Hakhel Email Community Awareness Bulletin
JANUARY 2019 DAILY EMAIL ARCHIVE
25 Shevat
TESHUVAH MOMENT:
We
know that the concept of Ain Ohd Milevado—there is nothing but Hashem,
and everything is His will goes to the essence of our Emunah. Just as we say
Boruch Hashem and Im Yirtzeh Hashem every day, we should be able to look
back at our day and reflect upon the number of times that we were able to
recognize Ain Ohd Milevado in the situations, circumstances and
events of the day.
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ON THE YAHRZEIT OF HARAV YISROEL SALANTER, Z’TL:
Today is the 136th yahrzeit of Rebbi Yisroel Salanter (B’R’ Zev Vulf), Z’tl,
whose light shines so glowingly until this day. Of course, much has been
written, studied and learned about the life of this great Torah Sage. In
the last few hours of his life, it is said that Rebbi Yisroel opened a
conversation with his attendant about the fear people have of being alone in
a room with a deceased person. Rebbi Yisroel assured the man that the fear
was groundless because a deceased person can harm no one. A few hours
later, Rebbi Yisroel passed away with no one present except for that
attendant. Rebbi Yisroel was niftar in the week which we read Parashas
Mishpatim, which contains many of the laws Bain Adam L’Chaveiro--between man
and his fellow man. The time of his passing, then, serves as a reminder to
us to rejuvenate and rededicate ourselves to proper conduct with, and care
for, our fellow man.
We
provide the following points and pointers in his honor:
A.
Rebbi Yisroel taught that even if the gates of prayer are closed--they can
never be shut to our tefillos for growth in Ruchniyus. Let us show our
Hakaras Hatov to Rebbi Yisroel for all he has done for us--by giving Tzedaka
and learning l’ilui nishmaso--and give him that extra special incredible
nachas--with a sincere, directed and meaningful prayer to Hashem today that
we grow in a particular area of Ruchniyus!
B.
Rabbi Dov Katz, in his Sefer T’nuas HaMussar (translated into English by
Leonard Oschry) provides the following essential description of what Rebbi
Yisroel sought to accomplish, and what the study and practice of Mussar is
to accomplish for us daily:
“The
Mussar Movement went out to do battle against worthless acts, against
routine, indifference, apathy, dilatory and half-hearted efforts, against
distortion and perversion. It called for honest intent, clear
understanding, deeper feeling, involvement of spirit and soul. From
perfection in Torah observance and in human action, the Mussar Movement
proceeded to the topic of the perfection of man. This is regarded as the
ultimate goal of the Torah, i.e. for man to attain personal perfection in
his ideas, in virtuous conduct, in his character.”
Hakhel Note:
Let us use the occasion of disorder and confusion in the world that so
directly and personally affects each and every one of us to take the lessons
to heart and strive for this perfection day-by-day.
C.
In this week’s Parasha we learn of the laws of guarding borrowed
objects--the laws of a Shomer Sho’el. The story is told of Rebbi Yisroel
who was on his way to give a shiur in Shul in Lomza upon visiting the city.
Suddenly, a heavy rain began to fall and someone lent him an umbrella, Rebbi
Yisroel did not let the umbrella out of his sight, keeping it perched at the
bima next to him--with the full knowledge and awareness of the
responsibilities that borrowing entails. (Tnuas HaMussar, Volume 1; p.353,
brought in Love Your Neighbor by Rabbi Zelig Pliskin, Shlita). Hakhel
Note: Rebbi Yisroel was not acting like a Tzaddik--he was teaching by
example how one has to live his life!
D.
The Torah specifically teaches us “Midvar Sheker Tirchak--stay away from
falsehood” (Shemos 23:7). The unusual term used by the Torah--to distance
oneself--from untruth should cause us to picture in our minds how we would
react when a wild dog or vicious anti-Semite was coming down the block. Our
reaction to untruth should be no different. So, how can we help ourselves
grow further and further in this area? It is known that Rebbi Yisroel
Salanter, Z’tl, would encourage the constant, meaningful repetition of a
phrase in order for its message to penetrate into your heart and, deeper
yet, into your soul. Although, we may not feel as we should the direct
connection between ourselves and some of the Halachos in this week’s Parasha
(such as the laws regarding laborers or oaths) because our long and dark
exile has distanced us from our land and our way of life, perhaps we can at
least build on the important phrase taught in the Parasha--”Midvar Sheker
Tirchak”--over the coming week. As we meet situations at home, in the
office, and in the marketplace, in which our honesty, or even shades of it,
is tried or tested, let the words of the Torah resound from within and
emanate from without. The Navi (Tzephania 3:13) simply and starkly teaches
us who will be left of us as the End of Days: “She’ayris Yisroel…Lo Yidabru
Kazav--the remnant of Israel…will not speak deceitfully.” Let us work hard,
very hard--let us overcome the world around us and the temptations from
within--in order to be one of those very special, everlasting Remnants of
Israel!
E.
We provide several poignant remarks that he made, and comments about his
life, excerpted from Sparks of Mussar, by HaRav Chaim Zaitchik, Z’tl:
“It is worthwhile for a person to learn Mussar throughout his life even if
its only benefit is to prevent him just once from uttering one remark of
Lashon Hara.”
“It is necessary to work hard at climbing levels of Mussar and fear of
Hashem--just as a mountain climber must work to climb a mountain.”
“When I first began to learn Mussar,” reminisced Rebbi Yisroel, “I would get
angry at the world but not at myself. Later, I would get angry also at
myself. Finally, I got angry at myself alone.”
“A
person who truly trusts in Hashem is truly rich. But a person who is only
reputed to trust in Hashem is like a person who is only reputed to be rich.”
So
careful was Rebbi Yisroel to honor others, that he would even address young
boys with the formal you (Ihr) in Yiddish in order to develop their self
esteem.
A
learned, G-d fearing shochet came to Rebbi Yisroel and told of his wish to
leave his job because he was afraid of bearing responsibility for the
prohibition of neveilah (improperly shechted meat). “What will you do to
earn a living?” inquired Rebbi Yisroel. “I will open a store,” was the
reply. Rebbi Yisroel was amazed. “You are worried about Shechita, which
involves only one prohibition of neveilah. How much more is there to worry
about a store, which involves many prohibitions, such as stealing,
oppressing, coveting, cheating, lying and keeping inaccurate measurements?”
Hakhel Note: Today, we are blessed with several excellent Halacha Seforim in
English on Choshen Mishpat which deal with many, if not all of the pertinent
issues. Additionally, Hakhel has conducted several Yarchei Kallahs on these
topics. For tapes of the Hakhel Shiurim, please call: (718) 252-5274.
Rebbi Yisroel used to pray for the welfare of the government. When he
happened to be in a synagogue where the prayer was not said, he read it
himself.
Rebbi Yisroel used to hasten to make Kiddush Shabbos evening because the
housekeeper, who had worked hard all day preparing the Shabbos delicacies,
was surely hungry, and it was not right to keep her waiting. On the Seder
night, just as he and his family were about to sit down at the table, an
urgent message came. One of the city’s Jewish notables had been imprisoned
and was in grave danger. Rebbi Yisroel left the table and hurried out to
arrange his release. After many hours, he finally succeeded in freeing the
prisoner. Then he returned home and began the Seder. When asked why he was
not concerned this evening about his housekeeper’s hunger, he replied,
“Tonight was the case of saving a life, and in such instances every Jew, man
and woman, is obligated to give his all in order to help and in order to
participate in the distress of his fellow-Jew.”
On
Yom Kippur, Rebbi Yisroel kept cake in his drawer in Shul. That way if
anyone came into danger because of the fast, Rebbi Yisroel would be able to
feed the person on the spot.
A
wealthy Chassid came to see Rebbi Yisroel. Upon leaving, the Chassid put
down a hundred ruble note as a pidyon and asked Rebbi Yisroel to pray for
him. Rebbi Yisroel refused to accept the money. Thinking that Rebbi
Yisroel had refused because the amount was too little for so wealthy a man,
he added another hundred ruble note to the amount. This too, Rebbi Yisroel
refused to accept. Finally, the Chassid pulled out a five hundred ruble
note--a very large sum in those days--and put it down before Rebbi Yisroel.
Rebbi Yisroel smiled and said, “If you are willing to give away so much
money, then you are the good one, and therefore I ask you to pray for me.”
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IN
HONOR OF THIS WEEK’S PARASHA:
We
commence today a short series relating to the proper conduct with the money
of others, as culled from the Sefer Hizharu BeMamon Chaveireichem,
by Rabbi Avraham Tovalsky, Shlita.
PART I
A. The
Sefer Kav HaYashar (52) provides the following principle: “One cannot
judge a person by his general character or ostensible appearance. One should
know, however, that if a person is careful that his money is not in any way
gezel, does business with Emunah, and does not want to benefit from
the possessions of others--you should know that this person is certainly
a Tzaddik V’Yashar. The ikar Yirah and Tzidkus of a
person is expressed by his attitude towards money. When a person conducts
himself in an upright manner and his money is Kosher--you can be assured
that he is a Tzaddik Gamur of whom Dovid Hamelech writes: “Yagi’ah
Kapecha Key Sochel Ashrecha V’Tov Lach--when one benefits from the work
of his hands, he is fortunate and good will befall him--he is fortunate
in this world and good will befall him in the next world (Tehillim
128:2; Brachos 8A).
B.
When a person pays a worker on time, then in addition to his reward in Olam
Haba, he will be zoche in Olam Hazeh to a Nefesh Kedusha which is called
Neshama Yeseirah. This is alluded to by the words of timely payment in
the Torah--BeYomo Titein Secharo, whose
first letters spell Shabbos upon which day the Neshama Yeseirah is also
given to a person (Sefer Negid U’Mitzvah). According to others, the
Neshama Yeseirah that one receives in the upcoming Shabbos is enhanced (Neiran).
Hakhel Note: Either way--timely payment translates into Neshama Yeseira!
C. The
Peleh Yoetz writes that if a Jew c’v steals something from an akum,
he causes the angel which represents that person’s nation in Shomayim to
take away shefa from the Kedusha which was intended for K’lal Yisrael! The
Ben Ish Chai adds that because of the inyanim amukim--deep
matters involved in this, tzarich lehizaher me’od--one must be
extremely careful not to violate this prohibition.
D. One
of the great Ba’alei Mussar (Rebbi Avrohom Zalmens, Z’tl of Novordak) was
asked--is it permissible to borrow money from another if the borrower knows
that in the normal course of events he will not be able to repay the
loan--even if he feels true bitachon that Hashem will help him to pay it
back on time. The Rav answered him--turn the tables and test yourself--if
you yourself would be ready to lend this money to him, relying on his
bitachon that he will pay you back--then you can borrow the money based upon
your bitachon. If you would not rely on his bitachon to repay a loan--then
you may not rely on yours!
E. Dovid Hamelech (Tehillim 24:3) asks: “Me Ya’aleh BeHar Hashem…who
may ascend the mountain of Hashem and who may stand in the place of His
sanctity?” In the next Pasuk, he answers the question: “Neki Chapayim
U’var Leivav--one with clean hands and a pure heart.” The Chofetz Chaim
explains that the pasuk is teaching that one who has dishonest money is far
from the Har Hashem and is pushed away from a place of Kedusha on high. This
is exactly why, the Chofetz Chaim continues, that Chazal teach that someone
who is guilty of the sin of gezel is not permitted entry into the
mechitzah of HaKadosh Baruch Hu. Accordingly, concludes the Chofetz Chaim,
a person should place the Pasuk of Me Ya’aleh in front of him at
all times--because through this Pasuk we clearly remind ourselves upon
what our future p’sak din of attaining Mekom Kadesho is based!
=============================
24 Shevat
TESHUVAH MOMENT:
Every
morning, as part of Birkos HaTorah, we recite VeHa’arev Nah Hashem
Elokeinu Es Divrei Sorasecha...--please Hashem, sweeten the words of
Your Torah in our mouths…. Rabbi Dovid Goldwasser, Shlita, in the name of
the Anaf Yosef (a classic commentary on the Siddur) writes: “After
VeHa’arev Nah there are 30 words in this Tefillah. The 30 words
correspond to the 24 books of Tanach and 6 orders of the Mishna. We pray
that we, and children from the earliest age, experience the sweetness of
Torah, and that the entire Torah should be beloved by us.” In order for this
prayer to be effective--we must have Kavannah when reciting it! Dovid
HaMelech (Tehillim 19:11) teaches us that in fact Torah is: “Mesukim
MiDevash V’Nofes Tzufim--even sweeter than honey and drippings from the
honey combs.” Perhaps when reciting the words VeHa’arev Nah we should
attempt to feel the sweetness on our lips--and in our minds!
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CAN
YOU ANSWER THE QUESTION?
Can you identify the only body organ that can be moved from its position
inside of our body to outside of the body? Why is this so? What does this
teach you?
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QUOTABLE QUOTE:
“Filtering and monitoring do not kasher the Internet or eliminate the
possibility to abuse it. Filtering and monitoring restore one’s bechirah so
that his yiras shomayim may have a chance to protect him from aveiros.”
[Excerpted from The Evolving Digital Challenge by Rabbi Nechemiah
Gottlieb, Shlita].
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THE DEFINITION OF NATURE: It
is said in the name of
HaRav Yerucham
Levovitz, Z’tl,
that the definition of “Nature”
is miracles that happen
more often!
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TORAH TZIVAH!
After our great Kabbalas HaTorah this past Shabbos--oh, how we should
exclaim: “Torah Tzivah Lanu Moshe Morasha Kehilas Yaakov” with
greater fervor and feeling each morning!
Hakhel Note: Two additional practical suggestions on taking Matan Torah
with us:
1.
Choose
a Pasuk to recite before learning in order to better appreciate what
you are about to do. If one would look at Tehillim 119--he would find a
tremendous number of Pesukim (176) to choose from--all of which relate to
Torah and the observance of its teachings. Find a Pasuk that especially
moves you--such as one that begins with the same letter as your name, or
that you find especially touches you based upon your personal experiences.
2.
Write any one special item that you have taken with you from your just
concluded study-whether your study was in a Shiur (yes, even a Daf Yomi
Shiur), with a chavrusa or on your own--with a special focus on something
that you could apply practically in further study or in your life. As the
Ramban writes in the Igeres HaRamban--after you have completed your
learning, search to see if there is something that can have an immediate
impact, if there is something that you can fulfill right away. Let us be
richer from last Shabbos’ experience--we do have a ‘money tree’--or at least
a tree of true wealth in our very own backyards--we just have to get a
little better at realizing it--and harvesting it!
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SPEECH REVERSAL:
Rabbeinu Bachya, in his introduction to last week’s Parasha, brings a Pasuk
that Shlomo Hamelech, the wisest of all men, teaches in Sefer Mishlei
(15:4): “Marpeh Lashon Eitz Chaim--a healing tongue is a tree of life.”
Rabbeinu Bachya writes that a healing brought about through proper use of
the tongue is an infinitely better cure than that of any standard or
conventional medicine--because it not only heals but-- as the Pasuk clearly
indicates--actually adds life itself to a person who until then had been a
choli nefesh. Now, we all know that sudden, all-encompassing reversals of a
person’s conduct or manner of speech are difficult to accomplish. What we
could, however, begin with is taking that one person to whom you are most
apt to speak to in an Ona’as Devorim manner (for he constantly annoys you,
says the wrong thing, doesn’t treat or respect you properly, acts immaturely
or improperly, etc.)--and work on him alone--I will not speak any Ona’as
Devorim at all to him for the day or week--no matter the circumstances.
Instead, I will speak with nachas and aforethought--guided by my great
desire to effect a ‘marpeh lashon’. The same can be true for someone who
you constantly find yourself speaking or hearing a word or sentence of
lashon hora to or from--simply eliminate it as a choice for the next little
while (if you can--tell the person about what you are doing--and it can
become a joint project!). In this zechus, may the words of the wisest of all
men--Marpeh Lashon Eitz Chaim-- ring true in your life--and may you be
blessed with a lot more of it!
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HALACHOS RELATING TO KRIYAS HATORAH:
Now that we all have received the Torah again in last week’s Parasha, we
should feel energized with a new, unwavering and vibrant commitment to Torah
study. We provide several Halachos relating to Kriyas HaTorah from the
Mishna Berurah--Dirshu Edition, (Chapters 147-149):
A.
The Chofetz Chaim writes: “Ashrei Me Shenosein Kavod LaTorah--Praiseworthy
is the one who honors the Torah, as the Pasuk says “Ki MiChabdai Achabeid”.
Thus, when one honors the Torah it is considered as if one has honored
Hashem Himself. (Bi’ur Halacha, d’h Vehanachon).
B.
The opening of the Aron Kodesh is a remez to a “Sod Gadol BeOlamos
HaElyonim” (Elef HaMagen; Dirshu Note 11).
C.
The Chazon Ish rules that when the Gemara states that the one who lifts the
Torah is ‘notel sechar k’neged kulam’ (his reward is commensurate
with all of those who were called to the Torah)--this in our day refers not
only to the magbe’ah, the one who lifts the Torah, but also to the
golel, the one who wraps the Torah. This being said, why do we
sometimes given gelilah to a child under Bar-Mitzvah? The Mishna Berurah
answers the question--gelilah should, in fact, only be given to a katan who
is of an age in which he understands what a davar shebekedusha
is--and the reason we do so is to properly educate him in the Mitzvos.
(Shulchan Aruch, Orach Chaim 147, Mishna Berurah, seif katan 7)
D.
The Rema writes that the reason that children are brought or urged to go to
kiss the Torah is lechancham u’lezarzam b’mitzvos--to educate
and to teach them to pursue the Mitzvos--rather than perform
Mitzvos passively, or to wait for the mitzvah to come to the person.
(ibid., 149:1)
E.
HaRav Shlomo Zalmen Auerbach, Z’tl, rules that the kaddish immediately
following Kriyas HaTorah was instituted le’ilui the Neshamos all of
the meisim who do not have someone to say Kaddish over them, and that
if an aveil (and not the ba’al kriyah) recites this Kaddish, then he
should have in mind that he is reciting it for the Neshamos of these other
meisim as well. (Dirshu, note 19)
F.
The Chazan holds the Sefer Torah with the open part towards the people
because “the light of the Sefer Torah” emanates to the Tzibbur from the side
by which it opens(!). (ibid., note 16) Hakhel Note: Let us appreciate the
light of the Sefer Torah when we are in its presence--whether or not we see
it!
G. On
Simchas Torah, HaRav Chaim Brisker, Z’tl, would not give away the Sefer
Torah to someone else, but would wait until someone took it from him.
(ibid., note 21)
H.
When the Sefer Torah is being returned to the Aron: (i) it is a hiddur to
escort it back, as the Pasuk says “Acharei Hashem Elokeichem Teileichu”,
(ii) even if the Sefer Torah is not passing in front of the person, he
should move closer a bit, to be able to see it at a closer distance, (iii)
if one is unable to kiss the Torah with his mouth, he should at least use
his hand (so that an effect of Kedusha is left on his hand), and (iv) if
possible, if one is close enough it is preferred that he hug the Torah with
his right hand. (Shulchan Aruch, Orach Chaim 149, Mishna Berurah, seif
katan 3 and Dirshu note 5)
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THE COMMON DENOMINATOR:
What is the common denominator among a cereal box, a soda bottle and a
shampoo container? They all make their way into your home in one form or
another--and they all may contain messages or pictures which are equally
inappropriate for your home. Marketers try to sell products and are adept
at finding ways to allure susceptible purchasers to their wares. While the
messages and pictures are certainly not the reason these products found
their way into your special home, they will nevertheless be glaringly in
front of you, and any family member, guest or friend--whether in your
pantry, on your kitchen or dining room table, in the shower, in your
bedroom...in short, like the Zefardea all over the house. Of course, there
are other consumables with inappropriate pictures or western-style messages
which appeal to prurient interests--we name only a few. Then, there are
other products, circulars and advertisements which you don’t even
purchase--but which get put into your mailbox, or pushed through your mail
slot. So, you say, what can you do--this is one of the prices to pay for
galus--living in Rome with the Romans, no? No-- not at all--one should
encourage the manager of Kosher Supermarkets to especially avoid these
products as a service to Hashem and his customers. Alert him to the presence
of the alluring picture or the filthy message, and ask him to rid his store
of the product. When women go shopping, they should be on the lookout for
products with labels or back-of-the-boxes unsuitable for the household, and
especially for men and boys. If men see a product which is questionable for
their viewing, rather than taking a second look, they should ask a woman to
take a look at it--or simply discard the label, wrapping or box as
necessary. Circulars delivered to the doorstep for clothing and department
stores are especially suspect--and must be treated with great caution. Some
simply put it straight into recycling bin outside without as much as taking
it out of its wrapping--with good reason! We must remember that one
inappropriate sight or thought can haunt a person for a long while
thereafter--and especially when dealing with young and influenceable
children and teenagers, the dangers can be especially deleterious. Perhaps
an important method of demonstrating your strong desire for the Geulah is
not only by praying--but by actively demonstrating how the mores and desires
of the world around us are an anathema to the purpose and goals of our
lives-- in this world and the next.
=============================
23 Shevat
TESHUVAH MOMENT:
The
Ramban in the Igeres HaRamban writes that one can achieve greatness
through making the consistent effort to speak b’nachas im habriyos.
While this may not seem to be a great task for one who is usually calm and
collected, if one pays closer attention, he may find that there is perhaps
more than one time during the day in which his patience, calmness, or
integrity is tested. Accordingly, one should especially bolster himself in
the middah of nachas im habriyos—looking back at the end of
each day and confirming that he was indeed b’nachas im habriyos—and a
resulting Nachas to Hashem!
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NOT
A TIME FOR SILVER AND GOLD:
A reader pointed us to a potent Rabbeinu Bachaya on the Pasuk at the end of
Parashas Yisro. The Pasuk (Shemos 20:20--giving us the right vision!)
teaches: “Lo Sa’asun Itti Elohei Chesef Veilohei Zahav, Lo Sa’asu Lochem...do
not make images of silver and gold together with Me.” The Rabbeinu Bachaya
gives several interpretations to this Pasuk. His second one is as follows:
“When you are standing in Tefillah with Me, do not think about your silver
and gold--for if you do, I shall consider it as if you made silver and gold
idols.” What a powerful way of moving yourself not to think about business,
work, or financial affairs during davening!
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A
REVIEW OF THE BRACHA OF ASHER YATZAR
As
discussed yesterday, from last week’s Parasha we derive the Mitzvah of Bikur
Cholim. In this week’s Parasha, the Torah writes: “VeRapo Yerapeih--and
he shall provide for healing” (Shemos 21:19). Accordingly, we feel it very
appropriate to once again provide our refresher on the bracha of Asher
Yatzar, and the care we can take in reciting its precious words. We
encourage you to share with others:
A. In
this bracha, after we recite the regular nusach of every bracha--“Baruch
Atta...”, we continue with the word ‘Asher’. We
usually recite the word Asher in a bracha when it relates to a
Mitzvah--such as Asher Kideshanu BeMitzvosav. We also use the term
Asher in Birchas HaTorah--Asher Bachar Banu, and in the
first of the 15 Birchos HaShachar, Asher Nasan LaSechvi….
Otherwise it is reserved for ‘special occasions’ such as Sheva Brachos or a
Bris, and is not recited in our brachos either before or after we partake of
food. We may suggest that the word Asher is related to the word
Ashrei, indicating a special level of appreciation and thanks.
Indeed, HaRav Schwab, Z’tl, in his commentary on Ashrei Yoshvei Veisecha
teaches that Ashrei ‘definitely means happiness’ (although he
does not connect Asher to Ashrei). We use this apparent nexus
of Asher and Ashrei as a suggestion--to experience a sense of
appreciation and thanks at the outset of the bracha--when expressing the
word Asher.
B.
The next term, ‘Yatzar Es HaAdam--Who formed man,’
teaches us that man was miraculously created this way at the outset of
creation, and that accordingly, many billions of people have been blessed
with a phenomenally functioning system-- every day, several times a day--and
even throughout their entire lives. Nevertheless, we should not get lost in
the fact that our bodily functions and systems are part of an act of
creation thousands of years ago--but instead we should recognize that in
actuality Hashem is the Rofei Chol Basar (in the present tense)--the
One Who makes each system of every human being work each day--on an ongoing
basis!
C. The
next phrase in this bracha is Es HaAdam. How, after all, is
man different than animal in the miraculous constitution of his body? After
all, do not a myriad of live creatures in various kingdoms have incredibly
complex and truly incomprehensible digestive, circulatory and other body
systems? What makes ours so special and unique? Do not we in fact, conclude
the bracha with the words Rofei Chol Basar--Who heals all flesh? We
may suggest that the answer lies in the meaning of the word HaAdam.
When Hashem first created Adam HaRishon, the Pasuk states VaYivrah Elokim
Es HaAdam BeTzalmo BeTzelem Elokim Barah Oso (Bereishis 1:27).
We are thus thanking Hashem not only for all of the incredible body systems
in (hopefully) perfect working order and place, but also for our unique
Tzelem Elokim. With the expression of Es HaAdam we
express our true appreciation to Hashem for giving us the ability to lead
spiritual lives in a physical world--to elevate all of our physical
processes. Indeed, there are even Simanim in Shulchan Aruch (Orach Chaim
3,6-7) which provide specific Halachos as to the conduct of a person when
taking care of one’s needs! We are not merely like the other creatures who
Hashem keeps in miraculous existence as well--we are sanctified as Es
HaAdam in the process!
D.
With the next phrase of BeChochma we indicate that Hashem’s
wisdom is not a wisdom which we can duplicate or even comprehend. As but
one short example to remember--miles worth of intestines within a person
just a few feet tall deserves our real attention and special appreciation!
E. The
next phrase in the bracha is U’Vara Vo Nekavim, Nekavim. The
term U’Vara--and created, explains the Malbim (Bereishis 2:7),
is used to indicate Yeish MaiAyin--something created from nothing (as
opposed to yetzirah and asiyah, which are later stages of
development). Here, we recognize that Hashem created apertures, or
openings, from nothing. What needs to be ‘created’ in an opening? Firstly,
the size of each opening, and the particular constitution of each opening,
is detailed for each individual. Additionally--it is not just one aperture
that was created but a series--and different parts of the body have openings
with different purposes. The openings in the ear help us hear, the openings
in the nose help us breathe and smell….It is perhaps for this reason that we
thank Hashem for Nekavim, Nekavim--many apertures which
function independently and relate to each other, and which provide us with
the experience of oh so many daily miracles!
F. The
term Vo means ‘within’. We thank Hashem for what is within
us--that which we cannot see, but which keep us functioning minute-to-minute
and second-to second. We cannot even claim control over them, because we do
not see them nor their processes! With our express appreciation of the
physical items within us, we will be better able to appreciate in
Elokai Neshama--our Neshama--the spirituality within us which we
also cannot see--and which is also described in the same way as Shenasatah
Bi!
G. In his introduction to the bracha of Asher Yatzar, HaRav Schwab, Z’tl,
notes that the 19th-Century naturalist Alexander Von Humboldt is said to
have commented that he reviewed the prayer books of many religions, and
found no other prayer comparable to Asher Yatzar. A Rav reported to us that
he was told by someone who had visited HaRav Yehuda Zev Segal, Z’tl, that
HaRav Segal had said the bracha in three languages at the time that he had
visited with him (obviously in a manner where there were no Sheim U’Malchus
issues).
H. We continue in the bracha with the term Chalulim, Chalulim.
The G’ra points out that the Gematria of this phrase is 248--corresponding
to all of the limbs of the body. The Sefer VeZos HaBracha, provides
specific examples of Chalulim--as organs with hollows--the stomach,
and large and small intestines, which house the chemicals and enzymes
necessary for digestion. As but one example of our incredible makeup,
www.designerperfect.com teaches that the
two kidneys that most human beings possess weigh only five ounces each--and
filter 450 gallons of blood each day--expelling all toxins from the body in
the process!
I. The word Nekavim and the word Chalulim
are both immediately repeated a second time in the bracha. We may suggest
that this is because there are two types of Nekavim and two types of
Chalulim--there are two holes within the same system (such as the
opening of the mouth and the opening of the esophagus), and the opening of
the ear and the opening of the nose--which are of two different systems.
Similarly, there are two kinds of Chalulim--within the same
system--and within different systems. We thus marvel at the complexity of
each system--and of the totality of all of the systems!
J. We continue with the phrase “Galuy Veyadua Lifnei Chisei Kevodecha--it
is obvious and known before Your Throne of Glory”. What is the difference
between Galuy and Yadua? We may suggest that with the term
Galuy we affirm our belief that Hashem sees
everything--everything is revealed to Him even in the most hidden of
places. The term Veyadua, on the other hand, is our
affirmation that Hashem not only sees everything, but also knows
everything. The term Lifnei, of course, is a contraction of the
words “Le and P’nei-- to the face of”, in which we indicate
that not only does Hashem see and know everything, but that it is directly
before Him. The term Chisei Kevodecha, explains HaRav
Chaim Kanievsky, Shlita, is a term of honor, referring to the fact that that
we always stand before Hashem--before the throne of glory itself! Picture
it!
K. As many may know, the Shulchan Aruch itself (Orach Chaim 6:1),
goes into great detail explaining the meaning of Asher Yatzar in
detail. The term we are up to in the bracha is “She’im Yipase’ach
Echad Mai’hem, O Yisaseim Echad Mai’hem”. Here, the Shulchan Aruch
gives several explanations. One of the explanations is that in the mother’s
womb, the fetus’s mouth is closed, and when he enters into the air of this
world, it opens. If it would remain closed even for a short period of time
(“sha’ah achas”), or if one of the organs which are ‘closed’ (such as
the heart) would open even for a short period of time, the human being would
not be able to exist. The Shulchan Aruch also suggests that if a person had
to take care of his bodily needs too often, and the process of excreting
harmful fluids and waste occurred too continuously, the person’s life would
be endangered. In the Sefer VeZos HaBracha, Rabbi Aleksander
Mandelbaum, Shlita, adds that the phrase She’im Yipase’ach… conveys
that all of our organs are in exact measure--both in size and in
proportion. If an opening was a bit larger, or a size was a bit smaller,
the processes necessary for a person’s functioning could not continue.
L. The next phrase is “Iy Efshar LeHiskayem VeLa’amod Lefanecha--it
would be impossible to exist and stand before You.” To the Torah
Jew, not much is impossible. With these words, accordingly, we
emphasize the extreme need for Hashem’s continued gift to us of the proper
functioning of our bodies. What is the difference between LeHiskayem
(to exist)--and La’amod (to stand)? The Olas Tamid (based
upon the Ra’avad) explains that LeHiskayem means that without the
proper operation of our bodily systems, we would lose our human form of
existence and simply crumble back into dust, while our inability to be
La’amod Lefanecha, refers to our inability to stand before Hashem in
Tefillah and in the study of Torah--for to do so most properly requires a
clean and healthy body.
M. The bracha concludes with the words: “Baruch Atta Hashem” a
second time. We may suggest that after having just gone through all of the
remarkable processes and descriptions in the bracha until this point, we are
now ready to recite Baruch Atta Hashem in perhaps a more uplifted way
then when we first started the bracha! We then praise Hashem for being a
Rofeh Chol Basar. As we have previously noted, with these words
we bring our thanks to Hashem to the present moment, as the phrase is in the
present tense. We thank Hashem for His Hashgacha Pratis in keeping us well,
for we know that taking the waste matter out of our body is essential to our
continuous and continued existence. The concluding words of the bracha are
U’Mafli La’asos--Hashem’s acts are simply wondrous. The
Shulchan Aruch (Orach Chaim 6) and the Rema give important explanations to
these concluding words. One of the explanations of the Shulchan Aruch is
that man can be compared to a flask full of air--if a hole is pricked in the
flask all the air would go out. Yet, man has many openings and the breath
of life stays within him. The Rema explains that the wonder is how the
gashmiyus of the body holds within it the ruchniyus of the soul.
The Sefer Kavannos (brought by the Mishna Berurah, ibid.) teaches
that the Neshama is nourished from the ruchniyus of the food and the
body is nourished from the gashmiyus--and through food they are
joined together! Thus, with the term U’Mafli La’asos we
affirmatively declare that Hashem cares both for our gashmiyus and
our ruchniyus. We may add that the bracha concludes with the word
La’asos--to do, which incorporates our Tefillah for the future--that
Hashem continue to perform all of these miracles for us!
=============================
22 Shevat
TESHUVAH MOMENT:
We must remember that every moment of life is precious, or at least as
precious as we want to make it. Other than time necessary for a respite in
order to be mechazeik one’s avodah in life (which, if done
properly, is of course a Mitzvah in and of itself), one can truly use every
moment to its fullest. As a case in point, the period of time one spends in
a restroom could be utilized for one to marvel at the miracle that is
occurring, and/or to reflect upon one’s humility. The Alter of Kelm, Z’tl,
taught that one could also utilize this time—not ‘down’ time at all—to think
about how he could help others, whether it be with shidduchim, a phone call,
health advice, an invitation, etc. Indeed, concludes the Alter, by doing so,
one would fulfill the Mitzvas Asei D’Oraysa of V’ahavta L’Reiacha
Kamocha. How great are the opportunities that we have—all we need to do
is recognize and use them!
-----------------------------------------------------------
THE MANCHESTER ROSH
HAYESHIVA, HARAV
YEHUDA ZEV
B’R MOSHE
YITZCHAK HALEVI
SEGAL, Z’TL: We recall that
today is the Yahrzeit of the
Manchester Rosh
HaYeshiva, HaRav
Yehuda Zev
B’R Moshe
Yitzchak HaLevi
Segal, Z’tl. HaRav
Segal put the Koach HaPeh at the forefront of
his Avodas Hashem and assured others that they would experience personal
Yeshuos through the proper study and application of Shemiras Halashon. One
can continuously edify and refine his speech and his manner of speech. ’I am
going to cheat on my diet with this piece of cake.’; ‘Can I steal
a moment of your time?’; ‘What a disgusting bug!’; ‘That food is
nasty’; ‘I have no patience for this!’; ’I can’t talk to you.
Bye [click]’--are all examples of short statements which ultimately impact a
person’s mindset and overall personality. Replacing the snaps, remarks and
quips, and the gruff, negative and unseemly words with wise words of
compliment, praise, optimism and encouragement may appear to have a limited
effect upon a small part of the overall day--but actually will impact surely
and steadily on a large part of one’s personality. The time to begin to
improve with better, more chosen words is not tomorrow or next
week--if for no other reason than there is simply more to accomplish
tomorrow and more to grow in the next week. As we
move farther and farther from Rosh Hashana 5779, it
most certainly behooves us to become better--Yoseir MiMah She’Hayisi--
with our Koach HaDibbur today, on the
Manchester Rosh
HaYeshiva’s Yahrzeit. This
would be an important step towards bringing us the individual Yeshuos that
the Manchester Rosh
HaYeshiva so seriously attributed to a worthy
Ruach Memalela--the expression of our spirit from within--as expressed
to the outside world by our power of speech. Perhaps each and every one of
us can begin his noble trek, by recording in writing in a personal, actual,
short daily Refrain from Inappropriate Word Note--or perhaps
better yet--a daily Meaningful Compliment Note. Life--your life--is
too precious to let the days go by--without each day being a little bit ...Yoseir
MiMah She’Hayisi!
-----------------------------------------------------------
HARAV
CHAIM KANIEVSKY--ON ANGER!
We
provide the following notes on the Middah of Ka’as--anger, from
HaRav Chaim Kanievsky, Shlita, in the Sefer
Orchos Yosher:
A. Hashem loves three kinds of people--one of them is one who does
not get angry (Pesachim 113B).
B. If one angers, it is certain that his sins are greater
than his zechuyos (Nedarim 22B).
C. If one angers, his wisdom leaves him, and even if he was
supposed to be a great person, Hashem does not allow him to reach that
position (Pesachim 66B).
D. The singular accomplishment of one who displays anger is only
that--anger (Kedushin 41A).
E. The Rambam (Hilchos Deios 2:3) writes that because anger is a
Middah Ra’ah Ahd Me’od which one must avoid to the greatest of
extremes, and not anger even over something that one may reasonably feel one
can be upset about. The Sefer Chassidim (Siman 655) brings the story
of a son who honored his father greatly. The father told the son: “You
respect me so beautifully while I am alive. If you want to respect me after
I am no longer alive, then I instruct you ‘Shetalin Ka’asecha Layla--that
you withhold any anger that you want to express overnight’, and use this
rule as your guidebook in life.” The Sefer Chassidim then goes on to
relate how the son listened to his father, and as a direct result of
‘sleeping on it’--the life of his wife and child were saved!
Hakhel Note: There may be one or two people whom you know (perhaps
a family member, a neighbor or a competitor) who always seem to irk you or
rub your feelings the wrong way. This may be Hashem’s special test to
you in the Middah of Ka’as. This is a chance to show your greatness!
Every night for the next ten days (except Shabbos) record every time you
expressed anger against another. Hopefully, the page will be left blank!
-----------------------------------------------------------
BIKUR CHOLIM - REVISITED: In last week’s Parasha we found
the Mitzvah of Bikur Cholim--visiting the sick. As Chazal teach “Es
Haderech Yailchu Ba--the way you shall go in”--this refers to Bikur
Cholim. In order to review important highlights of this great Mitzvah,
we provide a previously published note entitled
“Bikur Cholim Revisited”.
1. According to the Chochmas Odom (151:3) the ikar (main point) of
Bikur Cholim is davening for the sick person while visiting him. In fact,
the Kitzur Shulchan Aruch (193:3) paskens that one has not fulfilled the
mitzvah of Bikur Cholim if he visits, but does not daven to Hashem while
there. This is because the Shechina is present above the head of the sick
person, and your tefillos are, k’viyachol, in front of the Shechina
itself (Shulchan Aruch, Yoreh Deah 335, Shach seif katan 3). In your
Tefillah, you should ask for Hashem’s mercy for that particular choleh “B’soch
Cholei Yisrael” (amongst the other sick of Israel), because, in the
merit of the many, your tefillos will be better received (ibid., Shach seif
katan 4).
2. Bikur Cholim should not be performed when it is convenient for
the visitor, but when it is best for the choleh. As the halacha states, one
should not visit in the first three hours of the day... the last three hours
of the day..., etc. (Shulchan Aruch, Yoreh Deah 335:4).
3. In addition to tefillah, there is a mitzvah to give the choleh
“nachas ruach” (Kitzur Shulchan Aruch 193:3). This does not mean that one
should speak on and on, or even with witticisms. Statements such as “You’ll
now have to take that medicine for the rest of your life,” or “Next time,
you’ll be more careful,” or even “How will this affect your life going
forward?” may be equated with smacking a poor person across the face and
knocking out a few teeth as you hand him a hundred dollars with a smile.
4. The Chazon Ish (Collected Letters, Volume I:138) writes that
everyone has the mitzvah to perform “Bikur Cholim” upon himself, as well.
This means that he must take care of his body and use the most effective
means possible for his personal health.
5. One should try to tidy up and make the atmosphere more cheery
for the choleh, if possible. The Gemara (Nedarim 40A) relates that Rebbi
Akiva himself swept and cleaned the floor for his sick student. As a
result, the student told him, “You have caused me to live.” Rebbi Akiva
then taught, “He who does not perform the mitzvah of Bikur Cholim, it is as
if he spilled blood.” The reverse is also, of course, true. In fact, the
Gemara clearly teaches that one who acts wisely with the ill will himself be
saved from “a bad day” by Hashem (see Tehillim 41 and Gemara, Nedarim 40A).
6. Finally, one should consider a choleh’s status after he leaves
the hospital, and even after he returns to shul or to work. The fact that
he has somewhat healed does not necessarily mean that he is not suffering
pain or is otherwise in distress. One should continue to daven for, and
inquire as to, a person’s welfare, until he is confident that the choleh has
received his Refuah Sheleimah.
Three important additional thoughts on Bikur Cholim:
1. A reader had provided us with their following rules: “My rules
of Bikur Cholim are as follows: You should not visit anyone if you are
angry; Do not ask the patient personal questions, instead, ask the patient
“Do you need anything?”; Make sure to bring a smile to the patient; Treat
what the patient tells you with care--do not simply relate everything he
says to others; Treat the patient as if he/she was a relative of yours; If
the patient does not want visitors, do not press the patient for an
explanation, just leave the patient, but do so with a smile.”
2. Chazal (Shabbos 32A) teach that a person should ask Hashem for
Rachamim that he not become sick, for if one becomes sick he needs a zechus
in order to be healed. Every day we ask Hashem to
heal the sick in the eighth bracha of Shemone Esrei, Refaeinu.
We may not, however, focus on the fact that in this
very bracha we also ask Hoshieinu Venivashei’ah--save
us and we will be saved. What does this phrase mean?
The Kuntres Avodas HaTefillah explains that with these words
we plead with Hashem to save us from sickness.
Accordingly, one should most certainly have Kavannah when reciting these
words on behalf of himself and others. We
additionally provide by the following links, two short Tefillos asking
Hashem to maintain one’s health:
http://tinyurl.com/cex6xau
and http://tinyurl.com/pbdd5va
3. Rabbi
Shimshon Lonner, Shlita, asks a very important question: If the Torah would
like us to do acts of Chesed such as visiting the sick--then why does the
Torah itself not specify the acts that we should
perform in detail? Rabbi Lonner suggests that perhaps the Torah is teaching
us that a great element of the acts that we are
about to perform is Es HaDerech…--the way in which
we perform them. Our Chesed acts should not be
knee-jerk reactions, but rather accompanied by the thought of how Hashem
would perform the Chesed, and how He would like to see His children perform
it. In furtherance of this, Rabbi Lonner adds, the Torah describes at the
outset of Parashas Vayeirah how Hashem came to visit Avraham when he was
sick after the Bris Milah. Fascinatingly, the Torah does not state what
Hashem said in this regard or what He did--only that He came. As
we move away from Matan Torah of Parashas Yisro into
the actual details of many laws in Parashas Mishpatim, we
must remember that a great part of the Halachos must be based in Es
HaDerech…Es HaMa’aseh--the way we perform
them--in the manner Hashem would really like them to be performed!
=============================
19 Shevat
A TESHUVAH MOMENT: Rabbi
Daniel Yaakov Travis, Shlita, teaches as follows: “People tend to think that
Tefillah is limited to three times a day, but that is a mistake. 1he poskim
tell us that a person should kiss the mezuzah before he leaves his home and
should daven for Divine assistance and guidance both when he leaves and when
he returns. While it is true that there are many dangers lurking on the
streets, from our enemies who wish to destroy us, we must not forget that
one is not free of danger even in one’s own home. We must pray for Hashem to
safeguard every step we take. In addition to asking Hashem to protect us, we
must continuously thank Him for all He has given us -health, family, food
and all our needs.” It is essential that we inculcate this essential Emunah
teaching in a bigger, better and stronger way in our everyday lives.
----------------------------------------------
YAHRZEIT OF HARAV YISROEL BELSKY, Z’TL: Today
is the third Yahrzeit of HaRav Belsky, Z’tl: We recall how he painstakingly
reviewed our first Bulletins (available at Hakhel.info.--Bulletins), not
only editing language in Halacha--but improving our grammar as well! We
would also sometimes send him Shailos by fax, and he would handwrite the
answers--and personally fax them back! His life was dedicated to carrying on
the mesorah of Halacha, providing the Halacha in new areas in the way that
his Rebbeim would have paskened, and helping others better understand the
Halachos and their underlying basis. When he gave a Halacha Shiur for us, it
was invariably intertwined with practical hashkafa and effective mussar
relating to the topic. In a typical Shiur, we would present him with a list
of five to ten Shailos, and he would truly endeavor to answer all of them
before ending the Shiur. He knew the areas that needed tikun--and
spent time conveying his knowledge to K’lal Yisrael. A case in point would
be The Halachos of the Summer, which we have presented in parts over the
years. His specific knowledge of so much ‘scientific’ information made his
p’sakim in the areas of electricity, brachos over contemporary foods, and
other technical issues, authoritative. He steadfastly held to his p’sakim,
most recently in the areas of fish and water infestation, notwithstanding
that other renowned Poskim disagreed. His vast knowledge of Halacha as it
applies to each and every circumstance was legendary in his own time. For
instance, a Shailah in one of our Shiurim was: “How can an older person be
mekayeim the Mitzvah of Simchas Chosson V’Kallah if he can’t keep up with
the dancing pace at Chasunahs?” HaRav Belsky responded that if one is
genuinely happy at a Chasunah, his happiness will contribute to the Simcha
in the entire hall--which will certainly be felt by the Chosson and Kallah.
Another time, we asked him about what some referred to as “The Last
Remaining Lachash”. That is, when one has a bone stuck in his throat, one
should bring a bone of the same type, place it on the person’s skull and say
“Chad, Nochis Bola, Bola Nochis, Chad.” [Rebbi Akiva Eiger, Z’tl (Yoreh
Deah 335, D’H Nasnah) brings from the Maharil that this lachash is the last
one we can generally use even in our days—as it is still “boduk um’nuseh.” ]
HaRav Belsky advised us that not only is this lachash in full force and
effect in our time--but that he himself implemented it on two different
occasions!
HaRav Belsky once related the following Mashal: “Reuven wanted to get from
Brooklyn to New Jersey and drove his car to the Verrazano Bridge. Upon
arriving at the toll booths, he was stopped and told that he could travel no
further. Looking around, he saw people dressed in funny garb, and noticed a
friend of his in the distance. “Chaim, what is this all about?!” Chaim
responded: “Don’t you know, today is the New York City marathon--I am
running today, after having practiced for years, and intend run for miles
and miles until I reach my destination at the finish line on Henry Street.”
Upon hearing the words ‘Henry Street, Reuven was elated and exclaimed:
“Henry Street! I can’t believe it! Do you know, Chaim, that my great-aunt
lives on Henry Street. She is homebound and I meant to get a couple of bags
of potatoes to her so she could make latkes before Chanukah. Incredibly, I
even have the bags of potatoes in my trunk. Would you mind taking them with
you and bringing them to her after you reach the finish line? Chaim,
shocked at the request, had to advise Reuven that he wouldn’t even make it
over the bridge carrying two bags of potatoes.... HaRav Belsky explained
that people unnecessarily go through life with bags that weigh them down and
so disturb them that it does not permit them to properly lead their lives.
They do not make it through the race for no good reason at all. We have to
know better--and not carry those bags of potatoes with us for the rest of
our life!
After September 11th, HaRav Belsky delivered a Shiur to an overflow crowd
who were seeking Da’as Torah at such a desperate moment. One of the
questions presented was: “Should we daven that things ‘return to normal’?
HaRav Belsky responded: “Yes--most certainly we should. However, we must not
lose focus on what is ‘normal’ to us. Normal means K’lal Yisrael living in
Eretz Yisrael with a Beis HaMikdash as the focal point from which Kedusha
emanates. We are never to lose sight of that fact!”
We should treasure the many lessons he has left for us, and look forward to
seeing him again at the earliest possible Techiyas HaMeisim--B’Karov
Bimheira Ve’yameinu.
----------------------------------------------
WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
A. We provide the following thoughts on the Mitzvah of Zachor Es Yom
HaShabbos LeKadesho, contained in the Aseres HaDibros:
1. Although Shabbos itself is only one day of the week, Hashem directs us to
“Zachor”--to remember it-- not only on Shabbos itself, but during the
six days which precede it. Every single time we purchase, bake, cook,
clean, wash, shine, work late, leave work early--we are always remembering
the Shabbos! HaRav Shlomo Zalmen Auerbach, Z’tl, is known to have taught
that one even fulfills a Mitzvas Asei of Zachor Es Yom HaShabbos by
reciting “HaYom Yom Rishon L’Shabbos”, “HaYom Yom Sheini L’Shabbos...”
every day prior to the Shir Shel Yom. In fact, he would state “Zachor Es
Yom HaShabbos LeKadesho”, and then recite HaYom Yom to
demonstrate that he was fulfilling the Mitzvas Asei D’Oraysa.” All of this,
of course, teaches us the enormity of the Mitzvah of Shabbos--for it
requires so much aforethought and attention, so much preparation, thinking
and care.
2. Each of the Aseres HaDibros is alluded to in the Kriyas Shema that we
recite twice daily. The Mishna Berurah, citing the Yerushalmi writes that
the allusion to the Dibra of “Zachor Es Yom HaShabbos” is in the
words “Es Kol Mitzvosai--all of My Mitzvos”--for Shabbos
weighs against all of the other Mitzvos combined!
3. The awesome power and reach of Shabbos transcends this world into the
next--and even extends from the righteous to the wicked. What do we mean?
Rabbeinu Bachaya writes that the reason we do not begin Ma’ariv on Leil
Shabbos with the words: “Vehu Rachum Yechapeir Avon…” as we do on a
weekday is the following: There are three Malochim, with the names
Mashchis, Ahf, and Cheima, who are in charge of meting out the Reshaim’s
punishments in Gehenom daily. On Shabbos, they are not permitted to mete
out punishment, and the Reshaim have Menucha on Shabbos as well. Each of
these three Malochim is, of course, alluded to in the VeHu Rachum.
By our not reciting VeHu Rachum then, we indicate that these
Malochim have no power on this awesome day--for everyone must benefit
from its spiritual power and strength!
B. The Mitzvah of Kiddush is also derived from the words “Zachor Es Yom
HaShabbos LeKadesho”. Accordingly, we review certain points about
Kiddush, as presented in the Sefer Bris Olam by HaRav Binyomin
(HaTzadik) Zilber, Z’tl:
1. One should make Kiddush promptly after coming home from Shul. However,
if one has not recited Kriyas Shema in its proper time in Shul--and its time
has now arrived-- he should recite it before Kiddush.
2. A woman could be motzi’a a man with Kiddush-but lechatchila this
should not be done if they are not from the same household. All halachos of
Kiddush--such as Kiddush Bemakom Seudah apply equally to men and women. A
person cannot hear Kiddush in one place--and then go to another place to
eat--because the listener too must have Kiddush Bemakom Seudah.
3. The one making Kiddush should tell the listeners to have Kavannah to be yotzei with
his Kiddush. The listeners should not be walking around, reading something,
humming, and should be careful to follow--word by word.
4. A person can be Motzi others with Kiddush (who for some reason can’t do
it themselves) even if he has already been Yotzei his Kiddush (we
specifically note that this does not appear to be true of Havdalah).
5. Lechatchila, the person making Kiddush--as opposed to another
participant--should drink a minimum shiur of a Rov Revi’is--to be safe, 2.5
ounces. It is best if everyone drinks a little bit from the Kos--but if
there will not be enough for Kiddush and Havdala tomorrow, they need not
drink.
6. In the morning Kiddush, one should not begin with the words “Al Kein
Bairach”--as this is the middle of a Pasuk. One should instead begin
with the Pasuk of Veshamru or of Zachor Es Yom HaShabbos LeKadesho.
Hakhel Note One: The Ba’al HaTurim, in his Peirush on the Pasuk of Zachor
Es Yom HaShabbos LeKadesho writes that if we can fulfill this Mitzvah
every day by doing something LeKavod Shabbos--then all the more so on Erev
Shabbos [and certainly on Shabbos itself!] He continues that this Pasuk is
theseventh Pasuk of the Aseres HaDibros, begins with a zayin (seven),
and seven individuals are commanded to keep the Shabbos in the
commandment. He concludes that there are five words in the Pasuk, which
teaches us that if one keeps the Shabbos it is considered as if he kept the
Chamisha Chumshei Torah! It is no small wonder, then, that HaRav Moshe
Feinstein, Z’tl, and HaRav Elyashiv, Z’tl, are known to have made it a point
to personally shine their own shoes on Erev Shabbos!
Hakhel Note Two: Throughout this Shabbos and every Shabbos, we can remember
these inspiring words from the Parasha--Zachor Es Yom HaShabbos-LeKadesho--for
when we sanctify the Shabbos day--we are most certainly sanctifying
ourselves as well!
Hakhel Note Three: Rabbi Maimon Elbaz, Shlita, Founding Director of
TorahShows, provides an essential, informative and inspirational
audio-visual presentation on Shabbos. [Rabbi Elbaz, in fact, has presented
in 40 cities worldwide. If you would like to reach him, he may be reached
attorahshows613@gmail.com.]
To indicate how the Shabbos impacts on the coming week, Rabbi Elbaz shows
how our five senses are used at Havdala. With this, we demonstrate
that our physical being has been significantly impacted, and that we will
carry the spiritual essence of Shabbos with us into every aspect of our
physical lives in the coming week!
----------------------------------------------
JEWISH JUDGES:
In the Parasha, as what appears to be a condition precedent to Kabbalas
HaTorah, the Torah first teaches us that we are to establish a proper system
of judges and leaders. The Torah adjures that they be qualified and
capable. In our days, we have Rabbonim and Dayanim who also issue rulings
and decisions in all matters--ranging from whether the animal is kosher to
whether Reuven owes Shimon five million dollars. Yet, there are those who
will complain--saying “The Rav or Beis Din is wrong in saying that this is
not kosher--or in ruling that I owe him money--when it is he who owes me the
money!” The Chofetz Chaim (Sefer Chofetz Chaim 6:8) writes that even if they
are actually correct, they have no right to openly balk, criticize or
complain against a ruling--because it could be that, BeHashgacha Pratis,
Hashem has caused this to happen to you (see there for further detail). We
should take a lesson from the fact that the Torah places the administering
of Torah before the actual giving of the Torah itself in tomorrow’s
Parasha--without the due respect for our Rabbanim, Dayanim and leaders we
simply do not get to Kabbalas HaTorah. It is no coincidence then (as it
never is), that in Shulchan Aruch (Yoreh De’ah 243-246) the laws of
respecting Talmidei Chachomim are actually placed before the laws of Talmud
Torah itself! Let us take the seriuos message closely and seriously for the
honor and respect due to Hashem’s designated ones. Perhaps, to make up for
any inappropriateness in the past, we can add a meaningful Kabbalah, bli
neder, in this area. The time could not be better...
----------------------------------------------
RECALLING THE EVENT:
As in previous years, we provide the following moving description of the
Events at Har Sinai: “You were revealed in Your cloud of glory to Your holy
people to speak with them. From the heavens You made them hear Your voice
and revealed Yourself to them in thick clouds of purity. Moreover, the
entire universe shuddered before You and the creatures of creation trembled
before You during Your revelation, our King, on Har Sinai to teach Your
people Torah and commandments. You made them hear the majesty of Your voice
and Your holy utterances from fiery flames. Amid thunder and lightning You
were revealed to them and with the sound of Shofar You appeared to them, as
it is written in Your Torah: ’And it was on the third day when it was
morning, there was thunder and lightning, a heavy cloud was on the mountain
and the sound of the Shofar was very strong, and the entire people in the
camp trembled.’ And it is said, ‘and the sound of the Shofar became
increasingly stronger, Moshe would speak and Hashem would respond with a
voice.’ And it is said, ‘and the entire people saw the sounds and the
flames and the sound of the Shofar and the smoking mountain, and the people
saw and trembled and stood from afar.’”
This special description, as many may have realized, is actually the first
paragraph of the Shofaros section of the Rosh Hashana Mussaf Shemone Esrei!
Our translation is actually that of the Artscroll Machzor. The momentous
and outstanding occasion of Matan Torah is demonstrated by its placement at
such a pinnacle point of our Rosh Hashana Tefillos-- in Mussaf after
concluding both Malchiyos and Zichronos. As we daven for our lives on the
Yom HaDin, we reach back for our greatest of zechuyos to Kabbalas HaTorah,
and concomitantly bring and accept upon ourselves an elevated level of Awe
for Hashem and His Torah. The magnificent significance of this very same
Matan Torah tomorrow should be properly accepted and acted upon by us. We
must renew and reinvigorate our Torah Study in order to demonstrate our
appreciation of an event which non-coincidentally rests at the high point of
our prayers on Rosh Hashana--when we pray for life and show that we are
worthy because we recognize what life is really all about. If someone
would ask you tomorrow after laining --‘What are you walking away from Matan
Torah with?’--be prepared with an answer that truly befits you!
Hakhel Point One: The
three Pesukim in Shofaros cited above refer to the great Shofar blast at
Matan Torah. The Rambam in Hilchos Teshuva writes (based upon the
pasuk--Amos 3:6) that a Shofar is used because: “Hayitaka Shofar BaIr
Ve’Am Lo Yecheradu--can it be that a Shofar will be blown in the city
and the inhabitants will not tremble?!” Certainly, when tomorrow we take
witness of the blowing of the Shofar for such a miraculously long period and
from a non-human source--all the more so should we take heed of the awesome
nature of the moment and act accordingly. After experiencing the Shofar
blast tomorrow, we must also rejuvenate our Teshuva Bechol Yom in a special
way--as we look at our 5779 Kabbalah Sheet and plan for the future!
Hakhel Point Two: Every
morning, when we recite the words “Asher Bachar Bonu MiKol Ho’amim
VeNosan Lonu Es Toraso” in Birkas HaTorah, it behooves us to treasure
the wonder and awe of the event, for at that irreplaceable moment in history
we became forever distinguished as a People, and each of our very souls
became infused with the kedusha, the unparalleled holiness, of a Nishmas
Yisrael. We once again provide below from the Sefer Ma’amad Har Sinai (by
Rav Shlomo Rosner, Shlita) a small portion of the description of Matan
Torah, as culled from the Gemara and Midrashim--which, we reiterate, forever
changed world history, our history--and each of our lives. The import,
extent and unparalleled nature of the event is described by the Torah itself
(Devorim 4:32, 33) with the words: “Ki She’al Na …--When you ask of
the earlier days from the day Hashem created man on the earth, and from one
end of the heaven to the other…has there ever been anything like this…has
a people ever heard the voice of Hashem speaking from the midst of a fire as
you have heard….?!”
Just some of the wondrous events brought by Rav Rosner, Shlita:
1. The lightning bolts and thunder were not
uniform and consistent, but were different from each other to add to the
reverence and uniqueness of the occasion. The thunder could be seen, and
the lightning bolts heard.
2. The Shofar blast could be heard worldwide.
3. 600,000 ministering Melachim came to attend,
and rested on Har Sinai itself.
4. Har Sinai was raised from its place, and was
suspended in midair with the Bnei Yisrael standing underneath it.
5. Although many were wounded and maimed from
the years of slavery in Mitzrayim, they were all healed. Moreover, they
were healed from spiritual and mental illness as well, and there were no
zavim, metzoraim, or shotim. The zuhama, the spiritual contamination
planted in man by the nachash was removed from us, so that we would have the
quality of Adam before the cheit.
6. The mountain itself was burning, with its
fire reaching the heavens.
7. The Seven Heavens opened up to the Kisei
HaKavod--with more being revealed to the Bnei Yisrael than was revealed to
Yechezkel HaNavi and Yeshaya HaNavi in their visions of the Merkava.
8. The Seven Tehomos (depths) below also
opened, so that Bnei Yisrael understood that Hashem was singular in all
worlds, and most definitely that “Ain Od Milevado--there is nothing
else but for Hashem.”
9. The mountains of Tavor and Carmel in Eretz
Yisrael were uprooted from their place and came to Midbar Sinai.
10. The World was still and silent--the sun
remained in one place, seas did not move, birds did nor chirp or fly, the
animals were silent. Even the Serafim did not say “Kadosh, Kadosh,
Kadosh….”
11. Tal, a special dew, fell to revive the Bnei
Yisrael after their souls had left them from the awe of the Dibros.
12. The letters of each of the Aseres HaDibros
could be seen as they were said.
13. Every nation heard each Dibur in its own
language, so that it could not later claim that “had it heard…”
14. With each Dibur, the World became filled with
the aroma of besamim.
We have provided above 14 special details of Matan Torah at Har Sinai. In
fact, there are 14 Azkaros--Hashem’s name is mentioned a total of 14
times--in the Aseres HaDibros. The Tashbatz writes that there are also 14
Azkaros in the Sheva Brachos that we recite at a Chasuna and the days
following in celebration. Indeed, a Great Wedding is taking place this
Shabbos--and you are one of the Ba’alei Simcha--so prepare--and
celebrate!
Additional Note: The monumental occasion of Har Sinai is relived in Shul
four times a week at Kriyas HaTorah. How so? The Mishna Berurah (Shulchan
Aruch Orach Chayim 141, seif katan 16) writes that the Ba’al Kriyah is the
Shul’s equivalent of Moshe Rabbeinu, relating the Torah to all
assembled--men and women, young and old--at the behest of the Gabbai, who
kevayachol, is “in the place of” Hashem, designating whom he wants to call
to the Torah to hear its teaching. The person receiving the aliyah
represents K’lal Yisrael, serving as their special, designated
representative! With this in mind, and for the rest of our lives, the
Kriyas HaTorah we experience--whether on a Monday or Thursday, Shabbos or
Yom Kippur must take on new and precious meaning, as we feel the unique
privilege of our participation in an absolutely incomparable event!
----------------------------------------------
THE FIRST OF THE ASERES HADIBROS: In
the first of the Aseres HaDibros, we are taught that Hashem took us out of
Mitzrayim, the House of Bondage. What does the phrase “House of Bondage”
add--we all know what Mitzrayim was, and what happened to us there? HaRav
Mattisyahu Salomon, Shlita (Mattisyahu Chaim Ben Ettel L’Refuah Sheleimah),
explains that it is intended for us to especially focus--at the outset of
the Aseres HaDibros--on the Hakaros HaTov that we owe to Hashem for His
freeing us from bondage. HaRav Salomon explains that the Kabalos Ol Malchus
Shomayim that took place at Har Sinai could not have been based on
“Anochi Hashem”, on Emunah, alone. There is an absolutely essential, second
prerequisite--and that is thoroughly appreciating Hashem’s gifts to us in
this world. Indeed, HaRav Salomon notes that the Mitzriyim, who “forgot”
what Yosef did for them, represent the antithesis of Hakaras HaTov--and that
is why Hashem not only literally--but figuratively--took us out of there!
We must accordingly understand that Hakaros HaTov is not simply a Midah
Tovah, a good character trait, concludes Rav Salomon, but a precondition to
our daily Kabalas Ol Malchus Shomayim!
Hakhel Note: Based upon this essential teaching, we must be careful to have
Kavana daily in the brachos which precede Kriyas Shema in Shacharis and
Ma’ariv daily, as they are infused with the Hakaros Hatov necessary to boost
us to the proper recitation of Shema!
----------------------------------------------
THE FIFTH OF THE ASERES HADIBROS: The
Fifth of the Aseres HaDibros is the Mitzvah of Kibbud Av VaEim. This Dibra
is the only one in tomorrow’s leining which describes the reward for
its performance--so that your days will be lengthened upon your land that
Hashem gives you. HaRav Chaim Kanievsky, Shlita, was asked whether, in
addition to length of days, the reward also implied good health during the
lengthened days. He replied that even though the reward does not absolutely
imply briyus--but it is ‘yitachein’-- it can well be it
includes good health as well(!). We provide this Teshuva in order to
especially emphasize the great care in which one should undertake the
Mitzvah of Kibbud Av VaEim. Strikingly, Rabbeinu Sa’adya Gaon writes that:
“And that which the pasuk established the reward for honoring one’s parents
as length of days is because sometimes a person’s parents can live a long
time and could be perceived by the children as a heavy burden. Therefore,
Hashem by providing the reward of long life, indicates to the children that
you should give them their due honor in their older age and live with
them--and if one is mitzta’er because of their life then he is
essentially being mitzta’er on his own life--for his length of days
comes through his parents!
In connection with this great Mitzvah, we provide the following essential
review points as provided in the past:
A. Unless a parent is knowingly mochel, it is forbidden to refer to your
father or mother by their first name (even when requested for identification
purposes) without a title of honor preceding the first name, whether or not
they are present and whether or not they are alive. When being called to
the Torah, one must refer to his father as Reb or Avi Mori. Whenever
referring to one’s mother, one can use the title HaIsha or Moras (Yoreh Deah
240:2). Hakhel Note: “Even if a parent foregoes [is mochel] his
honor, a child still fulfills a mitzvah by nonetheless honoring him, but in
such a case he will not be punished for failure to do so. (Chidushei
Rebbi Akiva Eiger).”
B. When honoring parents, very special care and concern must be taken to do
it B’sever Ponim Yafos —pleasantly (Yorah De’ah 240:4). The SeferChareidim (Mitzvos
Asei of the Heart 1:35) and Rav Chaim Shmuelevitz, Z’tl (Sichos Mussar
5731:22) both explain that in order to properly perform the mitzvah, one
must mentally gain a true appreciation and honor of their parents and
literally view them as royalty. Indeed, the Chayei Adam (67:3) known for his
succinctness in recording Halacha, writes that the “Ikar Kibud”--the
most important [aspect of] Kibud is that “He should view his parents as
GREAT personages and important dignitaries.
C. In once addressing a crowd of many middle-aged adults, Rabbi Moshe
Faskowitz, Shlita, provided the following amazing insight. The Torah
juxtaposes the Mitzvah of Shabbos and Kibud Av V’Aim in the Aseres HaDibros.
Why? What is the relationship between the honor of parents and Shabbos
observance? Although there may be several answers to this question, Rabbi
Faskowitz, a scion of the great Novordaker dynasty, suggested the following
novel approach: When it comes to Shemiras Shabbos, one cannot be too busy,
too taken, to do what he has to in order to observe, and not Chas V’shalom
violate, the Shabbos. When Shabbos arrives, one cannot say he needs “another
five minutes” or that he “will do it later” because he is too busy now. So
too, when it comes to parents (especially elderly parents), no matter how
busy one is— even if he is the busiest person in the world —HE CAN NEVER BE
TOO BUSY to have time for his parents. Every person must apply this great
insight to his own circumstances. Your parents are like your Shabbos. This
is what the Torah instructs.
Hakhel Note: What if someone’s parents are or were not well-respected or
‘good’ people--at least in the son’s mind? HaRav Pam, Z’tl has the easy
answer for that--how could they not deserve great honor and respect--after
all, they were zoche to have you as their child!
=============================
18 Shevat
A TESHUVAH MOMENT: Rabbi
David Ashear, Shlita (in an Emuna Daily) pointed out that, assuming one
recites 100 Brachos daily and recites them for 70 years after his or her Bar
or Bas Mitzvah, he or she will have recited more than 2,500,000(!) Brachos
as an adult. Imagine, then, if one dedicates himself to a higher level of
brachos recitation. He or she will then have 2,500,000 enhanced Mitzvos
performed! Rabbi Ashear suggested that as a first step, one should divide
his brachos into three parts: (i) Boruch Atta Hashem; (ii) Elokeinu Melech
HaOlam; and (iii) the particular Mitzvah or item referred to in the bracha.
--------------------------------------------
AMAZING! HaRav
Mattisyahu Salomon, Shlita, brings an amazing teaching from the Chida on the
Pasuk “V’Ani Sefilasi Lecha Hashem Eis Ratzon Elokim B’Rov Chasdecha
Aneini B’Emes Yishecha” (Tehillim 69:14). The Chida writes that we can
extend an Eis Ratzon, a time that Tefillos are more accepted (such as
Hadlakas Neiros, Bris…-- see Praying With Fire for other times of Eis
Ratzon) by reciting the following Tefillah during the Eis Ratzon: “Ribono
Shel Olam Bechol Eis She’espallel Lefanecha Ta’aneh Tefillasi V’sishlach
Ezrecha Mekodesh”--by reciting this Tefillah in the Eis
Ratzon, any time and any place one is Mispallel it will simply be an
extension of his Eis Ratzon Tefillah ! Indeed, the Chida
explains--this is the explanation of the Pasuk: Hashem--what is my Tefillah
to You in this Eis Ratzon--just this, that in Your great chesed please
answer me any time that I daven for a Yeshua--as my Tefillah then originates
from my Tefillah in this Eis Ratzon!
Hakhel Note: We must appreciate the tremendous Koach of our Tefillos. The
Ramban writes that the gezeirah of Galus that we suffered in the Galus
Mitzrayim was extended from 400 years to 430 years because of our sins. That
being the case, if we were on the 49th level of tumah even after
430 years--why were we redeemed then?! The Ramban’s answer--our cries to
Hashem for Yeshuah…. Let us be mechazeik ourselves each and every time we
daven with an appreciation of how great the koach of our Tefillos
really is!
--------------------------------------------
THE FEELING OF JOY! As
we move towards Chodesh Adar Rishon, we provide a beautiful thought from the
Sefer Tiv HaTefillah (Rabban Gamliel Rabinovich, Shlita) on the
phrase we recite every morning at the outset of Hodu: “Yismach Lev
Mevakshei Hashem...be glad of heart those who seek Hashem.” Rabban
Gamliel explains that this Pasuk reveals something extremely important to
us. How can a person know and tell that he is truly a “Mevakesh Hashem”--one
that seeks Dveikus and Ruchniyus in his life--or whether he serves Hashem
outwardly, with his mind and thoughts really not there? The answer is that
if one is a ‘yismach lev’--if he truly feels joy when he learns, davens, and
performs a mitzvah; when was feels pleasure from his Avodas Hashem-then he
is reached the level of a Mevakesh. As the Sha’ar HaKavanos writes about
simcha: “And almost the ‘ikar ma’aleh and shleimus’... is dependent on the
joy one feels during tefillah and when performing mitzvos.” We suggest that
the feeling of joy may begin with the sublime realization of the
incomparable privilege one has, with the incredible opportunity one
experiences, each and every time he can open a Sefer, recites 19 Brachos in
Shemone Esrei (or any bracha at all), or performs any act that Hashem
Himself has requested that he perform in the Torah. As we have just
received the Torah in Parashas Yisro, where all of these unique and special
privileges-started--so it can likewise be the place to renew our heightened
awareness of this privilege--and the special joy you should feel each and
every time you put on any one of those literally priceless crown jewels we
first put on 3,329 years ago!
--------------------------------------------
WHO IS YOUR SERVANT?: Shlomo
HaMelech, the wisest of all men, teaches us in Koheles (7:29): “Asher
Asah HaElokim Es Ha’adam Yashar VeHeimah Vikshu Chishvonos Rabim--Hashem
has made man straight, but they have sought many intrigues [Artscroll
translation]”. The Chofetz Chaim asks: This being the case--that Hashem
has made man straight--how do we explain the Pasuk (Bereishis 8:21) “Ki
Yetzer Lev Ha’adam Rah Mei’neurav--for a person’s inclination is evil
from his youth”? Indeed, the Chofetz Chaim forcefully adds--if Hashem says
that it is Rah--then who can make it good?! The Chofetz Chaim
answers that many misunderstand what the words Rah Mei’neurav--evil
from one’s youth really means. The correct meaning is that if one looks at
an innocent young child who has not sinned--he should view the child as
Hashem’s pristine creation. It is the person himself who--rather than
exercising dominion over his Yetzer Hara--as Hashem has empowered him
to--instead falls prey to it soon after he begins to make decisions on his
own. This occurs because one simply misunderstands and misuses his Yetzer
Hara. The Yetzer should truly be viewed as one’s eved, as one’s
servant, to help him attain his goals in this world. Instead, people sadly
allow the Yetzer to rule over them. Just as we can take a bitter vegetable
and make it sweet with some effort--so too, concludes the Chofetz Chaim, can
one take a mutinous servant who is trying to exercise dominion over him--and
put the servant in his place! Hakhel Note: Many of us may not realize
that we have a servant that accompanies us daily--and that this servant is
given to us as a gift by Hashem. Let us make sure we use him to the
greatest extent possible--in a way that would make Hashem proud!
--------------------------------------------
L’CHAF ZECHUS! Rabbi
Hillel Litwack, Shlita, in the Kuntres Mishpat Tzedek brings the
following essential points regarding the daily Mitzvah of Dan L’Chaf
Zechus:
1. The Mitzvah applies at all times and in all places, to males and to
females, both with respect to what one would suspect to be an aveira of Bein
Adam L’Makom or Bein Adam L’Chaveiro, including Aveiros D’Rabbanan.
2. Even if the person is a minor (katan or ketana), one must decide any safeik
L’Chaf Zechus.
3. If a person is supposed to be Dan L’Chaf Zechus and instead is Dan
L’Chaf Chova he violates the Mitzvas Asei of B’Tzedek Tishpot
Amisecha.
4. If one was Dan L’Chaf Zechus, and it turned out that the other
person was really guilty, one was nevertheless Mekayeim the Mitzvah of Dan
L’Chaf Zechus.
5. Although one must be Dan L’Chaf Zechus, one should be chosheish that
the person did something wrong to the extent of preventing him or others
from harm if in fact a wrong was committed.
-----------------------------------------------------------
WORDS TO KEEP ON ONE’S LIPS: The
following Emunah-filled words of advice were related by Yehonasan (the son
of Shaul HaMelech) to his armor-bearer, although the forces of Bnei Yisrael
were outnumbered by the Plishtim and were poorly armed: “Ki Ein
LaHashem Ma’atzor LeHoshe’ah BeRav Oh VeMe’at…for nothing prevents
Hashem from saving whether through many or through few.” (Shmuel I,
14:6). Hakhel Postscipt: The Plishtim were then routed, as Hashem caused a
great terror to take hold of their entire camp. Let us always remember that
Hashem in any and all, and in every circumstance… is our Moshe’ah!
---------------------------------------------
HALLEL--EVERY DAY? Rebbi
Yosi (Shabbos 118B) states: “May my lot be among those who finish Hallel
every day.” The Gemara, however, questions Rebbi Yosi: “But, one is not
supposed to complete Hallel every day?!” Rashi (ibid.) explains that there
are certain times in which the Nevi’im instituted that Hallel should be
recited to express one’s great thanks and praise to Hashem--and that it
should not be an everyday experience. Rebbi Yosi answers that he was
referring to reciting Pesukei DeZimra. Rashi explains that Rebbi Yosi was
especially referring to the third and fifth chapters of the Hallelukahs (Hallelu Es
Hashem Min HaShomayim--Tehillim 148 and Hallelu Kel BeKadsho--Tehillim
150) that we recite every morning. What an especially great and important
insight--the Pesukei DeZimra that we recite every morning is that which
Chazal has instituted as our daily minimum of shevach v’hoda’ah to Hashem.
We should at least strive for the feeling of Hallel…when reciting Tehillim
Chapters 148 and 150!
---------------------------------------------
WITH SPIRIT! HaRav
Chatskel Levenstein, Z’tl, is reported to have told his students that one
should be especially careful to always properly utter the last of the
Birchos HaShachar--HaGomel Chassodim Tovim LeAmo Yisrael. HaRav
Chatskel explained that this bracha is uniquely powerful because with the
phrases Chassodim Tovim (beneficent kindnesses) and LeAmo Yisrael (to
the entire nation of Israel), it is all-encompassing in nature. There are,
additionally, many significant Bakashos within this Bracha. If one recites
the bracha out loud, and word-for-word, he will gain a great insight into
its omnibus nature--and to the Omnipotence of HaKadosh Baruch Hu in being
able to grant all of these requests!
=============================
17 Shevat
A TESHUVAH MOMENT: Rabbi
David Ashear, Shlita (in an Emuna Daily) pointed out that, assuming one
recites 100 Brachos daily and recites them for 70 years after his or her Bar
or Bas Mitzvah, he or she will have recited more than 2,500,000(!) Brachos
as an adult. Imagine, then, if one dedicates himself to a higher level of
brachos recitation. He or she will then have 2,500,000 enhanced Mitzvos
performed! Rabbi Ashear suggested that as a first step, one should divide
his brachos into three parts: (i) Boruch Atta Hashem; (ii) Elokeinu Melech
HaOlam; and (iii) the particular Mitzvah or item referred to in the bracha.
--------------------------------------------
AMAZING! HaRav
Mattisyahu Salomon, Shlita, brings an amazing teaching from the Chida on the
Pasuk “V’Ani Sefilasi Lecha Hashem Eis Ratzon Elokim B’Rov Chasdecha
Aneini B’Emes Yishecha” (Tehillim 69:14). The Chida writes that we can
extend an Eis Ratzon, a time that Tefillos are more accepted (such as
Hadlakas Neiros, Bris…-- see Praying With Fire for other times of Eis
Ratzon) by reciting the following Tefillah during the Eis Ratzon: “Ribono
Shel Olam Bechol Eis She’espallel Lefanecha Ta’aneh Tefillasi V’sishlach
Ezrecha Mekodesh”--by reciting this Tefillah in the Eis
Ratzon, any time and any place one is Mispallel it will simply be an
extension of his Eis Ratzon Tefillah ! Indeed, the Chida
explains--this is the explanation of the Pasuk: Hashem--what is my Tefillah
to You in this Eis Ratzon--just this, that in Your great chesed please
answer me any time that I daven for a Yeshua--as my Tefillah then originates
from my Tefillah in this Eis Ratzon!
Hakhel Note: We must appreciate the tremendous Koach of our Tefillos. The
Ramban writes that the gezeirah of Galus that we suffered in the Galus
Mitzrayim was extended from 400 years to 430 years because of our sins. That
being the case, if we were on the 49th level of tumah even after
430 years--why were we redeemed then?! The Ramban’s answer--our cries to
Hashem for Yeshuah…. Let us be mechazeik ourselves each and every time we
daven with an appreciation of how great the koach of our Tefillos
really is!
--------------------------------------------
THE FEELING OF JOY! As
we move towards Chodesh Adar Rishon, we provide a beautiful thought from the
Sefer Tiv HaTefillah (Rabban Gamliel Rabinovich, Shlita) on the
phrase we recite every morning at the outset of Hodu: “Yismach Lev
Mevakshei Hashem...be glad of heart those who seek Hashem.” Rabban
Gamliel explains that this Pasuk reveals something extremely important to
us. How can a person know and tell that he is truly a “Mevakesh Hashem”--one
that seeks Dveikus and Ruchniyus in his life--or whether he serves Hashem
outwardly, with his mind and thoughts really not there? The answer is that
if one is a ‘yismach lev’--if he truly feels joy when he learns, davens, and
performs a mitzvah; when was feels pleasure from his Avodas Hashem-then he
is reached the level of a Mevakesh. As the Sha’ar HaKavanos writes about
simcha: “And almost the ‘ikar ma’aleh and shleimus’... is dependent on the
joy one feels during tefillah and when performing mitzvos.” We suggest that
the feeling of joy may begin with the sublime realization of the
incomparable privilege one has, with the incredible opportunity one
experiences, each and every time he can open a Sefer, recites 19 Brachos in
Shemone Esrei (or any bracha at all), or performs any act that Hashem
Himself has requested that he perform in the Torah. As we have just
received the Torah in Parashas Yisro, where all of these unique and special
privileges-started--so it can likewise be the place to renew our heightened
awareness of this privilege--and the special joy you should feel each and
every time you put on any one of those literally priceless crown jewels we
first put on 3,329 years ago!
--------------------------------------------
WHO IS YOUR SERVANT?: Shlomo
HaMelech, the wisest of all men, teaches us in Koheles (7:29): “Asher
Asah HaElokim Es Ha’adam Yashar VeHeimah Vikshu Chishvonos Rabim--Hashem
has made man straight, but they have sought many intrigues [Artscroll
translation]”. The Chofetz Chaim asks: This being the case--that Hashem
has made man straight--how do we explain the Pasuk (Bereishis 8:21) “Ki
Yetzer Lev Ha’adam Rah Mei’neurav--for a person’s inclination is evil
from his youth”? Indeed, the Chofetz Chaim forcefully adds--if Hashem says
that it is Rah--then who can make it good?! The Chofetz Chaim
answers that many misunderstand what the words Rah Mei’neurav--evil
from one’s youth really means. The correct meaning is that if one looks at
an innocent young child who has not sinned--he should view the child as
Hashem’s pristine creation. It is the person himself who--rather than
exercising dominion over his Yetzer Hara--as Hashem has empowered him
to--instead falls prey to it soon after he begins to make decisions on his
own. This occurs because one simply misunderstands and misuses his Yetzer
Hara. The Yetzer should truly be viewed as one’s eved, as one’s
servant, to help him attain his goals in this world. Instead, people sadly
allow the Yetzer to rule over them. Just as we can take a bitter vegetable
and make it sweet with some effort--so too, concludes the Chofetz Chaim, can
one take a mutinous servant who is trying to exercise dominion over him--and
put the servant in his place! Hakhel Note: Many of us may not realize
that we have a servant that accompanies us daily--and that this servant is
given to us as a gift by Hashem. Let us make sure we use him to the
greatest extent possible--in a way that would make Hashem proud!
--------------------------------------------
L’CHAF ZECHUS! Rabbi
Hillel Litwack, Shlita, in the Kuntres Mishpat Tzedek brings the
following essential points regarding the daily Mitzvah of Dan L’Chaf
Zechus:
1. The Mitzvah applies at all times and in all places, to males and to
females, both with respect to what one would suspect to be an aveira of Bein
Adam L’Makom or Bein Adam L’Chaveiro, including Aveiros D’Rabbanan.
2. Even if the person is a minor (katan or ketana), one must decide any safeik
L’Chaf Zechus.
3. If a person is supposed to be Dan L’Chaf Zechus and instead is Dan
L’Chaf Chova he violates the Mitzvas Asei of B’Tzedek Tishpot
Amisecha.
4. If one was Dan L’Chaf Zechus, and it turned out that the other
person was really guilty, one was nevertheless Mekayeim the Mitzvah of Dan
L’Chaf Zechus.
5. Although one must be Dan L’Chaf Zechus, one should be chosheish that
the person did something wrong to the extent of preventing him or others
from harm if in fact a wrong was committed.
-----------------------------------------------------------
WORDS TO KEEP ON ONE’S LIPS: The
following Emunah-filled words of advice were related by Yehonasan (the son
of Shaul HaMelech) to his armor-bearer, although the forces of Bnei Yisrael
were outnumbered by the Plishtim and were poorly armed: “Ki Ein
LaHashem Ma’atzor LeHoshe’ah BeRav Oh VeMe’at…for nothing prevents
Hashem from saving whether through many or through few.” (Shmuel I,
14:6). Hakhel Postscipt: The Plishtim were then routed, as Hashem caused a
great terror to take hold of their entire camp. Let us always remember that
Hashem in any and all, and in every circumstance… is our Moshe’ah!
---------------------------------------------
HALLEL--EVERY DAY? Rebbi
Yosi (Shabbos 118B) states: “May my lot be among those who finish Hallel
every day.” The Gemara, however, questions Rebbi Yosi: “But, one is not
supposed to complete Hallel every day?!” Rashi (ibid.) explains that there
are certain times in which the Nevi’im instituted that Hallel should be
recited to express one’s great thanks and praise to Hashem--and that it
should not be an everyday experience. Rebbi Yosi answers that he was
referring to reciting Pesukei DeZimra. Rashi explains that Rebbi Yosi was
especially referring to the third and fifth chapters of the Hallelukahs (Hallelu Es
Hashem Min HaShomayim--Tehillim 148 and Hallelu Kel BeKadsho--Tehillim
150) that we recite every morning. What an especially great and important
insight--the Pesukei DeZimra that we recite every morning is that which
Chazal has instituted as our daily minimum of shevach v’hoda’ah to Hashem.
We should at least strive for the feeling of Hallel…when reciting Tehillim
Chapters 148 and 150!
---------------------------------------------
WITH SPIRIT! HaRav
Chatskel Levenstein, Z’tl, is reported to have told his students that one
should be especially careful to always properly utter the last of the
Birchos HaShachar--HaGomel Chassodim Tovim LeAmo Yisrael. HaRav
Chatskel explained that this bracha is uniquely powerful because with the
phrases Chassodim Tovim (beneficent kindnesses) and LeAmo Yisrael (to
the entire nation of Israel), it is all-encompassing in nature. There are,
additionally, many significant Bakashos within this Bracha. If one recites
the bracha out loud, and word-for-word, he will gain a great insight into
its omnibus nature--and to the Omnipotence of HaKadosh Baruch Hu in being
able to grant all of these requests!
=============================
16 Shevat
A TESHUVAH MOMENT: At
yesterday’s Yarchei Kallah, Rabbi Yisroel Reisman, Shlita, brought a
fundamental teaching of Rebbi Yisroel Salanter, Z’tl. Rebbi Yisroel said:
“The world exclaims U’levai SheYavo Moshiach. However, I say Pen
Yavo Moshiach”! We all believe that the Moshiach can come any day,
including this very day. How can one put himself in a situation or do
something that would make him uncomfortable—lest the Moshiach comes!
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A HUMBLE SPIRIT: “The
greater the person is, the more humble he should be. He should say to
himself, “Look at the potential that Hashem has endowed me with. Am I using
my capabilities to their fullest extent? Am I deserving of honor for my many
achievements if I am only working at 75% of my potential? It could be that
the town water carrier deserves more honor and respect because he struggles
to attain 95% of his limited potential!” The Chofetz Chaim was once
overheard talking to himself: “Yisroel Meir, look how much Hashem has given
you. He gave you the privilege to write a Sefer Chofetz Chaim, aShemiras
HaLashon, an Ahavas Chesed and a Mishna Berurah. He has
given you a large yeshiva with hundreds of students. He has done so much
for you and what have you done for Him?” The Chofetz
Chaim did not congratulate himself on his many accomplishments and the
monumental Seforim which he authored. He was humbled by the realization
that his prodigious achievements meant that a great deal more was expected
of him. This prodded him to undertake new projects and write more Seforim
for the benefit of K’lal Yisrael and the glory of Torah!” [Excerpted from A
Humble Spirit--Practical and Down-to-Earth Insights and Ideas from the
Teachings of HaRav Avrohom Pam, Z’tl, by Rabbi Sholom Smith]
---------------------------------------------------
THE BRACHOS OF BIRKAS HAMAZON: The
following remarkable insight was originally excerpted from www.umeinvumein.com,
a site that contains powerful teachings in Amen and Amen Yehei Shemei
Rabba in Hebrew, Yiddish and English. The following is especially
appropriate for this week, as Chazal (Brachos 48B) teach that Moshe Rabbeinu
composed the first bracha of bentsching upon Bnei Yisrael receiving the Mon,
as described in last week’s Parasha.
“Oftentimes one would like to have bread for breakfast but when he reminds
himself that Birkas HaMazon will be required he opts for a quicker Mezonos
item and short Ahl HaMichya. The Zohar HaKadosh says: “When one
bentsches Birkas HaMazon, he is given his Parnassah with happiness and
ease”. People look for all kind of segulos for Parnassah, especially in
today’s difficult economic times. The Sefer HaChinuch states the best
segulah for Parnassah: “A person who says Birkas HaMazon with Kavannah is
guaranteed that he will not lack food his entire life”. It is not enough
just to recite Birkas HaMazon, one must also take care as to how it is
recited. As it is written in Midrash Talpiyos: “One should have
Kavannah when saying Birkas HaMazon and be careful not to swallow his words.
One should always bentsch from a Siddur because the written word arouses the
Kavannah.” Take a look at the amazing words in the Maharsha: “Since
a man’s Parnassah is as difficult as Kriyas Yam Suf, the Ribono Shel Olam
commanded that one who eats and is satisfied should bentsch, because that is
how Hashem actually fulfills the bracha of Parnassah. Since every person
has mekatrigim that work against his earning a Parnassah, he needs
the brachos of Birkas HaMazon to act as his melitzei yosher against
the mekatrigim.” It is well known that the holy Maggid of Mezritch,
Z’tl, said that Birkas HaMazon needs more Kavannah than Tefillah, as Birkas
HaMazon is D’Oryasah and Tefillah is D’Rabanan.”
---------------------------------------------------
ABOUT INITIATIVE: In
the stirring autobiography To Remain a Jew, Rav Yitzchak Zilber, Z’tl,
brings the following story from his life as a frum Jew in Russia: “I had a
friend in Kazan, Yosef Lipshitz. He worked in the forest industry. Once in
the fall, just before [Simchas Torah], the cold air set in suddenly. The
river froze, logging came to a halt, and the lumber didn’t reach its
destination. Most likely, a problem like this should have been reported to
the authorities, or there could be negative consequences. But Yosef
Lipshitz went straight to the synagogue, sang and danced there, as if
nothing had happened... I saw he had a warm Jewish heart and tried to
persuade him. I would say to him, ‘Yosef, do Teshuvah, start observing
Shabbos and Kashrus.’ ‘Now I don’t have the time, there’s too much to do at
work. Wait a bit. I am going to retire and then I will become a kosher
Jew. I will start observing everything,’ he answered. To my great regret,
he passed away three days before retiring.”
Hakhel Note: Perhaps the lesson is that important deeds of good should not
wait until later. Indeed, Avrohom Avinu provided us with a guideline--Vayashkeim
Avrohom Baboker--Avrohom Avinu rose early in the morning, from which
Chazal derive the great and famous principle--Zerizim Makdimim L’Mitzvos!
Let’s get going!
---------------------------------------------------
DA’AS TORAH!: What
instruction would you give to a Chassan or Kallah under the Chuppah?
According to Rabbi Yechiel Spero, HaRav Chaim Stein, Z’tl, gave the
following instruction: “I was one of hundreds of talmidim who merited
having Rav Chaim as a mesader kiddushin. Prior to the Chuppah, he
met with me and told me exactly what to daven for while I stood underneath
the Chuppah: Gezunt, Parnassah and Nachas-- Gefen.
And then Rav Chaim instructed me to accept upon myself to learn for at least
an hour a day. This, he said, is what is required for a Ben Torah’s
hatzlacha in life.”
Hakhel Note One: Now, if any Chassan or Kallah asks you the question--you
know what to answer!
Hakhel Note Two: As to the last point of instruction given by Rav Chaim to
Rabbi Spero above, it is well known that HaRav Stein accepted upon himself akabbala when
he was a teenager to learn one hour a day b’retzifus--uninterrupted.
He often urged his talmidim and listeners to take this kabbala upon
themselves. In his tzava’ah, he writes that he will intercede above
for those who accept it upon themselves. Rav Chaim himself would begin the
hour again if he was interrupted during his hour of retzifus. For
those who could not do an hour--he urged them to do one half hour twice a
day, or at least a half hour in this way. When one undertakes any task, he
recognizes the value of its being performed uninterrupted. All the more so
with Torah study--as we impart special significance, and show our special
treasure, of Hashem’s words to us!
---------------------------------------------------
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 wetoo can very literally achieve spiritual miracles!
---------------------------------------------------
THE NEXT DAY!:
Our recent celebration of Tu B’Shevat brought to light some important
Halachos of Brachos for the year round. As the Minhag is to eat Pairos
Ha’Ilan--fruits of the tree. As in all matters of Halacha, one should
consult with his own Rav or Posek for a final Halachic ruling:
1. Could one eat cranberries or ‘Craisins’ and be considered as having
eaten fruits of the tree--does one make a Borei Pri Ha’Eitz on them? The
Sefer VeSain Bracha by Rabbi Pinchos Bodner, Shlita writes (in the
name of HaRav Shlomo Zalmen Auerbach, z’tl) as follows: “Technically, the
cranberry vine is considered a tree; however, there is a minhag not to make
Ha’Eitz on berries from bushes which are less than nine inches high. Since
cranberries grow within nine inches of the ground, its bracha is Ha’Adama. “
2. Are candied Esrog slices--which clearly look like Esrog, but which have
much sugar on them to make them more pleasant to eat--still considered an
Ha’Eitz? The Sefer VeSain Bracha writes that: “The bracha for sugar
coated nuts such as sugar coated almonds is Ha’Eitz. The bracha for sugar
coated peanuts is Ha’Adama. This applies when the coating is soft and the
nut will be eaten in the first bite.” Based upon this reasoning, it would
appear that as long as the clearly recognizable fruit is eaten with the
first bite, the bracha would be an Ha’Eitz (and the producers who marketed
it as a Tu B’Shevat fruit were Baruch Hashem not mistaken!). For further
reference, see Shulchan Aruch Orach Chaim 204, Mishna Berurah seif katan 51.
3. If a tray (such as a leftover Tu B’Shevat Assortment) of various fruits
is placed before you, and you intend to partake of one of each to appreciate
Hashem’s bounty [as we noted recently, the Mishna Berurah to Shulchan Aruch
Orach Chaim 207, seif katan 5, writes that this is what the words in Borei
Nefashos “Al Kol MaShebara LeHachayos Bahem Nefesh Kol Chai” refer
to--specifically thanking Hashem for providing us with so many beneficial
foods beyond our requirements]--then which fruit from the impressive platter
should you place into your right hand (lefties into their left hand) to make
a bracha over? The Shulchan Aruch (ibid. 211:1) rules that one should first
take a fruit of the Sheeva Minim, the seven species for which Eretz Yisrael
is praised--such as a grape, date, fig, etc. and make the bracha on that, If
there are no Sheevas Haminim fruits, then he takes a Shalem--a whole (not
cut-up or sliced) fruit such as a plum or peach. If there are no whole
fruits, then one takes the fruit he usually likes best.
The common denominator in the above Halachos is that there is more to
reciting a bracha then mouthing ten words or so. Like any Mitzvah, it
deserves a moment or two of thought, to ensure that the privileged words one
is about to recite are proper and pure!
=============================
15 Shevat
TESHUVAH MOMENT:
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--one 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!
------------------------------------------
WE
PROVIDE THE FOLLOWING POINT AND POINTERS RELATING TO TU B’SHEVAT, AND ITS
VARIOUS CUSTOMS:
1. In honor of Tu B’Shevat, we provide a link
http://tinyurl.com/27omq2
to a moving Tefillah from the Ben Ish Chai to be recited for your Esrog this
Sukkos (courtesy of Mesivta Yochanan Shraga of Monsey). Before reciting the
Tefillah remember how important the role of Tefillah is in actually
accomplishing what one sets out to do.
2. 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!
11. The following is excerpted from the wonderful newly published
Halachos of Brochos For All Seasons, by Rabbi Yisroel Pinchos Bodner,
Shlita (Feldheim): “Al Hoetz is the brocha achrona required when one eats a
k’zayis or more of olives, dates, grapes (or raisins), figs or pomegranates
within three (or four) minutes. The brocha achrona for all other types of
fruit is Borei Nefashos. However, if one ate fruit of the seven species
(i.e., grapes) and also other tree fruits (e.g., apples, dried mango,
almonds and kiwi) he is required to recite one bracha achrona only—al hoetz.
The al hoetz will exempt all the other tree fruit as well.”
------------------------------------------
SEVERAL ADDITIONAL POINTS AND POINTERS RELATING TO PARASHAS BESHALACH:
A. HaRav Eliyahu Lopian, Z’tl, teaches we should focus upon what finally
‘did the Mitzriyim in’. It was, essentially, their bad Middos! They chased
after their money (losing the majority of their money with which they
decorated their chariots in the process), and their pride was belittled by
the servants departing. Had they not chased after the Bnei Yisrael for
these reasons, they would have been left as a people. The pursuit of money
and the pursuit of Ga’aveh can ‘do in’ not only an individual--but an entire
people--forever!
B. At the outset of the Parasha we learned that Moshe Rabbeinu took the
Atzmos Yosef, while each Shevet took the Atzamos of their own ancestor
(Reuven, Shimon, Levi…). The obvious question is: Why did Menashe and
Efraim not take out the Atzamos of Yosef who was their ancestor? Some
answer that when two people or groups have job to do, it does not get done,
because each party will look to the other. We may suggest a different
approach. The Bnei Yisrael were responsible for sending Yosef down to
Egypt, into exile. It became their responsibility, Middah K’neged Middah
to remove him from exile. The one who makes the mess ultimately will
have to clean it up. If one avoids getting angry, speaking Lashon Hara or
causing another harm, he will be far better off--for he will not have to go
through a difficult and very much required process of rectification.
C. Before Kriyas Yam Suf, Bnei Yisrael cried out to Hashem. Rashi points
out that they grabbed hold of the Umenos of their forefathers (Shemos
14:10)-- the tried and true profession that their forefathers had taught
them. HaRav Yisroel Dovid Schlesinger, Shlita, points out that one can
analogize calling out to Hashem to making a phone call. All the numbers
which constitute the full number must be dialed and they must be dialed in a
particular order. If one number is missed, or if all of the numbers are
dialed except that even two are transposed, the call will not get to the
right party. All the elements of Tefillah 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
demonstrating his Mesiras Nefesh for the command of Hashem. Is this kind of
Mesiras Nefesh possible in our time? Well, there is a documented story
about HaRav Mechel Yehudah Lefkowitz , Z'tl. He was a bachur riding on a
train in Europe when a woman in inappropriate dress walked in to the car.
Rather than face the situation which he obviously felt could impact upon his
Kedusas Einayim, he actually threw himself out of the moving train.
While we may not necessarily expect ourselves to jump in the same way as
Nachshon ben Aminadav or Reb Mechel Yehudah, we must realize that we are
capable of much more than the world would ascribe to an ordinary human. One
should jump--in his own way, and at the time when he too can
demonstrate that he would rather follow the will of Hashem--then cave to his
human frailty. We know where the Mesirus Nefesh took Nachshon and Reb
Mechel Yehudah. Where will it take you?
E. Although the Malachim were not allowed to sing Shira Al HaYam,
Bnei Yisrael were allowed to do so. What was the difference? Some
answer that when Bnei Yisrael wanted to sing Shira, the Mitzriyim had
already been thrown into the sea. As a result, the Mitzriyim merited being
Mekadesh Shem Shamayim through the punishment that they received.
Thus, the Bnei Yisrael were not singing over the death of the Mitzriyim--but
over the ten different ways in which the Mitzriyim perished at the sea,
demonstrating in detail how HaKadosh Baruch Hu controls the world, punishing
when he has to punish, and rewarding (the Bnei Yisrael at the sea) whenever
he can. Indeed, Rabbeinu Ovadia MiBartenurah (Avos 5:5) highlights the
Pesukim in the Shiras HaYam which detail the differing punishments that the
Mitzriyim received. With Yetzias Mitzrayim, and perhaps with the war of Gog
U’Magog, we witnessed and will witness Hashem’s Hand in both reward and
punishment. We look forward to the day, as we exclaim in Aleinu every day of
“LeSaken Olam BeMalchus Shakai VeChol Bnei Vasar Yikre’u ViShmecha…when
the need for punishment will no longer exist--and Hashem’s Name will be
sanctified by the unified goodness of all the world’s inhabitants. May our
sincere Tefillos in Aleinu bring us closer to the reality that we seek!
----------------------------------------------------------------
SHIRA IN OUR LIVES! As
we take leave of the magnificent Shiras HaYam, we realize that we are
blessed with the opportunity of reciting it on a daily basis--including
Shabbos, Yom Tov and even Rosh Hashanah and Yom Kippur. Indeed, as noted
last week, the Mishna Berurah brings from the Zohar that one should recite
the Shira daily BeSimcha and visualize himself as if he is that very day
passing through the Sea (Shulchan Aruch Orach Chaim 51, Mishna Berurah, seif
katan 17). Accordingly, although we are nearing the end of Pesukei DeZimra,
and may be struggling to keep pace with the Shaliach Tzibbur who may not be
aware of this Mishna Berurah (don’t be shy--tell him about it!), we should
put special effort into the feeling of joy as our personal experience.
In fact, there is a further remarkable teaching from the classic Sefer Chovos
HaLevavos(Sha’ar HaBechina, Chapter 5). The Sefer first notes the
miracles that took place at the time of Moshe Rabbeinu--the changes in the
normal course of events and nature-- the awesome wonders to induce Emunah,
which resulted in a newfound and everlasting “VaYa’aminu Bashem U’V’Moshe
Avdo.” The Chovos HaLevavos then incredibly continues
(translation adapted from the monumental “Duties of the Heart”, translated
by Rabbi Doniel Haberman, Shlita; Feldheim Torah Classics Library) : “ If a
person in our own times would like to witness something similar to these
miraculous events, let him simply look at our position among the nations
since the beginning of our Galus, at our orderly condition in their midst,
though we disagree with them in our beliefs and practices, as they [very]
well know. He will see that, in regard to standard of living and
subsistence, our situation is close to theirs.... He will see that their
middle class and villagers toil more than the middle and poorer classes
among us. This is as we were promised by Hashem: “VeAf Gam Zos...yet
for all [the aveiros that B’nai Yisrael may have done] when they are in
their enemies’ land, I will not abhor them...as to break my covenant with
them” (Vayikra 26:44); and as the Kesuvim further state “ Ki Avadim
Anachnu...though we are servants, Hashem has not abandoned us in our
servitude...”(Ezra 9:9); and as we recite in Tehillim: “Lulei Hashem
SheHaya Lanu...had it not been for Hashem, Who was for us... (Tehillim
124:1-2).” Thus, our daily miraculous existence, as a sheep among the lions
and the wolves-- the superpowers and third world countries--with some of
them being hungrier than others--is an actual and practical example of the
Sea Splitting for us daily. So, as you rejoice in the Shiras HaYam as the
Mishna Berurah instructs-- realize that you are not only reliving that grand
and glorious moment of passing through the Yam Suf--but that you are very
miraculously passing through the Sea of Galus daily as well--Miracle upon
Miracle--day after day anew!
Hakhel Note One: We note that there is a Pasuk that we recite during
Shacharis which brings this thought to life. The Pasuk (Tehillim 81:11)
reads as follows: “Anochi Hashem Elokecha Ha’Ma’alcha Mai’Eretz
Mitzrayim, Harchev Picha Va’Amalayhu...I am Hashem who raised you out of
Egypt, open your mouth wide and I will fill it.” The Pasuk teaches us that
we are to apply the lesson of Yetzias Mitzrayim --the Omnipotence and
Hashgacha Pratis of Hashem--by placing it into our everyday lives. Hashem
not only took us out as a nation or as a group--He can and will fill each
and every one of our mouths if we demonstrate our Bitachon by ‘opening wide’
for Hashem to fill it. As you recite this Pasuk daily--don’t forget to
remember what it means to open your mouth wide--when you are opening it
before Hashem Himself!
Hakhel Note Two: Let us live this concept often--very often: Baruch Hashem!..
Thank You Hashem!... Im Yirtzeh Hashem!... Ma Norah Ma’asecha Hashem!...It
wasn’t Kochi V’otzem Yadi...That was Min HaShamayim!... What Hashgacha
Pratis!... Hashem please help me with...Ribono Shel Olam please guide
me....With these thoughts, realizations and expressions, we bind with our
Maker, and, albeit with the scorn and even derision of the western world--we
thereby truly elevate our lives immeasurably!
Hakhel Note Three: There is another vital aspect of daily Emunah expression:
At the end of last week’s Parasha, we learn that Yehoshua was instructed to
go and fight Amaleik, while Moshe Rabbeinu went to the top of the hill to
daven. Moshe Rabbeinu raised his hands in Tefillah. When his hands became
heavy, Aharon and Chur supported them, and they took a stone and put it
under him and he sat on it. The Pasuk then records: “Vayhi Yadav
Emunah Ad Bo Hashemesh--his hands were faithful until sunset”
(Shemos 17:13). The Targum Onkelos translates the word ‘Emunah’ as
‘stretched out in prayer.’ This provides a tremendous lesson in how Emunah
can also be demonstrated--through dedicated prayer. We must learn from
Moshe Rabbeinu. A reader remarkably pointed out that Chazal teach that if
one “sees the stone upon which Moshe Rabbeinu sat while fighting Amaleik”
he recites the bracha of “Boruch She’asa Nissim LaAvoseinu….” In
other words, Chazal do not teach that one recites the bracha when coming to
the place where the war with Amaleik was waged, but rather where Moshe
Rabbeinu’s hands were extended in prayer. The lesson is inspiring: It
is not the military prowess, the armor, the equipment, the numbers that we
rely upon--it is our Emunah--our extended and outstretched hands in sincere
prayer-- which will bring the miracle that we so long for--may it come
speedily and in our day!
=============================
12 Shevat
TESHUVAH MOMENT:
The
Sefer Mesilas Yesharim contrasts chochma with cheit,
and then contrasts yirah and ta’avah. These contrasts provide
us with stark and important realizations, which we can use to improve our
lives on a daily basis. Engaging in a sin of any kind is an outward display
of a lack of wisdom, and nobody wants to be or even look unwise Similarly,
falling prey to one’s desires demonstrates a lack of yiras shomayim—and we
know that yirah is so important that it is the very first topic
mentioned by the Rema in Shulchan Aruch (Orach Chaim 1:1). We should keep in
mind when faced with a situation or circumstance of cheit/ta’avah—that
it is not for me—as I am a person of chochma and yirah!
-------------------------------
K’TZAPICHIS BIDVASH!
In describing the Mon, the Torah teaches “V’Ta’amo K’Tzapichis Bidvash--and
its taste was like a tzapichis in dvash” (Shemos 17:31). As we have noted
in the past, HaRav Joseph B. Soloveitchik, Z’tl (Boston, RIETS), once
related the following important anecdote relating to these words: There was
once an experienced melamed teaching young children Parashas Beshalach.
When he came to the words “K’tzapichis Bidvash” he realized that he
did not know what the phrase meant, so he fuddled over it in describing how
incredible the Mon was. As he was about to go to the next Pasuk, one
student stopped him and said, “But Rebbi, what does ‘Tzapichis
Bidvash’ mean?” He responded, “Don’t you understand? We left Egypt,
there was no food in the desert, and Hashem sent Mon down from the Shomayim.
Not only that--it was incredibly delicious like Tzapichis in dvash!
Let’s move on to the next Pasuk!” The student stopped him again, “Rebbi, I
still don’t get it--what is a ‘Tzapichis Bidvash’?!” The
Rebbi responded, “I’ll say it once more, and only once more: Our
forefathers were enslaved in Egypt for hundreds of years. Hashem took them
out with all kinds of Makkos and Nissim. When it came to the desert there
were even more miracles--even unbelievably tasting Mon that came from
Heaven! “But Rebbi, I still…” The Rebbi waved off the student, and moved
on to the next Pasuk. For the record, “K’tzapichis Bidvash” is
translated in the Stone Edition of the Artscroll Chumash as “Like a cake
fried in honey”. The great lesson here, however, is that each and every one
of us must be honest with himself and realize that there may be/are words,
and, perhaps, even phrases, in the Parasha every single week that he simply
does not understand on a simple level, perhaps not even knowing the simple
translation of the words. Before getting to the more advanced Peirushim or
“nice thoughts”, he must make sure that he understands all of the words of
the Parasha. Even if we are not a Rebbi in front of his young students, let
us at least avoid the embarrassment after 120 years of not being able to
properly translate before the Beis Din Shel Ma’ala every Pasuk in Chumash.
Indeed, the entire concept of Shenaim Mikra V’Echad Targum,
supplemented by Peirush Rashi, is intended to give us a complete knowledge
of each and every Holy Word of the Torah!
------------------------------------------
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!
--------------------------------------------
ON THE YAHRZEIT OF THE PNEI
YEHOSHUA: Sunday, 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!
=============================
11 Shevat
TESHUVAH MOMENT:
The
Mesilas Yesharim (Chapter 18) writes that a son shows that he truly
loves his father by doing what he knows his father would like, and the more
so even before his father asks for it. If one simply follows the exact
instructions of his father, he is clearly displaying honor and obedience—but
not necessarily love. Similarly, when one performs a Mitzvah, accordingly,
one displays his love of Hashem, His Father in heaven and for the Mitzvah by
not performing it within its exact minimum requirements, but rather in a
manner which, to the extent possible, effusively demonstrates, how much he
values the Mitzvah-- and the One Who commanded it!
-----------------------------------------------------
REMINDERS FOR TU B’SHVAT SHOPPERS:
The
following question and answer is excerpted from the English Sefer
Shulchan HaLevi; Halachic Responsa of HaRav Yisroel Belsky, Z’tl:
Q:
Many stores sell nuts and dried fruits from large sacks and bins, or
repackage them without supervision. May the consumer assume these items are
kosher, or should one insist on buying only sealed containers that carry
kosher certification?
A:
Nuts and dried fruit have always been sold from large sacks. To say that
one should never buy these items when sold this way would be an unnecessary
restriction, and for many of these products there are no issues at all. On
the other hand, any processing or cooking raises potential kashrus issues.
Hakhel
Note: Among the items that Rabbi Belsky writes require a reliable Hechsher
are dried apples, dried pineapples and other dried tropical fruits,
banana chips and of course, any nuts roasted in oil. One should
certainly consult with his Rav before Tu B’Shvat on the items he
intends to purchase, as well as any necessary Bedikas Tolaim that
must be done on these items or fruits of the Shivas Minim. We
additionally note that supermarkets and fruit/nut/candy stores without a
hashgacha may themselves re-package these items and claim that they come
from a larger container with a reliable hashgacha. Let the buyer beware!
-------------------------------------------
IT
IS NOT BETTER!
As we
begin a new cycle of the Sefer Chofetz Chaim today, we note that the
Chofetz Chaim deals with a crucial point that many may claim: “I want to be
social, and I cannot keep these laws to the tee--so it is better that I not
study them in detail, as it is better for a person to sin b’shogeig,
than it is for him to sin intentionally.” The Chofetz Chaim alerts us to the
Halacha that we do not say that it is better to sin unintentionally than
intentionally when the Torah explicitly provides that the act is prohibited
(Lo Seleich Rachil B’Amecha), and adds--would one dare say “I will
not study the laws relating to robbery--so that I can rob with impunity!”
Hakhel Note: As thousands start the new cycle--one should make it a point to
join-in, and bolster himself in Shemiras HaLashon in a real and practical
way.
Hakhel Note:
The Sefer Orchos Tzaddikim devotes a special Sha’ar to Lashon
Hara and makes the following significant points:
1. A person thinks to himself: “What have I done, just saying a few
words?” He accordingly does not pay attention to the damage he has just
caused, and will block things out and will not do Teshuvah. Without
Teshuvah for this aveirah, what will become of him?
2. One who has spoken Lashon Hara requires mechila from those whom
he has spoken against--and he may not even remember who they are or what he
said.
3. When a person speaks about a family, or ‘something that is wrong with’ a
family, he hurts not only this generation but future generations as well,
and no forgiveness is possible at all.
4. The great Talmid Chochom, Doeg spoke Lashon Hara--and neither his wisdom
nor his Torah were able to save him.
5. When a person speaks Lashon Hara he will not only be punished for the
damage he caused, but for the enjoyment he derives from shaming or
disgracing another--violating VeAhavta LeReiacha Kamocha.
6. Watching another speak every extra word of Lashon Hara without trying to
stop him in some way is like watching a person eat another piece of chazir,
and another piece, and another piece.
7. A person speaks about what matters to him. If a person often speaks of
food, wine, [technology] or clothing this is a priority concern of his.
Dovid HaMelech (Tehillim 119:97), however, exclaims: “Mah Ahavti
Sorasecha Kol HaYom He Sichasi--How I love Your Torah, all day do I
speak about it.” Because he loved the Torah--this was his topic of
discussion, his topic of conversation. Let us study our speech--and move it
as close as we possibly can to the speech of Dovid HaMelech!
Hakhel Note: As in the past, we provide the following rejuvenation
suggestions for the coming Shemiras HaLashon cycle HaBa’ah Aleinu LeTova.
We welcome your rejuvenation possibilities as well!
A.
There is a Sefer that is not widely known, Purity of Speech, which is
divided into 122 Daily Lessons, and with review questions and answers. The
Sefer was reviewed by both Rabbi Aryeh Beer, Shlita, and Rabbi Shimon
Finkelman, Shlita. The time may be right for you to begin your next Chofetz
Chaim Daily Study with this Sefer, available in your Seforim stores!
B. Read
the daily portion out loud, instead of just with your eyes.
C. Spend
five-ten minutes to learn the daily portion with a family member or friend.
A Chavrusa always helps sharpen the study, and gives chizuk to its
members.
D. Even if
you cannot learn with a Chavrusa, make it a point to talk to someone about
the day’s study.
E. Keep the
Sefer you are learning on your desk or table at home as a daily reminder for
Shemiras HaLashon.
F. Pass
on the following information to as many people as you can, and keep it on
hand to continuously pass on: To order Shemiras Halashon tapes, books,
learning programs and the Chofetz Chaim Heritage Foundation’s free catalog
and for further information on free Shiurim on Shemiras HaLashon, call
845-352-3505.
For the Shemiras HaLashon Shailah Hotline (expert Poskim in Shemiras
HaLashon to anonymously answer your real-life Shailah before saying the
right or wrong thing), please call
718-951-3696,
between the hours of 9:00PM until 10:30PM (EST).
G. Observe a
one or two hour Machsom L’fi daily. For further information on a Machsom
L’fi, please call
845-352-3505.
H. Recite
the complete Tefillah of the Chofetz Chaim on Shemiras HaLashon daily
available at
http://tinyurl.com/78fcytc
The Chofetz Chaim himself writes at the end of the Sefer Chovos
HaShemira that one should recite this Tefillah in the morning after
davening, or at any other time that he is able. There is, of course, a
shortened version of this Tefillah--but recitation of the extended version
may demonstrate a re-dedication on your part for the new cycle.
I. .
Many high schools and elementary schools now have programs through the
Chofetz Chaim Heritage Foundation in Shemiras HaLashon. Make it a point to
ask your child or another child what they learned to be mechazek
them.
J. Check
yourself at the end of each day before retiring--and determine whether you
have stopped yourself from speaking or listening to Lashon Hora or Rechilus
at least one time during the day.
-------------------------------------------
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!
=============================
10 Shevat
TESHUVAH MOMENT:
The
Mesilas Yesharim (Chapter 18) writes that a son shows that he truly
loves his father by doing what he knows his father would like, and the more
so even before his father asks for it. If one simply follows the exact
instructions of his father, he is clearly displaying honor and obedience—but
not necessarily love. Similarly, when one performs a Mitzvah, accordingly,
one displays his love of Hashem, His Father in heaven and for the Mitzvah by
not performing it within its exact minimum requirements, but rather in a
manner which, to the extent possible, effusively demonstrates, how much he
values the Mitzvah-- and the One Who commanded it!
-----------------------------------------------------
REMINDERS FOR TU B’SHVAT SHOPPERS:
The
following question and answer is excerpted from the English Sefer
Shulchan HaLevi; Halachic Responsa of HaRav Yisroel Belsky,
Z’tl:
Q:
Many stores sell nuts and dried fruits from large sacks and bins, or
repackage them without supervision. May the consumer assume these items are
kosher, or should one insist on buying only sealed containers that carry
kosher certification?
A:
Nuts and dried fruit have always been sold from large sacks. To say that
one should never buy these items when sold this way would be an unnecessary
restriction, and for many of these products there are no issues at all. On
the other hand, any processing or cooking raises potential kashrus issues.
Hakhel
Note: Among the items that Rabbi Belsky writes require a reliable Hechsher
are dried apples, dried pineapples and other dried tropical fruits,
banana chips and of course, any nuts roasted in oil. One should
certainly consult with his Rav before Tu B’Shvat on the items he
intends to purchase, as well as any necessary Bedikas Tolaim that
must be done on these items or fruits of the Shivas Minim. We
additionally note that supermarkets and fruit/nut/candy stores without a
hashgacha may themselves re-package these items and claim that they come
from a larger container with a reliable hashgacha. Let the buyer beware!
-------------------------------------------
IT
IS NOT BETTER!
As we
begin a new cycle of the Sefer Chofetz Chaim today, we note that the
Chofetz Chaim deals with a crucial point that many may claim: “I want to be
social, and I cannot keep these laws to the tee--so it is better that I not
study them in detail, as it is better for a person to sin b’shogeig,
than it is for him to sin intentionally.” The Chofetz Chaim alerts us to the
Halacha that we do not say that it is better to sin unintentionally than
intentionally when the Torah explicitly provides that the act is prohibited
(Lo Seleich Rachil B’Amecha), and adds--would one dare say “I will
not study the laws relating to robbery--so that I can rob with impunity!”
Hakhel Note: As thousands start the new cycle--one should make it a point to
join-in, and bolster himself in Shemiras HaLashon in a real and practical
way.
Hakhel Note:
The Sefer Orchos Tzaddikim devotes a special Sha’ar to Lashon
Hara and makes the following significant points:
1. A person thinks to himself: “What have I done, just saying a few
words?” He accordingly does not pay attention to the damage he has just
caused, and will block things out and will not do Teshuvah. Without
Teshuvah for this aveirah, what will become of him?
2. One who has spoken Lashon Hara requires mechila from those whom
he has spoken against--and he may not even remember who they are or what he
said.
3. When a person speaks about a family, or ‘something that is wrong with’ a
family, he hurts not only this generation but future generations as well,
and no forgiveness is possible at all.
4. The great Talmid Chochom, Doeg spoke Lashon Hara--and neither his wisdom
nor his Torah were able to save him.
5. When a person speaks Lashon Hara he will not only be punished for the
damage he caused, but for the enjoyment he derives from shaming or
disgracing another--violating VeAhavta LeReiacha Kamocha.
6. Watching another speak every extra word of Lashon Hara without trying to
stop him in some way is like watching a person eat another piece of chazir,
and another piece, and another piece.
7. A person speaks about what matters to him. If a person often speaks of
food, wine, [technology] or clothing this is a priority concern of his.
Dovid HaMelech (Tehillim 119:97), however, exclaims: “Mah Ahavti
Sorasecha Kol HaYom He Sichasi--How I love Your Torah, all day do I
speak about it.” Because he loved the Torah--this was his topic of
discussion, his topic of conversation. Let us study our speech--and move it
as close as we possibly can to the speech of Dovid HaMelech!
Hakhel Note: As in the past, we provide the following rejuvenation
suggestions for the coming Shemiras HaLashon cycle HaBa’ah Aleinu LeTova.
We welcome your rejuvenation possibilities as well!
A.
There is a Sefer that is not widely known, Purity of Speech, which is
divided into 122 Daily Lessons, and with review questions and answers. The
Sefer was reviewed by both Rabbi Aryeh Beer, Shlita, and Rabbi Shimon
Finkelman, Shlita. The time may be right for you to begin your next Chofetz
Chaim Daily Study with this Sefer, available in your Seforim stores!
B. Read
the daily portion out loud, instead of just with your eyes.
C. Spend
five-ten minutes to learn the daily portion with a family member or friend.
A Chavrusa always helps sharpen the study, and gives chizuk to its
members.
D. Even if
you cannot learn with a Chavrusa, make it a point to talk to someone about
the day’s study.
E. Keep the
Sefer you are learning on your desk or table at home as a daily reminder for
Shemiras HaLashon.
F. Pass
on the following information to as many people as you can, and keep it on
hand to continuously pass on: To order Shemiras Halashon tapes, books,
learning programs and the Chofetz Chaim Heritage Foundation’s free catalog
and for further information on free Shiurim on Shemiras HaLashon, call
845-352-3505.
For the Shemiras HaLashon Shailah Hotline (expert Poskim in Shemiras
HaLashon to anonymously answer your real-life Shailah before saying the
right or wrong thing), please call
718-951-3696,
between the hours of 9:00PM until 10:30PM (EST).
G. Observe a
one or two hour Machsom L’fi daily. For further information on a Machsom
L’fi, please call
845-352-3505.
H. Recite
the complete Tefillah of the Chofetz Chaim on Shemiras HaLashon daily
available at
http://tinyurl.com/78fcytc
The Chofetz Chaim himself writes at the end of the Sefer Chovos
HaShemira that one should recite this Tefillah in the morning after
davening, or at any other time that he is able. There is, of course, a
shortened version of this Tefillah--but recitation of the extended version
may demonstrate a re-dedication on your part for the new cycle.
I. .
Many high schools and elementary schools now have programs through the
Chofetz Chaim Heritage Foundation in Shemiras HaLashon. Make it a point to
ask your child or another child what they learned to be mechazek
them.
J. Check
yourself at the end of each day before retiring--and determine whether you
have stopped yourself from speaking or listening to Lashon Hora or Rechilus
at least one time during the day.
-------------------------------------------
SHALOM BAYIS AT ITS BEST!
At a Hakhel Yarchei Kallah, Rabbi Maimon Elbaz, Shlita, presented a powerful
PowerPoint presentation on Shalom Bayis. We highly urge all Shuls and groups
to ask Rabbi Elbaz to present this Shiur to them--he may be contacted at
nycmohel@gmail.com. We
provide below just a few highlights of the very moving presentation:
A. A
Rav took his daughter out to eat in a restaurant the night before her
Chasunah: “Why are you doing this, Totty?” she asked. He responded: “For one
reason--I want you to see how the waitress serves and smiles, is pleasant
and cooperative--no matter how her day has been. Your job is much more
important than hers--and I want you to always be reminded of her pleasant
disposition at all times!”
B. One
should try to keep two diaries--one of the chassodim, the kindnesses that
his spouse performs on his behalf [and perhaps on behalf of others], and a
second diary which lists what his spouse really likes or loves--so that he
can provide a much appreciated present or surprise from time-to-time.
C.
Rabbi Frand teaches that before a teacher enters a classroom, he should
recognize how significant his words will be by remembering the teaching of
Shlomo HaMelech in Mishlei: “HaMaves V’HaChaim B’Yad HaLashon--what I
say will make the difference between death and life.” Rabbi Frand’s teaching
can be applied before one enters his home--even after a difficult day. By
one’s words and actions, one can literally change the temperature of the
home.
D. To
paraphrase a well-known instruction: “Do not ask what your spouse can do for
you…ask what you can do for your spouse!”
E. An
important acronym that one can always apply is AAA--Attention, Affection and
Appreciation. Hakhel Note: There is a related phrase: Give, Forgive and
Give-In.
F.
Shlomo HaMelech (Mishlei 31:12) teaches: “Gemalasu Tov V’Lo Ra’ah--she
responds to him with good and not bad.” Even if he has not acted properly
towards her..she is still Gemalasu Tov!
G. A
couple married for 65 years was asked how they were able to stay together
for so long. They responded: “We were born in a time that if something was
broken we would fix it--not throw it away!”
H.
According to police reports…no husband was ever shot when doing the dishes!
I. The
Midrash teaches that Aharon HaKohen had 80,000 boys named after him by the
couples whose Shalom Bayis he had helped. If Aharon made peace for 80,000
couples, then we can certainly begin…helping ourselves and others.
J. A
Rav was asked how long a Chosson is Domeh L’Melech for. He responded
that it is for as long as he treats his wife as a queen!
Hakhel
Note: Please review--and apply daily in all interpersonal relationships!
=============================
9 Shevat
TESHUVAH MOMENT:
The
Mesilas Yesharim (Chapter 17) writes that in order to have true Kavannah in
a Mitzvah, one should first contemplate: “Mah Hu Holeich La’asos Velifnei
Mi Hu Holeich La’asos—what one is about to do and before Whom he is
going to do it”.
Hakhel
Note: What beautiful and enormous guidance and advice!
----------------------------------------------------------
REMINDER--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/TuBShevatUSA5779.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).
---------------------------------------------------------
NOT
HERE!
We
learned that there were 117 recorded earthquakes in 2018 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!
----------------------------------------------------------
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!
------------------------------------------------------
PICTURE THE SCENE!:
You have two phones ringing, two pieces of mail to open, two people standing
directly in front of you at the moment--with one you can do a Mitzvah, and
with the other you can earn some money or turn a profit. What do you do,
which do you choose--after all, both are quite important! Happily, Shlomo
Hamelech (the wisest of all men) has resolved your dilemma for you--”Chacham
Lev Yikach Mitzvos, the wise of heart chooses the Mitzvos” (Mishlei10:8).
We know, of course, that this teaching is precisely what Moshe Rabbeinu
followed when the Bnei Yisrael were busy with the booty of Mitzrayim--and he
was busy with the Atzmos Yosef. The Rambam in Hilchos Teshuva writes that
we can all be like Moshe Rabbeinu--here, where we are likewise
following the advice of Shlomo HaMelech--is a great place to start. If you
need any additional incentive to ‘choose’ the Mitzvah--think about who among
the descendants of the Bnai Yisrael still has some of their ancestors’
Egyptian booty in his possession--and where the Atzmos Yosef are
today--ready and poised in Shechem to greet us at Techiyas Hameisim. The
difference is eternity!
------------------------------------------------------------
MORE THAN OF HISTORICAL IMPORTANCE!
We cannot underestimate and overemphasize the importance of Tefillah to our
Geulah. The Pesukim in Shemos (2:23-25) had previously taught us that
Hashem listened to our groans and cries, and ‘remembered’ His bris with
us. Then, again, in this week’s Parasha before Kriyas Yam Suf, we cry out
to Hashem again (Shemos 14: 10). Rashi explains that the Bnei Yisrael knew
that this is what Avrohom, Yitzchok, and Yaakov did and would do --daven in
time of need--and that they must follow suit. The Targum Onklelus and Targum
Yonasan Ben Uziel (Shemos 14:15) explain that Hashem once again heard
and accepted their cries at the Yam Suf, and told Moshe Rabbeinu that they
could now travel and would be saved. How obvious need it be that what we
have to do to bring about our Geulah is to cry out to Hashem as well? If
Bnei Yisrael would have been complacent in Mitzrayim, or at the Yam Suf, it
is not likely that we would be here today. We too, must grab onto what
Avrohom, Yitzchok, and Yaakov did--and what our forefathers who needed the
Geulah so badly did as well. The Torah is not c’v a history book
recording the history of what happened to our forefathers in Mitzrayim 3,300
years ago. That can be left to the hieroglyphics and historians. Rather,
the Torah is telling us what we must do. Practical Suggestion One: In
Elokai Netzor of each and every Tefillah ask Hashem for the Geulah, so that
the Shechinah comes back to the Beis HaMikdash, and all of K’lal Yisrael can
reach its epitome in Avodas Hashem, and our ultimate fulfillment in
life--individually and collectively. Practical Suggestion Two: Many
Shuls, especially with Minyanim which daven quickly, allow only four minutes
or so for Shemone Esrei. Ask the Rav or the Gabbai if they can allow an
additional minute or two to Shemone Esrei before Chazaras HaShatz, in order
to increase the awareness of Chashivus HaTefillah, or ask that some other
needed Tefillah takanah in the Shul be instituted. ”VaYishmah Elokim Es
Na’akasam VaYizkor Elokim Es Briso (Shemos 2:24)--and Hashem heard their
outcry and He remembered His covenant”--may it be fulfilled in its
entirety--in our day. It is up to us!
----------------------------------------------------------
WE PROVIDE THE FOLLOWING NOTES IN HALACHA RELATING TO THE PORTION OF
DAVENING AFTER SHEMONE ESREI:
A. On Monday or Thursday, if one is still in the middle of Tachanun and the
Tzibbur is up to reciting Berich Shemei on taking out the Torah, the
Yesod V’Shoresh HaAvodah (5:8), writes that one should stop reciting
Tachanun and say Berich Shemei together with the Tzibbur (Dirshu
Edition of Mishna Berurah, Siman 134, seif katan 12, note 12)--because the
recitation of Berich Shemei is an Inyan Gadol!
B. If one is outside the Shul for any reason when the Sefer Torah is being
taken out or being returned, it is a Mitzvah to enter into the Shul to
participate, based upon “BeRov Am Hadras Melech” (ibid., seif katan
10).
C. When the Torah is being lifted to show it to the people, the Shulchan
Aruch rules that that it is a Mitzvah to look at the words, to bow, and to
say VeZos HaTorah (Siman 134:2). The Mishna Berurah (ibid., seif
katan 11) adds that it is good for one to see the letters to the extent that
he can read them, for the Mekubalim write that through this an Ohr Gadol
will be brought upon the person (ibid., seif katan 11).
D. When leaving the Shul after davening, one should bow and recite the
Pasuk “Hashem Nicheini VeTzidkasecha Lema’an Shorerai Haishar Lefanai
Darkecha--Hashem guide me in Your Righteousness because of my watchful
enemies; make Your Ways straight before me” (Tehillim 5:9). This is
obviously a beautiful request for one to make before he heads out to face
the outside world. The Mishna Berurah adds that the reason we bow is
because the Kohanim when leaving the Bais HaMikdash after finishing their
Avodah would bow as they left (Tamid 6:1-3). We, too, are finishing the
Avodah in our Mikdash Me’at!
----------------------------------------------------------
NOTABLE TEACHINGS:
1. From the Sefer Orchos Tzaddikim: “Yeish Kapparah BeRov
Limud”--one seeking Kapparah should increase his study of Torah--the
more one studies--the more he can achieve Kapparah!
2. Rebbi Avrohom of Sochotchov, Z’tl, taught: “If those being pursued
would only know the good that their pursuers are doing for them--they would
turn and run after their pursuers in order to kiss the hems of their
garments!” (Source: MeiAfar Kumi, by Rabbi Ronen Shaharbany,
Shlita)
3. It is said that Ashkenazim place their Mezuzah on a slant in towards the
house to symbolize that although some opinions hold that the Mezuzah should
be placed vertically, there are others who hold that it should be placed
horizontally. Accordingly, the compromise is to place the Mezuzah in
between, on an angle. This then is the symbol of the home, compromise.
Hakhel Note: We add that even though the result appears to be crooked to
both sides--both sides should recognize it as the correct result!
4. Adapted in the name of an Adam Gadol: “A word of Tefillah, is like a
cookie or cake which has been made with all of the right ingredients; the
proper pronunciation of that word is like the beautiful appearance that the
cookie or cake has which makes it all the more appealing; but it is the
Kavannah that goes into the word when reciting it--that is like the actual
tasting of the cookie. The cookie can have all the right ingredients, and
it can look very delicious--but without tasting it, it will simply sit on
the shelf!”
--------------------------------------------------
THE
FULL BRACHA:
Rabbi
Yisroel Reisman, Shlita, conveys the following great lesson in Birkas
HaMazon that he heard directly from the Skverer Rebbe, Shlita: The last of
all of the HaRachamans contains a Bracha, ‘HaRachaman Hu Yevorech Es...’ in
which one specifically identifies whom he is giving a Bracha to (his parent,
his wife, his children, his host, anyone at the table, etc.). The Skverer
Rebbe points out that the essence of this Bracha is sometimes missed by
people--for after specifically expressing to whom you are giving the Bracha,
it does not end there. Rather, the heart and core of the magnificent
Bracha is only then eloquently expressed. It is: “[May you be blessed]
KeMo Shenisbarchu Avoseinu…just as our forefathers Avrohom, Yitzchak, and
Yaakov were blessed in everything, from everything, with everything. So may
He bless us all together with a perfect blessing and let us say Amen!”
Many may not realize that the last HaRachaman continues until this
point--and miss having special Kavannah in expressing this great and
important Bracha to and on behalf of others. Let us spread the word about
this HaRachaman--so that we can spread Bracha amongst all of Klal Yisrael!
=============================
8 Shevat
YEHUDA!
Yehuda’s success in Chumash Bereishis, which brought the situation between
Yosef and his brothers to a close was Yehuda advising Yosef: “Ki Avdecha
Arav Es HaNa’ar-- that Yehuda had taken the responsibility for the safe
return of Binyomin.” The name Yehuda is the forerunner of the term Yehudim
or Jews, symbolizing that a Jew must take responsibility for our people--and
especially HaNa’ar--the young. The other day, we mentioned the great
opportunity being provided to us by Lev
L’Achim to also be part of
Arav Es HaNa’ar--by sponsoring the placement of a government school
student in Israel into a Torah school. The effect: changing the life
of the child and in many instances his or her family forever, and of course
the lives of all future generations. The sponsorships is only $45.00 per
month ($1.50 per day). It is called the Neshama
Rishum program. Don’t miss the opportunity! Please call
718-258-7760, or donate online at
www.duvys.com/simple/levlachim
--------------------------------------------
TESHUVAH MOMENT:
When someone asks: “Can
you do me a favor?’, rather than immediately reacting by thinking “Oh, oh
what will it be?”, or having some other immediate hesitation, immediately
react with “This is real opportunity!” or “With this request, I am being
given the opportunity to earn interest on a million dollars for a hundred
dollar investment!” or simply “Thank you Hashem for this!”.
------------------------------------------------------
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 Ki
Seitzei (Devarim 23:15), he concludes, provides the revealing answer for
us. The Pasuk states “VeLo Yirah Becha Ervas Davar VeShav Meiacharecha…so
that He will not see a shameful thing among you and go away from behind
you.” What Hashem shuns, the reason He would (temporarily) not serve as
our Shomer Chinam --is Ervas Davar--inappropriate breaches in the
area of Tzniyus. He therefore appealed to everyone--men and women alike--to
improve and increase their level of modesty both inside and outside the
home. Hakhel Note: As we look around us--at the lions and wolves which seem
to abound--some more friendly and some less--let us raise our levels of
Tzniyus--of appropriate dress, demeanor and behavior-and ask Hashem to
please, please watch over us as the Shomer Yisrael!
----------------------------------------------------------
A FEW FINAL POINTS AND POINTERS ON LAST WEEK’S PARASHA:
A.
Chazal (Brachos 4A) teach that Moshe Rabbeinu had to say that Makkas
Bechoros would begin “KaChatzos HaLayla--at about midnight”,
because although Hashem knew when midnight precisely was and would truly
begin the Makkah at the point of midnight, the Mitzriyim did not exactly
know. As a result, the Mitzriyim would accuse Moshe Rabbeinu of being a
bad’ai--a trickster or joker--for in their minds it would be 11:58PM or
12:03AM when the Makkah began. The question is obvious--is this all the
Mitzriyim would have on their minds at this most dire moment in their
history--that the Makkah began a few minutes early or a few minutes late?!
We suggest that there is a great lesson here. The Navi teaches us that
those who will be left at the end of days in our final Geulah will be the
ones who did not act deceitfully and did not speak dishonestly. This then
is the litmus test to determine whether it is a time of Geulah or not, and
whether it is the generation and the people that will be redeemed. If Moshe
was found to be speaking even a tad inaccurately, then the Mitzriyim would
have a ray of ‘hope’ that the time of Geulah had not yet come. Moshe
Rabbeinu wanted to be sure to dispel this notion--so that the time of
Geulah--and the air of Geulah--was clear to all. Let us take this lesson
personally and to heart. We can do so by being true, accurate and
correct with our statements, with our writings, and with our dealings.
When the Geulah comes, the nations of the world will be able to point to us
and say--”Yes, this nation displayed the signs of the Geulah--their word was
their bond, their honesty was impeccable, and their integrity was stellar.
We knew it--they were the generation of the Geulah!” Hakhel Note: This is
the job, this is the role, of each and every one of us--if we want to be a
part of the generation of Geulah!
B.
The Torah teaches that Bnei Yisrael took out their remaining Matzah and
Marror on their shoulders as they left Egypt (Shemos 12:34). Rashi (ibid.)
explains that rather than let the animals carry out their precious Mitzvos--the
Bnei Yisrael beautifully displayed their Chibuv HaMitzvos--their true
appreciation and love for the Mitzvos by carrying out the Matzah and Marror
by themselves. There is much to learn here. We should consider and
reconsider how we treat and ‘handle’ our Mitzvos. As we have noted in the
past--how do we carry our Tallis and Tefillin--swinging in our arms below
our waist, or perhaps hanging on a shoulder strap as it bangs against our
hip? Do we leave such precious Mitzvos unattended in a shelf in shul day
after day, in the back seat of a car as we go shopping or on errands? How
do we make a bracha--with an open garbage bag close by and with different
kinds of refuse on the table? How do we treat our Seforim, our Siddurim,
and our Zemiros books--are they scattered about, and not neatly placed
away? A good part of the Mitzvah is an awareness that it reflects one’s
relationship with Hashem--and of its inherent infinite and eternal value.
When handling a Mitzvah, when performing a Mitzvah--we should recognize that
while precious gems may be taken out and even viewed only at certain
times--we are privileged with so many hundreds of precious gems--available
to us not only daily--but every minute of the day! By showing our great
honor, care and concern for each and every Mitzvah--we demonstrate our true
Chibuv HaMitzvos--our understanding of how precious they really are .
Ashreinu Mah Tov Chelkeinu--every minute of our lives--let us
demonstrate it through our Mitzvah performance!
C.
The Pasuk (Shemos 12:17) teaches: “U’Shemartem Es HaMatzos--and you
shall make sure that the Matzos do not become Chometz.” Chazal teach that
from here we also derive “U’Shemartem Es HaMitzvos”--we must
carefully watch the Mitzvos and make sure that we promptly perform any
Mitzvah that comes our way, not allowing for any delay, and not letting the
opportunity to somehow slip away. As we have noted in the past, HaRav Chaim
Kanievsky, Shlita, brings from the Chazon Ish that “Segulah Shelo
Lishkoach La’asoso MiYad--a Segulah to not forgetting is to do so
immediately.” For those who look for Segulos, we have the instruction of
the Chazon Ish!
Hakhel
Note: HaRav Kanievsky importantly adds the following teaching: The
Shulchan Aruch (Yoreh Deiah 232:12) brings that if one made a Neder to do
something within a year and did not do so immediately because he felt he had
time to do it--and did not end up fulfilling his neder, the Sefer HaAguda
writes that it is not considered an ones (as one who acted
inadvertently)--but a poshei’ah (as one who acted negligently or
wantonly)! We can perhaps take this exercise at least once a day by deciding
to do the Mitzvah, make the Bracha Acharonah, study Torah--not later, not in
a few minutes, not after one does ‘just one more thing’--but now!
We can live and relive U’Shemartem Es HaMitzvos--each and every day!
----------------------------------------------------------
TIMES OF GEULAH!
As we move further in our Geulah, actually exiting Mitzrayim proper in this
week’s Parasha, it behooves us to recognize the times and pay special
attention to Yetzias Mitzrayim in our tefillos as well. Where do we refer to
Yetzias Mitzrayim in Pesukei Dezimra even before VeCharos Imo HaBris?
(Hint--In Hodu). Why do we refer to Yetzias Mitzrayim both in Kriyas Shema
and in Ezras Avoseinu? (Hint: See Shulchan Aruch, Orach Chaim 70; Mishne
Berurah seif katan 2). What is the result of Yetzias Mitzrayim? (Hint: What
do the last three Pesukim of Pesukei Dezimra immediately before Yishtabach
and after the Shiras HaYam refer to?). These are times of Geulah--we should
show our sincerity and dedication, our yearning, our longing and desire to
not only to be a part of it --but for it to be a part of us!
----------------------------------------------------------
SPREAD
THE JOY:
Chazal (Arachin 15A) teach that the outstanding event of Kriyas Yam Suf did
have two sorry aspects to it--as two of the ten Nisyonos that Bnei Yisrael
tested Hashem with occurred at the Yam Suf--one as the Bnei Yisrael went
in--and one as they went out. As they went in, some uttered “HaMabli…”
and as they came out they muttered--just as we are leaving the sea, so too,
are the Mitzriyim leaving at another point. There is a great lesson to be
learned here. At moments of happiness, of satisfaction, of success, of
victory--we should not let the Yetzer Hara turn the situation around or
find reasons to mar, shter, or twist the event into something other
than it truly is. An experienced Tzedaka collector advised us that he
cannot understand how, when he approaches the father of a chosson or the
father of a Kallah at a Chasunah (or after) for a donation--they usually
give him one, but it is typically with a scorn and feeling that the
collector is ‘interfering’ with their Simcha. He asked: “Why don’t they
smile at me, and be happy to share their joy with others in a truly
meaningful way?” As we noted earlier, Shlomo HaMelech, the wisest of all
men, teaches “BeYom Tova Heyeh V’Tov” (Koheles 7:14). We all have
our own personal wonderful events like Kriyas Yam Suf--let us keep the
Yetzer Hara out in any and all respects! Rather than complaining, and
rather than being self-focused...let us be sure to share and spread our joy
with and to others!
=============
5
Shevat
TESHVUAH MOMENT:
At the outset of his Siddur, HaRav Yaakov Tzvi Emden, Z’tl (the “Ya’avetz”),
brings a powerful and concise Tefillah from the Zohar Chodosh to battle
Ka’as (anger) throughout the day. Of course, seforim and books have been
written on means and methods to control this terrible Middah (including the
great work “Anger”, by Rabbi Zelig Pliskin, Shlita). The Ramban brings in
the Igeres HaRamban that “Kol HaKoes, Kol Minei Gehinnom Sholtim Bo--anyone
who angers, subjects himself to ‘all kinds of Gehinnom’. Why to ‘all kinds’
of Gehinnom’--why is anger deemed so deleterious?? The Ba’alei Mussar
explain that from this one bad Middah, one is catapulted into sins of all
kinds --ranging from Ona’as Devorim to murder, and from Chillul Shabbos to
Chillul Hashem. A primary tool in combating Anger is tefillah, because by
praying to Hashem, you show that you care enough about it to ask Hashem for
assistance in helping you prevent it. Accordingly, we are providing by the
attached link http://www.hakhel.info/archivesPublicService/TefillahKaas.pdf
this short tefillah brought by HaRav Emden to be recited at the beginning of
the day. As you will see from the link, the Sefer
Techinos U’Bakahshos (from which the typeset has been excerpted)
writes that the Chidah states that this Tefillah is a Segulah Nifla’ah--a
wonderous Segula--to be saved from anger[ we have not independently verified
this statement as to the Chidah’s words--but even the claim is highly
significant]. May the tefillah’s recitation at the outset of the day
provide a source of Siyata DeShemaya, of calmness and serenity, of shalom
bayis and shalom bachutz...until the next morning!
------------------------------------------------------
ETERNITY I!
In Avos D’Rebbi Nosson Chazal teach that if one has friends some of
whom praise him and some of whom provide constructive criticism to him--he
should gravitate towards those who provide words of correction and gravitate
away from those who praise: “For those guide you to be a better person
rather than praise and flatter you are the ones who will bring you to
eternity!”
---------------------------------------------------------
ETERNITY II!
The Sefer Loving Kindness points out that a person would walk at
least a short distance and make the effort to get a ‘free gift’ (such as
from a store that is opening). Whatever it may be--it is still free! All
the more so, then, should one walk that distance or make that effort to
perform a Chesed for another--for here the free Chesed results in eternal
reward. We note that by eternal reward, we mean not only that the person
obtains reward forever and ever--but that the person himself is on an
improved and higher plane for eternity as well!
---------------------------------------------------------
SHOVAVIM PROGRESS:
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, then write it down then and there after 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!
Hakhel Note:
This 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 read them over on Shabbos, or
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!!
---------------------------------------------------
THE
BEGINNING OF OUR FREE WILL!
In
this week’s Parasha we find the first Mitzvah given to Bnei Yisrael as a
people--HaChodesh HaZeh Lachem Rosh Chadashim--this month is for you
a first month. The Sforno beautifully explains that it is a first because
beginning with this month, our months are now ours, to do as we would
like--without being subject to servitude to another. Because our
time is now ours--Nissan became the month in which our free will
began. What a wonderful teaching--we are to cherish the time that our free
will--our ability to choose the right path-began! Our Avodah from
then on was and continues to be--U’Bacharta BaChaim--choosing
the path of life!
----------------------------------------------------------------
A WISE INVESTMENT:
The following is excerpted from A Story from Rav Pam by Rabbi Sholom
Smith, Shlita, a wonderful collection of personal and historical anecdotes
from Harav Avraham Pam, Z’tl:
A story is told about the
Malbim,
the great Torah commentator,
who served as Rav in more than a dozen Jewish communities, where he was well
known as a defender and protector of the poor and unfortunate.
One day,
when he was Rav in Mohilev, an almanah came knocking on his door.
“Rebbi!” she cried,
“I have nothing to feed my children.
Please help me!” The Malbim asked, “Do you have any particular skills that
you can use to earn some parnassa?”
“Yes, I do,”
she replied, “I can make delicious latkes.”
“That’s wonderful.
Why don’t you go into business making and selling the latkes?”
he asked. “Oy,
Rebbi,” the woman cried,
“I don’t have any money to buy the ingredients to make the latkes.” The
Malbim thought for a moment and then said,
“Don’t
worry. Let’s
be partners. I’ll
give you money to buy the ingredients and you make the latkes,
and Hashem will give His bracha to our gesheft (enterprise).” With that, he
took out a hundred ruble note from his drawer and handed it to the woman.
“A
hundred rubles?”
the woman gasped in disbelief,
“How
can I hope to ever
repay so much money?”
She then burst into tears.
“Don’t
worry
and don’t
cry!”
said the Malbim.
“I
don’t
want to be a partner
with
someone who cries.
Take the money
and have bitachon
that Hashem will help.”
The woman took the money and left.
With time,
she
became
a
successful
latke
maker and made enough to support her children,
who took care of the
“books”
of the business. A few months
went
by and the woman came back to her
“partner,”
the Malbim,
with
a ledger of her expenses
and profits.
The Malbim carefully
reviewed them and was satisfied
that the latke business
was
being run properly.
The woman then took out a hundred
ruble note and offered to repay the Malbim’s
original investment.
“No,
no,”
said
the Malbim.
“It’s
an
old
business
rule that if
a
gesheft
is running
well
you
leave
your
investment
in it so that it can go further and make more profits.
Keep making those
delicious
latkes!”
------------------------------------------------------
THE EZRAS AVOSEINU ORGANIZATION:
It has been quite some time since we first introduced the Ezras Avoseinu
Organization to our readers. Accordingly, we reintroduce you to this
most noteworthy and important group with the following note:
Perhaps one of the most downtrodden Tefillos is the bracha in the
morning after Shema and before Shemone Esrei. Apparently, because Shema
takes a little longer, as does Shemone Esrei, less time may be
allotted to this brocha. Yet, as the Mishna Berurah (Orach Chayim 70; seif
katan 2) points out, the paragraph of Ezras Avoseinu contains a
Mitzvas Aseh D’oraysa of remembering Yetziyas Mitzrayim. Moreover, in
this short Tefillah we have the precious words “U’Mibaladecha Ain Lanu
Melech Goel U’Moshiah--and besides You we have no other King,
Redeemer, or Source of salvation.”--which very phrase is one of the
highlights of Nishmas on Shabbos! Indeed, some especially have the custom
of reciting the phrase of U’Mibaladecha out loud and with
special Kavannah--so that they enter Shemone Esrei in the proper frame of
mind. In all events, you can take the lead in
your shul to make that timespan between Emes V’Yatziv and Tehillos
L’kel Elyon just a bit longer in order to say and mean the precious
words of this bracha. This is your chance to be a leader of the Ezras
Avoseinu Organization! Note: If you are more of a nighttime person,
you can try to do the same with the grand brocha of Hashkiveinu. Look at the
words—V’Hogen Ba’adeinu V’Hoseir Mei’oleinu…--and shield us and
remove from us enemies, disease, violent…Imagine the power of this tefilla
if tens of thousands reignited it with just a little more meaning and
feeling. As the Gemara (Rosh Hashana 18A) teaches, according to the level of
Kavannah in tefilla is it accepted. Additional Note: The sefer
Shaarei Orah (pp 51-53) writes that there are three times a person will
daven (aside from the regularly-scheduled Tefillos): 1) In a time of trouble
r’l, 2) In order to thank Hashem for specific benefits he has been
given (as the Pasuk (Koheles 7:14) says, B’Yom Tova Heyeh B’Tov), 3)
Prior to a tzara (V’Hogen Ba’adeinu; please prevent me from
getting sick…) We leave it to you to choose your time and place!
=============================
4 Shevat
TESHVUAH MOMENT:
At the outset of his Siddur, HaRav Yaakov Tzvi Emden, Z’tl (the “Ya’avetz”),
brings a powerful and concise Tefillah from the Zohar Chodosh to battle
Ka’as (anger) throughout the day. Of course, seforim and books have been
written on means and methods to control this terrible Middah (including the
great work “Anger”, by Rabbi Zelig Pliskin, Shlita). The Ramban brings in
the Igeres HaRamban that “Kol HaKoes, Kol Minei Gehinnom Sholtim Bo--anyone
who angers, subjects himself to ‘all kinds of Gehinnom’. Why to ‘all kinds’
of Gehinnom’--why is anger deemed so deleterious?? The Ba’alei Mussar
explain that from this one bad Middah, one is catapulted into sins of all
kinds --ranging from Ona’as Devorim to murder, and from Chillul Shabbos to
Chillul Hashem. A primary tool in combating Anger is tefillah, because by
praying to Hashem, you show that you care enough about it to ask Hashem for
assistance in helping you prevent it. Accordingly, we are providing by the
attached link http://www.hakhel.info/archivesPublicService/TefillahKaas.pdf
this short tefillah brought by HaRav Emden to be recited at the beginning of
the day. As you will see from the link, the Sefer
Techinos U’Bakahshos (from which the typeset has been excerpted)
writes that the Chidah states that this Tefillah is a Segulah Nifla’ah--a
wonderous Segula--to be saved from anger[ we have not independently verified
this statement as to the Chidah’s words--but even the claim is highly
significant]. May the tefillah’s recitation at the outset of the day
provide a source of Siyata DeShemaya, of calmness and serenity, of shalom
bayis and shalom bachutz...until the next morning!
------------------------------------------------------
ETERNITY I!
In Avos D’Rebbi Nosson Chazal teach that if one has friends some of
whom praise him and some of whom provide constructive criticism to him--he
should gravitate towards those who provide words of correction and gravitate
away from those who praise: “For those guide you to be a better person
rather than praise and flatter you are the ones who will bring you to
eternity!”
---------------------------------------------------------
ETERNITY II!
The Sefer Loving Kindness points out that a person would walk at
least a short distance and make the effort to get a ‘free gift’ (such as
from a store that is opening). Whatever it may be--it is still free! All
the more so, then, should one walk that distance or make that effort to
perform a Chesed for another--for here the free Chesed results in eternal
reward. We note that by eternal reward, we mean not only that the person
obtains reward forever and ever--but that the person himself is on an
improved and higher plane for eternity as well!
---------------------------------------------------------
SHOVAVIM PROGRESS:
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, then write it down then and there after 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!
Hakhel Note:
This 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 read them over on Shabbos, or
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!!
---------------------------------------------------
THE
BEGINNING OF OUR FREE WILL!
In
this week’s Parasha we find the first Mitzvah given to Bnei Yisrael as a
people--HaChodesh HaZeh Lachem Rosh Chadashim--this month is for you
a first month. The Sforno beautifully explains that it is a first because
beginning with this month, our months are now ours, to do as we would
like--without being subject to servitude to another. Because our
time is now ours--Nissan became the month in which our free will
began. What a wonderful teaching--we are to cherish the time that our free
will--our ability to choose the right path-began! Our Avodah from
then on was and continues to be--U’Bacharta BaChaim--choosing
the path of life!
----------------------------------------------------------------
A WISE INVESTMENT:
The following is excerpted from A Story from Rav Pam by Rabbi Sholom
Smith, Shlita, a wonderful collection of personal and historical anecdotes
from Harav Avraham Pam, Z’tl:
A story is told about the
Malbim,
the great Torah commentator,
who served as Rav in more than a dozen Jewish communities, where he was well
known as a defender and protector of the poor and unfortunate.
One day,
when he was Rav in Mohilev, an almanah came knocking on his door.
“Rebbi!” she cried,
“I have nothing to feed my children.
Please help me!” The Malbim asked, “Do you have any particular skills that
you can use to earn some parnassa?”
“Yes, I do,”
she replied, “I can make delicious latkes.”
“That’s wonderful.
Why don’t you go into business making and selling the latkes?”
he asked. “Oy,
Rebbi,” the woman cried,
“I don’t have any money to buy the ingredients to make the latkes.” The
Malbim thought for a moment and then said,
“Don’t
worry. Let’s
be partners. I’ll
give you money to buy the ingredients and you make the latkes,
and Hashem will give His bracha to our gesheft (enterprise).” With that, he
took out a hundred ruble note from his drawer and handed it to the woman.
“A
hundred rubles?”
the woman gasped in disbelief,
“How
can I hope to ever
repay so much money?”
She then burst into tears.
“Don’t
worry
and don’t
cry!”
said the Malbim.
“I
don’t
want to be a partner
with
someone who cries.
Take the money
and have bitachon
that Hashem will help.”
The woman took the money and left.
With time,
she
became
a
successful
latke
maker and made enough to support her children,
who took care of the
“books”
of the business. A few months
went
by and the woman came back to her
“partner,”
the Malbim,
with
a ledger of her expenses
and profits.
The Malbim carefully
reviewed them and was satisfied
that the latke business
was
being run properly.
The woman then took out a hundred
ruble note and offered to repay the Malbim’s
original investment.
“No,
no,”
said
the Malbim.
“It’s
an
old
business
rule that if
a
gesheft
is running
well
you
leave
your
investment
in it so that it can go further and make more profits.
Keep making those
delicious
latkes!”
------------------------------------------------------
THE EZRAS AVOSEINU ORGANIZATION:
It has been quite some time since we first introduced the Ezras Avoseinu
Organization to our readers. Accordingly, we reintroduce you to this
most noteworthy and important group with the following note:
Perhaps one of the most downtrodden Tefillos is the bracha in the
morning after Shema and before Shemone Esrei. Apparently, because Shema
takes a little longer, as does Shemone Esrei, less time may be
allotted to this brocha. Yet, as the Mishna Berurah (Orach Chayim 70; seif
katan 2) points out, the paragraph of Ezras Avoseinu contains a
Mitzvas Aseh D’oraysa of remembering Yetziyas Mitzrayim. Moreover, in
this short Tefillah we have the precious words “U’Mibaladecha Ain Lanu
Melech Goel U’Moshiah--and besides You we have no other King,
Redeemer, or Source of salvation.”--which very phrase is one of the
highlights of Nishmas on Shabbos! Indeed, some especially have the custom
of reciting the phrase of U’Mibaladecha out loud and with
special Kavannah--so that they enter Shemone Esrei in the proper frame of
mind. In all events, you can take the lead in
your shul to make that timespan between Emes V’Yatziv and Tehillos
L’kel Elyon just a bit longer in order to say and mean the precious
words of this bracha. This is your chance to be a leader of the Ezras
Avoseinu Organization! Note: If you are more of a nighttime person,
you can try to do the same with the grand brocha of Hashkiveinu. Look at the
words—V’Hogen Ba’adeinu V’Hoseir Mei’oleinu…--and shield us and
remove from us enemies, disease, violent…Imagine the power of this tefilla
if tens of thousands reignited it with just a little more meaning and
feeling. As the Gemara (Rosh Hashana 18A) teaches, according to the level of
Kavannah in tefilla is it accepted. Additional Note: The sefer
Shaarei Orah (pp 51-53) writes that there are three times a person will
daven (aside from the regularly-scheduled Tefillos): 1) In a time of trouble
r’l, 2) In order to thank Hashem for specific benefits he has been
given (as the Pasuk (Koheles 7:14) says, B’Yom Tova Heyeh B’Tov), 3)
Prior to a tzara (V’Hogen Ba’adeinu; please prevent me from
getting sick…) We leave it to you to choose your time and place!
=============================
3 Shevat
CONCLUDING RASHI THOUGHTS ON PARASHAS VA’EIRA:
A.
Rashi (Shemos 7:13) writes that it is the Middah of HaKadosh Baruch Hu
to bring punishment to the nations in order for K’lal Yisrael to react. (see
Tzefanya 3:6,7) Hakhel Note: Let us look at what is going on in the world
around us--and react! Let us not be complacent and think that this is just
the way of the world!
B.
Although Paroh told Moshe Rabbeinu that he wanted the frogs to be removed
the next day as a test to him, Rashi (Shemos 8:8) writes that Moshe
immediately went out to daven to Hashem that the tzefardeia be
removed the next day. There is a tremendous lesson here. We should never
wait to daven--if there is a need, albeit for the future, one should talk to
the Source immediately!
C.
Several times in the Parasha the term Vaye’etar is used to describe
Moshe Rabbeinu’s Tefillah. Rashi writes that the term Vaye’etar means
that Moshe strengthened himself and engaged in Ribui Tefillah. The
lesson to us is clear--if Moshe girded himself and davened qualitatively and
quantitatively for the wicked Mitzriyim--all the more so how we have to
daven for our brethren the world over--and for ourselves. What a significant
part of the day it is for us--today, can we attempt Vaye’etar!
------------------------------------------------------
TESHUVAH MOMENT:
HaRav
Mattisyahu Salomon, Shlita, teaches that when HaRav Yeruchem Levovitz, Z’tl,
put into order for publication the teachings of the Alter of Kelm, Z’tl, he
organized the first ma’amarim on the topic of Noseh B’Ohl Im
Chaveiro. Am I happy to do a favor, or do I take a step back when asked
to do so? Do I feel the happiness of another Simcha, and the pain of
another’s illness albeit temporary? Do I put sincere effort in trying to
find somebody a shidduch or a job? Do I take the initiative in helping
another without being asked? The phrase Noseih B’Ohl Im literally
means that one is carrying a yoke together with—and not at a distance
from—one’s friend. At the end of each day, one should recall at least one or
two times a day when he really was Noseih B’Ohl Im Chaveiro.
------------------------------------------------------
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!
----------------------------------------------------------
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 Kedusha into our
bodies and souls--every time that we ...eat!
---------------------------------------------------------
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
----------------------------------------------
PEACE!
The last Pasuk of Tehillim Chapter 29 reads: “Hashem Oz LeAmo
Yitein Hashem Yivareich Es Amo VaShalom…Hashem will give strength to His
people, Hashem will bless His people with peace.” In Growth Through
Tehillim, Rabbi Zelig Pliskin, Shlita, brings the following outstanding
insights into the bracha peace--and how to bring it about:
The blessing of the Almighty is peace. Therefore, allow yourself to
experience joy every time you go out of your way or make a sacrifice, for
peace. The long-term benefits of peace are so numerous and all-encompassing
that it is considered the blessing of Hashem Himself to His people.
I had an opportunity to observe
a Rav who was an expert at making peace between people, in a situation that
seemed almost impossible to resolve. “What is your secret?” I asked him. “I
don’t have any secrets,” he replied. “But, I do have an approach, that can
be learned with practice. There are many ways to look at each situation.
When two people are involved in a quarrel--and a bitter one, at that--one
thing is certain: they are viewing the situation very differently. Each one
sees what is going on, but only from his own perspective. Each one thinks
that his position is correct and right. Each one thinks that the other’s
position is wrong. Each one feels justified for speaking the way he does,
and each one feels that the other person is making a mistake. The other one
is speaking rudely and disrespectfully. The other one is stubborn. The other
one is the cause of the fight.
My goal is to teach both
parties to see the situation from more than one perspective. Each one needs
to enter the mind of the other person, for a while. He does not need to
agree with the other one, but he does need to review what was said and done
from that person’s perspective. After that, he needs to see the situation
from the perspective of an outside observer. Each outside observer might
also look at it differently, so I have each one imagine an outside observer
who would agree with the other person, and an outside observer who would
agree with him.
Depending on with whom I’m
talking, I make suggestions as to the identities and approaches of various
role models. One favorite is looking at the situation from the perspective
of Rabbi Levi Yitzchak of Berditchev, who was famous for his love of people,
and his mastery of judging people favorably. How would he view this
situation? What would he say to each person? What would he suggest I say and
do?
At times, I will tell the
people involved to view the situation from the perspective of a professional
humorist. What would he find funny, ironic, comical, and ludicrous about the
way both people are speaking and acting? I am careful to be sensitive to the
hurt feelings and dignity of each person involved, but when the participants
themselves are open to this, they often acknowledge that the way they are
handling this challenge is a bit silly.
I often ask them to imagine
that they would be given a gigantic fortune of money, if they would make
peace. From this perspective, what would they be willing to say and do for
peace?
The ultimate point of view I
ask them to integrate is to see the situation from Hashem’s perspective.
Hashem is their loving Father. How would He want them to speak and act?
Hashem sees infinitely and eternally. How would they see what they were
saying and doing from the entire scheme of the universe and their own
purpose in life?”
Hakhel Note: Hashem allows us to share His blessing of peace by promoting
peace among others. The wonderful suggestions presented by this Rav to Rabbi
Pliskin can be implemented by anyone--with a little bit of concern and
thought, and a lot of true and sincere feeling!
=============================
2 Shevat
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?!
--------------------------------------------------------
“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-- 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!
------------------------------------------------------
ANI MA’AMIN:
At the recent Hakhel Yarchei Kallah, Rabbi Aryeh Zev Ginzberg, Shlita,
reminded everyone that the future Geulah will be based upon the Geulas
Mitzrayim, as the Pasuk teaches “KiMei Tzeisecha MeiEretz Mitzrayim Erenu
Niflaos”. Based upon this teaching, he continued, one could posit that
just as only 20% left Mitzrayim—those with true Emunah in Hashem who really
wanted to leave, so too, could our Geulah be limited to those with true
Emunah in Hashem who really want to leave. He suggested that one could
demonstrate his true Emunah by reciting the Ani Ma’amins daily with
sincerity, and by reiterating ‘Ain Ohd Milevado’ during the day.
---------------------------------------------------------
GETTING READY!
With Tu B’Shevat less than two weeks 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/TuBShevatUSA5779.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).
---------------------------------------------------------
TESHUVAH MOMENT:
The
G’ra in Sefer Even Sheleimah points out how vital it is to be
mochel another person—not only for that person’s sake, but for one’s
own. The G’ra teaches that if one is not mochel someone who wronged
him, that person might have to come back into the world in order to rectify
the wrong that he did to you. What that may mean, however, is that you too
may have to come back—simply so that he could rectify that wrong!
Hakhel
Note: We should be aware of the fact that the Mishna (Bava Kamma, 8:7)
teaches that we must learn from Avrohom Avinu himself not to be cruel, and
to grant Mechila when asked.
---------------------------------------------------------
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!
------------------------------------------------------
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
TESHUVAH MOMENT:
In a recent Emuna Daily, Rabbi David Ashear,
Shlita, brought an essential teaching of HaRav Chaim Kanievsky, Shlita, as
to the Modim that we recite three times daily in the Shemone Esrei: We begin
with the word “Modim”, and shortly thereafter continue “Nodeh Lecha”. Why
the repetition of “Nodeh Lecha” again after just mentioning “Modim”. The
answer is, as Meforshei Hasiddur point out, that Modim refers to
thanks for the past, while Nodeh Lecha is an affirmation that we know we
will thank You for what You do for us in the future. When reciting Modim, we
should have these two specific Kavannos in mind—for if we cannot adequately
express our thanks to Hashem, at least we should provide these simple and
sincere expressions for the past--and for the future!
----------------------------------------------
BRACHOS ALERT!
The
Shufra Crisp Rice Bar has the Hashgacha of both the OU and Hisachdus (CRC).
Next to the CRC label, the label reads in Hebrew that the bracha is Borei
P’ri Ha’adama. The OU does not concur with this, but rather holds that the
bracha on a crisp rice type of product is Borei Minei Mezonos. The Hisachdus,
however, holds that the bracha on crisp rice is Ha’adama. One should ask his
Rav what bracha rishona he should make on this product.
----------------------------------------------
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 and 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!
-------------------------------------------------------------------
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 your 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!
---------------------------------------------------------
MY RIGHT HAND!
Dovid HaMelech teaches us (Tehillim 16: 8) “Shivisi Hashem L’Negdi Somid Ki
Memini Bal 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 Bal 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!
----------------------------------------------
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)]
--------------------------------------------
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!
----------------------------------------------
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.
=============================
27 Teves
TESHUVAH MOMENT:
There is no other solution in our fight with
the Yetzer Hara other than to conduct a Cheshbon HaNefesh on a steady basis.
[Chofetz Chaim in Shem Olam, Chapter 11]
----------------------------------------------
ON THE YAHRZEIT OF HARAV SHAMSHON
(B’R REFOEL) HIRSCH, Z’TL:
Today 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 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” hare 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.
----------------------------------------------
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:
A. Many individually wrapped candies, lollipops, ices, and other Shabbos
Party type treats have lettering and/or designs just at the spots that you
would open them to take out the candy or treat. This constitutes an Issur
DeRabbanan of Mochek (Shulchan Aruch, Orach Chayim 340; Mishna Berurah, seif
katan 17). We note that this problem is true of ‘heimishe’ products as well,
as the manufacturers do not assume that you or your children will
necessarily be opening these items on Shabbos. Perhaps we should add to the
list of Erev Shabbos things to do-- checking packaging of this kind!
B. According to the Sefer HaShabbos BeTifarta by HaRav Avrohom Adas,
Shlita, reattaching a broomstick back to a broom either by screwing it back
in, or by pushing it with force back into place, constitutes an Issur
D’Oraysa of Boneh. He likewise rules that one may not return a belt buckle
to a belt on Shabbos.
C. Several important Borer points from the Sefer “Pnei Shabbos--Halachos
HaSchichos” by HaRav Yosef Glick, Shlita of Yerushalayim, which
provides the answers to many common Shabbos Shailos: (i) One may not pour
off the liquid from cholent unless he leaves some amount of liquid in the
cholent, or eats a little bit of the liquid that he poured off—so that he is
selecting the Ochel (that which he now wants) from the Pesoles (that which
he does not now want) for immediate use; (ii) When clearing the table, one
should make sure that the dirty plates are somewhat separated from the
plates with remaining food on them that he wants to put away, in order to
avoid the potential borer of separating plates mixed together -- removing
dirty plates from the table to discard their contents while removing plates
with food to store their contents. Likewise, there should be distance kept
on kitchen counters between the dirty plates and plates with items to be
discarded, and the remaining clean plates, or items to be stored, in order
to avoid borer issues of selecting Pesoles from Ochel—or even Ochel from
Pesoles for non-immediate use; (iii) One should not remove noodles from
chicken noodle soup simply because he does not want to eat them (and vice
versa, one may not pour out the chicken soup in order to eat the noodles
only), as this constitutes borer-- selecting the Pesoles from the Ochel;
(iv) One should not remove the frosting or cream layer from a cake, unless
he also removes some of the cake along with it, or leaves some of the cream
on the cake; (v) If one took a fruit out of a bowl to eat, and then did not
like the way it looked, HaRav Shlomo Zalmen Auerbach, Z’tl, writes that it
may be best to put it back into the same bowl and not somewhere else, so it
does not appear as borer; (vi) One is permitted to take the peel off fruits
and vegetables immediately prior to consumption--even if the outer layer is
inedible (such as a banana peel), because this is deemed to be its ‘derech
achila.’ If a peel is otherwise commonly eaten, such as an apple peel, there
is a Machlokes HaPoskim as to whether one can peel the apple for
non-immediate consumption. HaRav Moshe Feinstein, Z’tl, forbids it; (vii)
If a candy wrapper is stuck to the candy, one should only remove the candy
close to its consumption, as the wrapper would then be treated as the peel
of a fruit;(viii)If one has different flavors of soda in the pantry mixed up
together, and wants to select a few flavors to put into the refrigerator for
the Shabbos Seudah in a few hours, there is an issue of borer, as he is
selecting for non-immediate use. Accordingly, one should keep the same
flavors grouped together so that he is not selecting one flavor from
another, or, in the alternative, not be selective about the soda he is
taking but simply picking up two or three bottles of whatever may come to
his hand. Another alternative may be to immediately drink a little of the
soda one selects before putting it in the refrigerator, so that he is
selecting the soda for immediate use; (ix) One should avoid peeling corn off
the cob unless it is close to the meal (even then there may be a separate
issue of Dush--although one may eat corn directly from the cob; as an aside,
one should ask his Posek whether he should eat corn on the cob or whether
there is an issue of tola’im with respect to it); (x) There are
various opinions as to how close to the Seudah one is permitted to peel
vegetables, set the table, and perform other Ochel Mitoch Pesoles
activities. One should definitely not rely upon his own ‘common sense’ in
this area, which could involve several Issurei D’Oraysa within the
preparation of one Seudah. Instead, one should most definitely consult
with his Rav or Posek in any case of doubt. If one never has any issues
or doubts in this delicate area--than he is either being extra-specially
superbly careful-- or he should immediately commence the study or review of
the Halachos of borer, to help himself and others properly observe Shabbos
Kodesh!
--------------------------------------------------------
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!”
--------------------------------------------------------
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!
-------------------------------------------
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 SHMUEL BERENBAUM:
Shabbos, 28 Teves, is the eleventh 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!
=============================
26 Teves
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--------------------------------------
TESHUVAH MOMENT:
HaRav
Eliyahu Lopian, Z’tl, provides an outstanding teaching on this week’s
Parasha regarding the extra-ordinary miracles performed on our behalf in
Mitzrayim. Hashem performed these miracles in order to teach us that just as
Hashem breaks the rules of nature because of His love for us, so too, must
we break our own ‘rules’ of nature—negative Middos, improper ‘natural’
desires and attitudes--in order to demonstrate our love of Hashem! Let us do
it L’Sheim Shomayim!
--------------------------------------
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.
--------------------------------------------
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 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!”
--------------------------------------------
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 Sora was
90). The pain that Avrohom and Sara felt was so significant, Rabbi Mansour
explains, that it was able to replace and substitute for the pain of an
entire nation for the corresponding number of years. We must be sensitive
to and deeply understand the suffering of someone in the hospital, in bed,
or who has suffered any type of setback. Their pain can be the equivalent
of the pain of a nation. To the one suffering, he should be aware that
while no human may be able to fathom his sense of suffering--Hashem is
All-Knowing and All-Powerful--and that the pain he is going through may be
an important part of the final atonement of our nation. It is impossible
for us to know or fathom the complexities of a moment of a person’s, let
alone the world’s, existence, but we can understand that the world is under
His loving control, and that we only need to do what we are able. We can
begin by davening to Hashem for ourselves and for others carefully,
meaningfully--and effectively!
--------------------------------------------
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 their was a marked pause before the
word Shema was recited in order to incorporate the basic Kavanna to fulfill
the Mitzvos involved, and then each word of the first Pasuk, for instance,
was recited slowly-- imagine the outward impact on the tzibbur as a
whole--and the inner impact of Kabbalas Ohl Malchus Shomayim on the inner
recesses of each and every member’s soul. If you can be the one to help
your Tzibbur with a better Shema recitation (or other Mitzva which you feel
needs chizuk) --you will be helping yourself--and everyone else--make
it through the forest--successfully!
=============================
25 Teves
TESHUVAH MOMENT:
If one fulfills all Divine service aside from learning Mussar and working on
his Middos, he and all of the achievements of his intellect are held in
captivity.” [The Alter of Novordok, Z’tl, Madreigas Ha’adam, Ma’amar
Cheshbon HaTzedek, Chapter 10, as quoted in the Cheshbon HaNefesh 5779
Calendar].
----------------------------------------------------
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://tinyurl.com/z2hc8jn
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 email
weddings@yadeliezer.org
----------------------------------------------------
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!
-------------------------------------------
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!
-----------------------------------------------------------------
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 nor after they eat--and what a privileged position we are in by
recognizing and expressing our true appreciation to the Source of Everything
in this World! Additional Note: The Pasuk in 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!
-------------------------------------------
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.
---------------------------------------------
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 because 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 head] (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 special 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.
=============================
24 Teves
TESHUVAH MOMENT:
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. 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. 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.”
----------------------------------------------------
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: 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 corner 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….
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