Hakhel Email Community Awareness Bulletin
JANUARY 2020 DAILY EMAIL ARCHIVE
5 Shevat
TESHUVAH MOMENT:
“A
bracha, when recited with proper intent and not absent mindedly, is an
encounter with Hashem.” (Excerpted from Let
There Be Rain: A Lesson a Day on Making Gratitude a Part of Our Lives
(Lesson 127), by Rabbi Shimon Finkelman and Rabbi Zechariah Wallerstein).
----------------------------------------------------------
WE
CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
A.
HaRav Chaim Kanievsky, Shlita, brings from the Ba’al Haturim that the
Arbeh in this week’s Parasha rested on Shabbos. Why were the Mitzriyim
zoche to a rest of the makkah on Shabbos? HaRav Kanievsky answers based upon
the Midrash (Shemos Rabba 13:6) that the reason that Arbeh was
brought upon the Mitzriyim was because they forced Bnei Yisrael to plant
wheat and barley--and so the Arbeh ate everything that they forced
the Bnei Yisrael to plant. Since, however, the Mitzriyim permitted the Jews
to rest from this work on Shabbos (ibid., 5:18), the Arbeh also
rested on Shabbos! Hakhel Note: Every act of Kedushas Shabbos, of Kavod
Shabbos of Shemiras Shabbos….goes very much noticed and is very much
accounted for!
B. In
the Shabbos Zemiros we sing “Hirhurim Muttarim, U’leshadech HaBanos--if
a non-Shabbos matter enters into one’s mind he has not violated a Shabbos
prohibition--and one can actually engage in trying to redt Shidduchim
on Shabbos. In fact, because one should be more circumspect with his speech
on Shabbos in order to avoid the prohibition of “Dabbeir Davar”--it
is quite likely that he will be most careful with his dibbur in general--and
hopefully pure and Lashon Hora free in the course of the entire Shidduch
discussion!
C.
Can one draw a lottery on Shabbos--for example to award a prize to children
who had just recited Tehillim together? The Sefer Shemiras Shabbos
Kehilchasa brings an opinion of those who prohibit the use of written
lots--as it appears like ‘mekach u’memkar’- a form of business
activity on Shabbos. As to the heter in general for lottery types of
games for tzadakos--see Dirshu Mishna Berurah, end of Chapter 322.
D.
The Mishna Berurah brings that there is a special fulfillment of Torah study
on Shabbos if one is able to formulate his own Torah chiddush--whether
on the Parasha, in what he is learning--or based upon or rooted in the Rav’s
Drasha or the D’var Torah of another. If one particularly concentrates
on a question he has on a Pasuk or Parasha on Shabbos--and tries to apply
that which he already knows to the problem--he may find that he really does
know the answer--just as the cholent on Shabbos tastes differently
than during the week so too does one’s Shabbos study taste differently than
during the week. After all, the gashmius of this world serves as a
role model for our ruchniyus
--------------------------------------------------------
WE
PROVIDE THE FOLLOWING POINTS AND POINTERS ON THIS WEEK’S PARASHA, PARASHAS
BO:
A.
The Chasam Sofer teaches that Moshe Rabbeinu told Paroh that we will go out
with the young and the old, with the sons and with the daughters-- and even
with the cattle and sheep in order to demonstrate to Paroh that the basis
for our being able to leave Mitzrayim was our Achdus--our unity. If we
could leave all together--as one nation--then we deserve to be one
nation--freed of the yoke of Paroh. Let us apply the lesson to our times,
as we try to forge bonds with each of our contemporary ‘Shevatim’.
B.
Many are familiar with Arbeh--the locusts literally stopping in their
tracks as they reached the gate of Komimiyus, the renowned Shomer Shemitta
settlement. The inhabitants were unsure as to whether they should publicize
this great miracle--and asked direction of the Brisker Rav, Z’tl. The
Brisker Rav responded with the Pasuk (Divrei HaYamim I 16:9):
Sichu BeChol Niflaosav--speak of all His wonders! When a
wonderful or wondrous thing happens to us, let us recall the Brisker Rav’s
teaching--and the words of the Pasuk itself--and repeat time and again--the
Wonders of Hashem!
C.
The Toldos Yaakov Yosef brings the Pasuk in Makas Choshech--U’lechol Bnei
Yisrael Haya Ohr BeMoshvosam--and to Bnei Yisrael there was light in the
places they sat (Shemos 10:23). What was this light, he asks. The light
was the realization that it was not good where they were sitting--and
they had to take action to leave! Hakhel Note: We too MUST see the light!
D. In the Parasha, we learn of Hashem’s instruction for the men and women
of Bnei Yisrael to ask ‘Ish Mai’ais Rai’aihu V’Isha Mai’ais
Re’ussa Klei Kessef U’Klei Zahav U’Semalos--a man from his friend and a
woman from her friend should borrow silver and gold utensils and fine
clothing.” The question is so blaring--since when were the Mitzriyim
friends (‘Rei’im’) of the Bnei Yisrael? Had they not been beating and
attacking our nation for so many years? Rabbi Paysach Krohn, Shlita notes
that shoresh of the term Rai’aihu and the term Re’ussa is
actually starkly similar or related to Ra-or evil--and that is how
the Mitzriyim in fact treated the Bnei Yisrael. In actuality, then, we were
asked in Mitzrayim to go to the ones who had done badly to us and
‘borrow’ their property--not a paradox at all! On the other hand, notes
Rabbi Krohn, we have the Mitzvah of VeAhavta LeRayacha Komocha--which
means we have to work on loving those of our people--and not only those who
have been so nice to us and are like our ‘brothers’--but even those who are
Rai’acha--who have treated us wrongly or improperly. The acid test
of our Mitzvah of loving others--is with this category of people! For a
detailed explanation of this concept--together with practical examples--see
the first Chapter of the Sefer Tomer Devorah by HaRav Moshe Cordevero,
Z’tl.
E.
Many wonder as to why we were instructed “VeYishalu” (Shemos
11:2)--only to borrow from the Egyptians--and not to take from them--after
all, had we not been enslaved for so many years for no pay?! Wasn’t it high
time to legitimately collect for all of the near-impossible work? HaRav
Yisroel Dovid Schlesinger, Shlita, teaches that before we became a
free nation, we had to fully appreciate and completely understand-- that
everything in this world is truly borrowed--from Hashem Who is its True,
Ultimate --and Only Owner!
F.
The first Mitzvah given to K’lal Yisrael as a people is found in the Parasha
with the words “HaChodesh Hazeh Lachem Rosh Chadashim” (Shemos
12:1). HaRav Ezriel Erlanger, Shlita, explains that this is a moment that
we have all been waiting for--Rashi, in the very first Rashi in Chumash,
already is excited about it--and asks why, in fact, the Torah does not begin
right here with this Mitzvah. HaRav Erlanger explains that Rashi, by asking
the question at the outset of his Peirush, is teaching us that the Torah is
a Sefer HaMitzvos. Even if many Pesukim, and even many Parashios, do not
seem to contain Mitzvos, there are in fact countless directions in the
Torah. Rabbi Erlanger cites the G’ra, who teaches that the 613 Mitzvos are
only kelalim--general rules--to which there is infinitely more
detail. There is a second, fundamental principle we must understand
regarding Mitzvos, HaRav Erlanger continues. That is, as Dovid Hamelech
exclaims (Tehillim 119:105): “Ner Leragli Devarecha VeOhr Linsivasi--Your
words are a lamp for my feet and a light for my path.” This means that the
Torah and Mitzvos operate in a world of darkness, for Olam Hazeh Domeh
Lelaylah. The backdrop, the background of every Mitzvah is the darkness
of the physical world, the murkiness of the mundane and the material, which
the Torah literally lights up. As one is performing a Mitzvah, he may
visualize himself entering into a dark room--making the effort to find the
light switch, turning it on and witnessing a bright and brilliant light!
G.
HaRav Yecheskel Levenstein, Z’tl, in the Sefer Yad Yecheskel, notes
that when Bnei Yisrael were given the instruction to bring the Korban
Pesach, the Pasuk writes “Vayelchu VaYa’asu Bnei Yisrael--and Bnei
Yisrael went and performed it” (Shemos 12:28). How could the Torah so
testify--when Bnei Yisrael were given the instructions on Rosh Chodesh
Nissan, and did not actually bring the Korban Pesach on until the 14th of
Nissan which had not yet occurred?! He answers that the Torah highlights
with these words for us that the Gemar Asiyah--the action and
completion of any deed is really in the hands of Heaven. What a person must
do is display a Ratzon and Gemiras Da’as to want to do that which he has
been commanded. Whether the act itself will be performed or will be
successful, is not for us to decide. Succinctly stated--Rachamana Liba
Bo’i--a person’s obligation in Kiyum HaMitzvos is the degree and
extent of one’s Lev in it! For an important extended discussion of this
topic, see Sefer Chovos HaLevavos, Sha’ar HaBitachon.
H. In
a significant and related thought, HaRav Levenstein points to the sad
paradox of 80% of the Bnei Yisrael not leaving Egypt on the one hand, and
the eirev rav leaving together with the Bnei Yisrael who did leave,
on the other (Shemos 12:38). To explain, he once again points to the
person’s Lev. What is required of a person is his Teshukah
and Ratzon to do the will of Hashem to walk into the wilderness. At
the time of Yetzias Mitzrayim, one could have been a great Torah
scholar--but if he did not want to leave Egypt, he would die there. No
Zechus Avos would help him--and he would not merit Matan Torah at Har Sinai
and everything else that followed. The eirev rav, however, had the
passion, the feeling to want to leave--and to see what Hashem would do for
Bnei Yisrael. They left their homes and perhaps much of their family
behind. As a result, they joined with the Bnei Yisrael--and made it to
Matan Torah. In this world, with sincerity and dedication one can achieve
great heights. The G’ra explains on the Pasuk, Mai’ashpos Yarim Evyon
that one who has true aspirations (the Shoresh of Evyon is Ta’ev)--he will
be lifted up from the depths to the heights!
I. In
the Parasha, we are taught for the first time the Mitzvah of Tefillin. The
Divrei Siach brings the following from the Sefer Minchas Todah:
A man came to HaRav Chaim Kanievsky, Shlita, with a shailah as to what he
should do from a ruchniyus perspective--his daughter had been born
with right and left chambers of the heart reversed and required complex
surgery. HaRav Chaim thought for several moments, and replied: “You should
buy Tefillin and give them either to an orphan or a Ba’al Teshuvah.” He
explained: “Tefillin, one would think, should be placed on the right or
stronger arm--yet Hashem reversed the two for purposes of this Mitzvah. Your
daughter’s chambers have been reversed as well--so in the zechus of Tefillin
she should be zocha to a yeshua.” The man had a friend who was a chiloni--so
he asked him if he knew of anyone who was becoming more religious and would
consider putting on Tefillin, if purchased on his behalf. His friend
responded that he wasn’t intending to begin putting on Tefillin--but was
willing to do so for the rest of his life so that the daughter could be
healed....The operation was a success!
J.
HaRav Erlanger, Shlita, teaches that his father in-law (HaRav Shlomo Wolbe,
Z’tl) would say that everyone should know the Ramban at the end of this
week’s Parasha by heart. The Ramban teaches us three core principles of
Emunah: (1) There is a Creator Who owns the world. Accordingly, He can
change it--as evidenced by the Makkos; (2) Hashem knows what goes on in the
world. He is not removed from the world’s everyday existence--and controls
and leads its events, circumstances and happenings; and (3) Hashem
associates and communicates with us--and we should realize it.
Based
upon these principles, we emerge with a tremendous lesson. The nations of
the world may be apikorsim not because they do not know the
truth--but because they are reshaim. They excuse themselves by
claiming that Hashem is too great and holy to be involved with lowly man.
This is what Dovid HaMelech means when he says (Tehillim 113:4): “Rum
Ahl Kol Goyim Hashem Ahl HaShomayim Kevodo--high above all
nations is Hashem; above the Heavens is His glory.” We, however, know
better--for we exclaim in return (ibid. 5,6): “Mi KaShem Elokeinu
HaMagbihi Lashaves HaMashpili Liros BaShomayim U’Va’aretz MeKimi Mei’afar
Dahl….who is like Hashem Who is enthroned on high, yet He lowers himself
to look upon the heavens and the earth. He raises the needy from the dust,
from the trash heaps He lifts the destitute….” It is a common ploy of the
Yetzer Hara to have us ignore our shortcomings by emphasizing the purported
insignificance of our actions: “You did not answer Yehei Shemei Rabba with
Kavannah--who cares?”; “You spoke only a few words of Lashon Hara--what is
the big deal?” It is a spirit of pleasant lowliness--for it permits for the
forbidden based upon an attitude of insignificance and defeat. We, on the
other hand, must understand that Hashem is not removed, far away and
uncaring--but sincerely looks to raise us up from the trash heaps that the
Yetzer Hara has planned for us. All of our actions, all of our time, all of
our thoughts--they really are important. Rebbi Tzadok HaKohen, in
the Sefer Tzidkas HaTzaddik writes: “After you believe in Hashem
Yisborach--then believe in yourself. You are not a fish in the ocean--you
are a Yid!”
Hakhel
Note:
How incredibly beautiful--every part of our existence--24/7--is important…to
Hashem!
--------------------------------------------------------
SEMICHUS GEULAH L’TEFILLAH:
In this Parasha of Geulah, we once again provide the very special
explanation of Semichus Geulah L’Tefillah, as presented in the
magnificent work HaRav Schwab on Prayer, which we have noted so many
times in the past is a Sefer which is essential for every Jewish home:
Briefly, HaRav Schwab teaches that to understand the deeper meaning of
Semichus Geulah L’Tefillah, we must first understand the meaning of the
word Geulah. In the Torah, the term Geulah refers to one who is close (see
e.g., Vayikrah 25:25 and 48-49 and Bamidbar 5:8).
Similarly, by the term V’Ga’alti Eschem used at Yetziyas Mitzrayim,
Hashem was telling Bnei Yisrael that He was then establishing close personal
relationship with us. Through the miraculous events of Yetziyas Mitzrayim,
Hashem came as close to us as He can ever come. This is what the Ba’al
Hagaddah means when he writes Ani VeLo Malach Ani VeLo Saraf…From the
view point of Hakadosh Baruch Hu, His closest relationship to us is through
Geulah.
Correspondingly, from the perspective of K’lal Yisrael the highest form of
Avodas Hashem--that which brings us into the closest proximity of Him--is
the korban, whose root is karov--to become as close as
humanely possible to Him. In our times, Tefillah takes the place of
korban. The highest form of Tefillah--the essence of which is Shemone
Esrei--is when one offers himself as a korban to Hashem in sincere
prayer. In the architecture of Tefillah, the Shemone Esrei actually
corresponds to the Kodesh Hakedoshim, for this is where we bring our neshama
from the mundane world into the closest possible way we can relate to Hashem.
Indeed, when we take three steps forward and keep our feet together, we
symbolize that we are leaving the mundane and drawing closer, binding
ourselves before Hakadosh Baruch Hu.
Semichus Geulah L’Tefillah
is, then, the connection between the closest possible relationship of
HaKadosh Baruch Hu to us--through Geulah--with our closest possible
relationship to Him--through Tefillah, in which we offer ourselves as a
korban to HaKadosh Baruch Hu.
HaRav
Schwab concludes that it is incumbent upon every individual to make the
effort to work towards the goal of achieving the closest possible proximity
to Hashem by connecting the concepts of Hashem’s Geulah and our Tefillah.
Hakhel Note: We thereby accomplish the purpose of man!
================================
4 Shevat
TESHVUAH MOMENT:
As we progress 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!!
---------------------------------------------------
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 who 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!
---------------------------------------------------------
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!
------------------------------------------------------
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/TuBShevatUSA5780.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:
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
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!
----------------------------------------------------------
A GENUINE VIEW OF MONEY:
We
provide below the moving words of the Sefer Chovos HaLevavos in the
Sha’ar Cheshbon 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
TESHUVAH MOMENT:
“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)]
--------------------------------------------
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--ai,
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 a 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/TuBShevatUSA5780.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).
---------------------------------------------------------
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:
Dovid HaMelech teaches us (Tehillim 16: 8)
“Shivisi Hashem L’Negdi Somid Ki Memini Ba’al Emot--I have placed Hashem
before me always; because He is at my right hand, I will not falter.” HaRav
Chaim Friedlander, Z’tl, explains that a person does not forget his right
hand even for a moment because he always needs it. Indeed, if a person’s
right hand cannot be used even temporarily, he feels the great restriction.
We too, must keep the presence of Hashem first and foremost in our minds.
The more one does so--the more one clings to Hashem--keeping Him at his
right, the more Hashem will watch over him, stay on his right, and not allow
him to fall. The purpose of Torah study and Mitzvah performance is to
dissociate ourselves from the natural tendency to cling not to Hashem but to
Olam Hazeh, its dealings and its trappings. Torah study and Mitzvos, when
performed sincerely, keep Hashem close by. Perhaps more than all else for
most people, Tefillah and brachos recitation are great times for
Shivisi--from which a person can draw the strength not to falter in other
situations as well. We once again recommend a practical way to put Shivisi
in the forefront-- recite or think the Pasuk Shivisi Hashem L’Negdi Somid Ki
Meyemini Ba’al Emot before reciting Birchos HaNehenin--or at least some of
the Birchos HaNehenin--during the course of the day. If one consciously
makes the effort not to falter in this area--Hashem will be there with
him--and not let him falter as well!
--------------------------------------------------------------------------------------------
REMINDER--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 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!
-------------------------------------------------------------------
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.
----------------------------------------------
A
REAL LIFE DISTINCTION!:
Relating to his Yahrzeit, 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 Brocha, 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!
---------------------------------------------------------
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!
================================
27 Teves
TESHUVAH MOMENT:
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.
See Note on the primacy of Tefillah below.
----------------------------------------------
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” are based on Bereishis (12:8) in connection
with Avraham Avinu: “Vayikrah BeSheim Hashem”, which is usually
translated, He called out the Name of Hashem, meaning, he proclaimed the
existence of HaKadosh Baruch Hu to the world. However, HaRav Hirsch writes
that “Veyikrah BeSheim Hashem”--He called everything by the Name of
Hashem, meaning he proclaimed to the world that everything that exists is
created by HaKadosh Baruch Hu. It is with this awareness that we begin
Pesukei DeZimrah.
----------------------------------------------
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: As
per the Teshuvah Moment, 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 twelfth 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
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].
--------------------------------------------
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!
----------------------------------------------
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. 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:
HaRav
Mattisyahu Salomon, Shlita, teaches that Hashem looks at us daily and is “Mechapeis
Siba L’Heitiv--searching for reasons to do good to K’lal Yisrael.” He is
looking for sincere Mitzvos, real Tefillos, acts of Chesed, the study of
Torah even in pressing circumstances. Hashem is looking for reasons to do
good to our people--let us try to intentionally try to give Him at least one
a day!
--------------------------------------------
THE SHIDDUCH CHECKLIST:
As we all know, it is not only what you say--but how you say it. It is
certainly a great Mitzvah to redt Shidduchim. By the following link
http://hakhel.info/archivesPublicService/ShidduchGuidelinesforLH.pdf
we provide helpful guidelines in redting a Shidduch properly and
effectively.
----------------------------------------------------
CHUPAH TEFILLOS!
Yad Eliezer makes a beautiful and decorative card available for Chupah
participants as part of its renowned Adopt-A-Wedding Program. By the
following link, we provide the Tefillos contained in the card
http://www.hakhel.info/archivesPublicService/TefillosVarious.pdf.
For more information, please 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:
When a
spacecraft takes off, it travels a great distance on the initial burst of
energy at blastoff. Then, it must continue to travel on new and potent
sources of additional energy. As soon as the Yomim Tovim of Tishrei
concluded, we immediately continued to be energized by Chumash Bereishis. As
we began Chumash Shemos this past week, we must recognize that it is a time
to re-inspire and re-energize ourselves.
Perhaps we can start with the “sur mei’ra”--not falling into the pitfalls of
previous weeks--not going through another seven-day cycle of work, chores,
learning, sleeping, Shabbos…work, chores, learning, sleeping, Shabbos…work,
chores, learning, sleeping, Shabbos…. Instead, we can focus on how the days
will be different, will show a change, some kind of improvement. They will
not simply be yet another seven days of winter, or the week that is “three
months before Purim”, or “four months to Pesach(!)”.
Here are a few of suggestions for invigoration.
• Live in complete harmony with our spouse or boss--not even
raising our voice once
• Give additional Tzedakah every single day
• Come to every Tefillah on time
• Feel that Hashem is listening to us in every Shemone Esrei--as
we ourselves attest “Ki Ata Shomaya…”
• Pause to think about Yerushalayim and the Bais HaMikdash, either
when mentioning them at one of the many points in davening, or at some time
during the day
• Daven for someone else or do a Chesed Shel Emes every day
• Think about a mitzvah or middah that we would like to improve on
and take some step--albeit small--in that direction
----------------------------------------------------
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!
----------------------------------------------------------------
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 comer and the dog in the other. He screamed at the dog,
“Get that Jew, eat him!” but the dog wouldn’t move. The chassid then
said to the dog “Get that man!” and the dog jumped on the non-Jew, tore him
apart and killed him. Then the dog took the Jew by his kappota and
dragged him to the forest.
There he took him to a place
where the chassid found a great treasure, a chest filled with gold
coins. The non-Jew acquired it all by killing and
stealing it from his former guests. The dog grabbed the Jew again and took
him outside the forest near his village. At
that point the dog
died.
The Jew realized where he was and made his way home. Before going home he
stopped by the Alter Rebbe to tell him all that had transpired. The Rebbe
took him in and told him the following: The dog was a gilgul
(reincarnation) of a Jew who did not properly fulfill the mitzvah of
eating after making kiddush.
His punishment was to be stuck in the body of this dog. When you
made kiddush for him this was its rectification. The reason he took
you to show the gold coins is because he wanted to repay you for helping him
accomplish his tikun so he can go to Gan Eden. The Rebbe
told the chassid that he should open a business with the gold
coins which the chassid did and became a rich man. Needless to say,
the chassid realized why the Rebbe gave him the seemingly
strange instruction to carry the three challahs with him at all
times….
================================
23 Teves
TESHUVAH MOMENT:
Last
week, we brought the essential teaching of HaRav Mattisyahu Salomon, Shlita--what
made Shifra and Puah so successful was their Yiras Shomayim from the
outset. Accordingly, HaRav Salomon urges--we should study Mussar to attain
Yiras Shomayim--and we will be able to succeed as well. The Rabbeinu Yonah
teaches that the Ikar of Yiras Shomayim is avoiding Sefeikos --doubtful
activity--in daily life. Not eating what could be the wrong
thing, not saying what could be the wrong thing, not
wearing what could be the wrong thing because you are not sure
whether you should or not ...is a great Kiyum of Yiras Shomayim!
Additional Note: Chazal teach that Shifra and Puah were rewarded with Batei
Kehuna U’Batei Malchus--the Kehuna coming from Aharon and the Malchus coming
from Dovid HaMelech. The Meforshim point out that Chazal do not teach that
Yiras Shomayim came forth from them--because Yiras Shomayim is not
limited to them as the Bais Aharon and Bais Dovid is.
There is no one Bayis--house--in which Yiras Shomayim is or will be housed.
Instead, if we personally follow the glorious teaching of Shfira and Puah--we
too will have a powerful and important chelek in Yiras Shomayim in the
world--and for all eternity!
--------------------------------
REMINDER--BRACHOS ALERT:
We have been advised by the OU that the
bracha
rishona on Post Cookies and Cream
Cereal is Mezonos
and the bracha achrona is Borei Nefashos.
--------------------------------
QUOTABLE QUOTE:
“Habituated to being hyper-stimulated by new snippets of information, we
lose the ability to follow long, involved arguments. Book reading becomes a
chore rather than a delight.”
[Excerpted from The Evolving Digital Challenge by Rabbi Nechemiah
Gottlieb, Shlita].
--------------------------------------
PARNASSAH--JEWISH STYLE:
Parashas Shemos teaches us that Bnei Yisrael got into an unfortunate rut
which lasted for 210 years. Let us do our part to steer clear of that rut
in the coming week! The Chofetz Chaim writes movingly as follows:
HaTorah HaKedosha Tzivesa Ossanu She’nizaher BeLimud HaTorah
Tomid--Ulefachos Bikvius Ittim LaTorah--the Holy Torah commanded us to
take care to learn Torah always--and at least take care of our set times for
Torah study. The Yetzer Hara, continues the Chofetz Chaim, persuades and
gently attacks a person--how can he not spend more time in business--going
here and traveling there, and if he is not going to make the needed money
now--then when? To quash the deceitful Yetzer, Dovid HaMelech exclaims in
Tehillim (37:3) Betach BaHashem Va’Aseh Tov--put your Bitachon
in Hashem and do the right thing--for He will surely provide that which is
to come to you. Furthermore, the Chofetz Chaim clearly adduces--is it
possible that Hashem would deduct from that which was designated for
him to earn for the year on Rosh Hashanah--because one kept his learning
seder--rather than improperly engage in business at that time? Even if one
would really lose a deal, a client, a meeting opportunity--our true Bitachon
tells us that if it is not today, it is tomorrow, and if not with this
person it will be with another. Most certainly, no true gain could come out
of violating Hashem’s instruction to us to carefully keep our dedicated
learning times. Look at the dollar in front of you-and the Sefer in front of
you--they are both from Hashem--and He is telling you how to work
with them! Hakhel Note: we had asked HaRav Mattisyahu Salomon, Shlita
what to do if someone has a seder kavua on his commute to and from
work--and an acquaintance he hasn’t seen in a while gets on the train or
bus--isn’t it derech eretz to spend the time ‘catching-up’ with him?
HaRav Mattisyahu responded that one should exchange a few warm and caring
remarks --and then advise the friend that he has a seder kavua, and
make up how they will be in contact in the near future. It is with
this dedication and earnestness that we must approach our dedication to
Torah study-and this is the greatest derech eretz!. Hakhel Note: If
for some reason one missed a seder kavua that day, the Chofetz Chaim
urges him to make it up before retiring for the evening--and not
waiting until the next day. What better way to live--than to follow Hashem’s
rules!
----------------------------------------------
IN
HONOR OF SHOVAVIM:
We are now in the second week of Shovavim--special days of return to Hashem
occurring over the first weeks of Sefer Shemos--weeks which take us out of
the doldrums of personal galus into the mirth of personal Geulah. Will you
engage in one less indulgence today--even if it just one less cookie than
planned?
Hakhel Note: We provide several essential points made by HaRav Tzvi Meir
Zilberberg, Shlita on Shovavim:
1.
The Eight-Week Shovavim period corresponds to the Parashios in the Torah
during which we were upended from a status of tortured and debased,
low-class slaves to that of a miraculously-freed people which received the
Torah from Hashem Himself and honored to build the Mishkan to ‘house’
Hashem’s Presence in this world. The message of Shovavim is that we can
during this especially endowed period do the same--by uprooting and
overturning the Yetzer Hara’s presence all about us--and raising ourselves
closer and closer to HaKadosh Baruch Hu--’housing’ Hashem’s Presence in our
hearts and being in the here and now!
2.
It is essential for us to realize that elevating our relationship with
Hashem is our purpose and goal in this world. The special gift that we are
given to accomplish this goal is Tefillah. As Dovid HaMelech exclaimed and
as we repeat to ourselves three times a day (Tehillim 145:18): “Karov
Hashem Lechol Kore’av Lechol Asher Yikreu’hu V’Emes--Hashem is close to
all who call upon Him--to all who call upon him sincerely.” Indeed, in the
Haftarah of Shuva Yisrael read on Shabbos Shuva, the first instruction we
are given to accomplish our task of Teshuva is: “Kechu Imachem Devarim
V’Shuvu El Hashem” (Hoshei’ah 14:2)--take your words of Tefillah with
you in order to return to Hashem!
3.
Dovid HaMelech actually describes himself with the words (109:4): “V’ani
Tefillah--and I am prayer”--for this is the metziyus, the
essence, for which we should all strive.
4.
It is absolutely imperative that we recognize the importance of Tefillah
prior to hardship or difficulty. Chazal especially emphasize to
us that “Le’Olam Yevakeish Adam Rachamim Ahd She’lo…Leolam Yakdim Adam
Tefillah L’Tzara---a person should ask for mercy before he gets sick,
before any trouble comes.”
5.
Hashem has established the world on the basis of: “Hashme’ini Es Koleich--I
want to hear your voice calling Me to be close.” This is the way the world
works--and it is accordingly not a miracle when Hashem listens to our
prayers--even though the outside world might consider it miraculous under
the circumstances.
6.
Hashem listens to Kol Peh--to every single person, for it is
the obligation of every single person, no matter who he is, where he is, and
what he does to draw closer to Hashem and to recognize that Ein Ohd
Milevado--there is no source of anything in the world besides Hashem.
The Ohr HaChaim HaKadosh teaches that in the last generation before Moshiach,
the Yetzer Hara will attempt to pummel us into the 50th sha’ar of
tumah (as he attempted to do in Mitzrayim) in order for us not to be worthy
of being redeemed. The technological advancements of late are to fool a
person into believing that he literally has the world at his fingertips, and
that he can control or attain anything that he would like or needs within
seconds--with nothing to stop him. In fact, when driving away this
superficiality, we will recognize that whatever generation we live in, and
whatever we in fact possess--we really and truly have nothing without
Hashem’s ongoing beneficence. We must realize that we do not take care of
ourselves, and should view ourselves as a child who is ‘at his father’s
table’. It is for this reason that Chazal teach and that the Shulchan Aruch
(Orach Chaim 98:5) rules that prior to prayer, a person should contemplate
his inabilities and the kindnesses in which Hashem sustains and supports
him. The more we recognize this, the more we gain, the more we grow--and the
more Hashem will want to shower His blessings upon us!
7.
Chazal describe Tefillah as something which is “Berumo Shel Olam--at
the height of the world because this is where it places us.” Tefillah is the
eitzah shel kol haeitzos--the eitzah over all other Eitzos!
8.
In the last year of his life, the Chofetz Chaim, Z’tl, advised HaRav
Elchonon Wasserman, Z’tl, that when davening for the final Geulah, one
should emphasize asking for Hashem’s Rachamim-”Velirushalyaim Irecha
B’Rachamim Tashuv” and “Vesechezenah EIneinu B’Shuvecha L’Tzion
B’Rachamim” are two very important points in Tefillah in which we
can ask for Hashem’s Rachmanus to speedily bring our redemption.
9.
The Navi (Yeshaya 56:7) teaches us: “VeHaviosim El Har Kodshi V’Simachtim
B’Veis Tefillasi”--when we achieve the final Geulah, we will reach such
a level of closeness to Hashem that we will especially rejoice in the Beis
HaMikdash as a house of prayer!
10. One should review these very basic lessons and process them--for by
recognizing the significance of Tefillah and applying a high priority to
Tefillah on a daily basis, he will change his life and bring it so very much
closer to its great spiritual purpose and goal!
Important Postscript:
The coming weeks of Geulas Mitzrayim appear to be an auspicious time to
daven for our own Geulah--for our own sakes, as well as for the sake of all
of K’lal Yisrael. The Chazon Ish (Kovetz Igros II) writes the
following: “HaTefillah He Mateh Oz BeYad Kol Adam, Bechol Sheyasim
HaAdam Mivtacho Bo Yisbarach Ken Ya’aleh VeChein Yatzliach--Tefillah
is a powerful tool in the hand of every individual, and the more one places
his trust in Hashem--so will he be raised and so will he succeed!...”
Let us all put special effort now in davening together--for the Geulah
Sheleimah!
=================================
20 Teves
TESHUVAH MOMENT:
The
Ba’alei Mussar point out that on Erev Shabbos one should take the time for a
Cheshbon HaNefesh on the previous week. Many of us may be rushed and busy,
but perhaps at least while walking from one place to another or waiting on
line, he can think through some events and occurrences of the week, and how
to rectify them. Additionally, looking forward to Shabbos, one should utter
a short Tefillah asking Hashem for assistance with Shemiras Shabbos in all
respects, and in showing the proper Zechiras Shabbos, Kavod Shabbos, and
Oneg Shabbos. In this way, one’s Kedushas Shabbos will definitely be
enhanced.
-----------------------------------------------
ALEINU!:
A reader wrote to us as to the importance of reciting Aleinu with Kavannah--as
the Rema to Shulchan Aruch (Orach Chayim 132:2) writes “Yizaher LeOmro
Bekavannah--one should be careful to recite it with Kavannah.” Another
reader related the following about HaRav Don Segal, Shlita: “Rav Don always
went back to his office at the end of davening to say Aleinu. A few Mirrer
bochurim listened by the window as he said Aleinu for 10 minutes, as a
lesson in Yiras Shomayim and Avodas Hashem.”
Hakhel
Note: Perhaps it will never take us ten minutes to recite Aleinu, but as we
are about to recall and experience the horrific Galus of our ancestors in
Mitzrayim, our Aleinu over this week-end and week-beginning should be
infused with special thanks that the Galus Mar that we are in is not like
that one--and our ‘Ahl Kein Nekaveh’ should likewise express the
sincere hope that these final throws of exile come to an end peacefully--LeSakein
Olam BeMalchus Shakai--with the world once and for all fixed up as it
should be!
-----------------------------------------------
KE’ILU LO YODA:
Chazal teach that the ‘new’ Paroh that we encounter at the outset of this
week’s Parasha really did know who Yosef was--but just acted as if he
did not know him. The Ba’alei Mussar point out that the same is true of us
when we sin--we act as if we don’t know the consequences of sin--but
we really do. Is it right to act like Paroh?!
-----------------------------------------------------------------------
VAYIZAKU!
In the Parasha, we learn that Bnei Yisrael cried out from their hard
work--and Hashem listened to their plight. Yet, the Pasuk does not
specifically there record that they cried out to Hashem. How was just
crying out from work enough for Hashem to pay heed? A Rav answered because
whenever a member of K’lal Yisrael cries out--Hashem is in his words--”Oh,
Hashem please help me!” This is still an awesome prayer!
-----------------------------------------------------------------------
SHOVAVIM IN PRACTICE:
We are
now concluding the first week of Shovavim--special days of return to Hashem
occurring over the first six weeks of Sefer Shemos--weeks which take us out
of the Exile of Mitzraim (to which our contemporary galus is compared)..and
lead us to redemption and Kabalas HaTorah VeHaMitzvos. Indeed, it is now
more than three months since Yom Kippur, and as our women readers well
realize, less than four months to Pesach(!). We are at a pivotal point in
the year--what path will this year be directed in? One should contemplate
where tangible improvement is necessary, and where that improvement can be
effectuated, even if only to a small degree. To get to your destination,
you have to get on the road. Here are some examples: Honesty--,Avoiding
the appearance, taint, and if you will, stench, associated with marginal
honesty or dishonesty, and behavior or conduct that your Rav (or someone
else you look up to) would not be proud of; Giving up the extra few dollars
to make sure that you are on the right side of the law. Words--watching
them in a new and special way, whether in the way brachos are expressed, or
the elimination of sharp, rough, gruff or unbecoming words from your
vocabulary (no matter how many letters they are)--so much purity or impurity
can come out of that small aperture we call the mouth. It is no wonder,
then, that the Hebrew word for mouth is ‘Peh’-- having exactly the same
letters and root as ‘Poh’-here---as if to indicate that it all starts and
ends here--at the mouth. In fact, in this week’s Parasha, Moshe Rabbeinu
pleads with Hashem--who am I to speak to Paroh, and Hashem immediately
reminds him--”Mi Sam Peh LaAdam (Shemos 4:11)--Who makes the mouth of man
work--is it not Hashem--you must use it for what you are supposed to,
recognizing that it is Hashem Himself who is making it work!. Yiras
Shomayim--was the joke really that necessary, especially in Shul (even
in the hallway), or while in the midst of performing a mitzvah. Other
examples of Yiras Shomayim could include: (a) sitting straight in awareness
of your Maker’s presence (as per HaRav Matisyahu Salomon, Shlita); (b)coming
on time to daven (as HaRav Simcha Bunim Cohen, Shlita pointed out in a
Hakhel Shiur--what lengths would you go to not to be late to a meeting with
HaRav Chaim Kanievsky, Shlita--and HaRav Kanievsky also serves Hashem!); and
(c) choosing silence for a few moments in honor of your realization that you
are in the Creator’s presence (as per HaRav Avigdor Miller, z’tl). You can
even talk about what you are doing--your personal acts of Yiras Shomayim--although
your words may not be socially acceptable in Western society, for, after
all, “Divrei HaRav VeDivrei HaTalmid, Divrei Mi Shomi’in--if one must choose
between the words of the Teacher, and the words of the Student, whose words
should he choose? ...Just in case you are really enveloped in the
society--it is the words of the teacher! There are, of course, those other
Middos or Mitzvos you know you have to get to the thoughts, the Kabbalos of
just a few months ago) --this is the time, and this is the place...you need
only utilize the G-d given opportunities that lie very much ready and
waiting in front of you!
-------------------------------------------------------------
WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES.
TODAY, WE PRESENT SEVERAL IMPORTANT P’SOKIM FROM SHULCHAN ARUCH ORACH
CHAIM 306-307:
1. The Pasuk of ‘Mimtzo Cheftzecha’ prohibits one from going
to a place which can be perceived as work-related (such as his field or his
business) and reviewing or studying something there. However, if it is not
discernible that one is thinking about his work or business affairs and one
thinks of pleasant or at least non-disturbing thoughts about work/business
related issues, this kind of ‘hirhur b’asakav’ would be permissible.
One should, however, keep in mind where his initial business-related
thoughts may lead him to: ‘I did not do this’, ‘I should have done that’, ‘I
forgot this’, ‘Did I lose money on that?....’ It is important that one
remember the words we recite at Shabbos Mincha--how we should experience
Shabbos: “Menuchas Shalom V’Shalva V’Hashkeit Vavetach Menucha Sheleimah
She’ata Rotzeh Bah--a rest of peace and serenity and tranquility and
security, a perfect rest in which Hashem would find favor” (see SA OC 306,
Mishna Berurah seif katan 1, Dirshu Note 38). Hakhel Note: Many wonder what
the Mizmor Shir L’Yom HaShabbos has to do with Shabbos itself.
Rabbeinu Avrohom Ben HaGra answers that the essential Shir of Shabbos is
Tov L’Hodos LaShem. Rabbeinu Avrohom explains that the neshama
yeseirah which enters us on Shabbos always remains in its pure form and
reminds us on Shabbos of all that we have to thank Hashem for. This is vital
because during the work week, when one may be burdened with his business
affairs and does not experience true Menuchas HaNefesh, his words of
thanks may not be fully expressed. On Shabbos, when the light of our
additional neshama gifted to us from above shines--what should shine
along with it is our shevach to the Borei Olam. Based upon this
teaching, we must recognize that ‘allowing’ ourselves to think about our
businesses and jobs could really undermine the essence of Shabbos as
Rabbeinu Avrohom explains it-- Tov L’Hodos Lashem!
2. A lessor or a lender should not prepare a rental or loan
agreement which provides for daily rental rates or daily accrual of interest
without first consulting with a Rav as to how to properly understand or
structure the transaction--otherwise, the gains for the day of Shabbos would
be Sechar Shabbos. For instance, there could be different reasons
that hotel charges in a Shabbos setting could be permissible-such as payment
being made for the food, for the cleaning of the room, etc. (ibid. Mishna
Berurah, seif katan 19; Dirshu Note 13).
3. Doctors and midwives should be paid for the services they
perform on Shabbos, and if they refuse, they should be given the money as a
gift--so that they do not become discouraged in any way from performing such
acts in the future (ibid., seif katan 24, Dirshu Note 21).
4. Although measuring on Shabbos is prohibited, measuring for the
sake of a Mitzvah is permitted. Accordingly, if one needs to measure a
specific amount of formula needed by an infant with the measurements listed
on the baby bottle, the Ohr L’Tzion rules that he could do so (ibid.,
Dirshu Note 31).
5. One is permitted to announce that an object has been lost on
Shabbos, even if it is Muktzah and could not be returned on Shabbos itself
(SA OC 306: 12).
6. HaRav Shlomo Zalmen Auerbach, Z’tl, rules that one is permitted
to own vending machines which operate on a 24/7 basis, and one does not
violate Lifnei Iver--for one need not assume that they will be used
on Shabbos. The Maharshag writes that they should not, however, be located
on one’s property (SA OC 307, Dirshu Note 16).
----------------------------------------------
WE
PROVIDE THE FOLLOWING NOTES ON THIS WEEK’S PARASHA, PARASHAS SHEMOS:
A. In
last week’s Parasha, we find an emphasis on Yosef and his descendants not
being subject to Ayin Hara. In this week’s Parasha, we likewise find that
Bnei Yisrael multiply at an absolutely incredible rate--with the Mitzriyim
being unable to stop it, either by brutality or sorcery. What is the secret
of success--how can one avoid the, r’l, potentially devastating
effects of an Ayin Hara? HaRav Dessler, Z’tl, in the Michtav Me’i
Eliyahu (4: p.6) teaches that if one lives a life of giving, and his
days are full of doing for others, then no one will be jealous of him. It
is only when one conducts himself in a manner which could engender jealousy
that the Middas Hadin could be aroused against him, and an Ayin Hara
result. A person whose life is centered around Chesed and helping others,
as opposed to the “I” and a self-centered life, will simply fall under the
radar, be “hidden from the eye”, and will enjoy the resulting benefit of an
Ayin Hara-free life!
B. There is another remarkable lesson from the fact that the Bnei Yisrael
were able to multiply to such an extent under the horrifying conditions
under which they lived. That is, you may sincerely and legitimately come to
a logical conclusion about a particular person, circumstance, situation, or
event, and quite a different conclusion may (and in so many cases will, in
fact) result. There should have been no way for an oppressed, beaten, and
downtrodden people to continue to exist for two hundred years, let alone
thrive. Yet, “the more they were afflicted, the more they increased and
spread out in the land.” Similarly, in last week’s Parasha, after Yaakov
Avinu’s Petira, Yosef no longer sat with his brothers to eat their seudos
together. Rashi explains that the brothers “concluded” that Yosef was now
showing his true feelings towards them--avoiding them at all costs because
of his anger and disdain for them. The Sifsei Chachamim to Rashi teaches
that Yosef’s feelings were really just the opposite. He did not want to eat
a meal together with them, because he felt that as a younger brother it
would be inappropriate for him to sit at the head of the table. On the
other hand, it would not be “Kavod HaMalchus,” showing the proper respect
for royalty if he simply sat among them, and let his older brothers sit in
the more dignified positions. He therefore determined that it would be best
to avoid the issue (the Sifsei Chachomim does not explain why he didn’t
explain this to them, but it may be related to halachic concerns relating to
mechila, or that he did explain it, and they were concerned about the other
reason as well, but we certainly cannot judge). So, from both last week’s
Parasha and this week’s Parasha, we know that “jumping to a conclusion”
albeit perfectly logical and justifiable, is absolutely incorrect. One’s
attitude towards another person should not be determined by a one-time look
over, a few cursory conversations, or even a few misstatements, insulting
remarks, or mistakes. Very often, conclusions, even if scientific, can be
wrong, and one must realize that Hashem runs the world, that there is more
than meets the eye, and that if one consciously reframes his initial
analysis, determination, or conclusion into a more favorable and positive
one--he will ultimately see that this will prove constructive not only in
his interpersonal relationships, but for his own personal optimism and
happiness, as well. Now, you may “conclude” that you know all of this--and
that it is not you, but the other guy, who jumps to those conclusions.
Nevertheless, we ask that you reconsider this very conclusion--and, one by
one, as they happen, catch yourself from jumping to those negative,
unwarranted, and simply incorrect conclusions--instead seeing the beauty of
Hashem’s Guiding Hand, and the beauty of His Wonderful Creations and His
Wonderful world!
C. The
Pasuk teaches that when Moshe Rabbeinu left the king’s palace, he noticed
the hard work of the Bnei Yisrael. As the Pasuk records--VaYa’ar
BeSivlosam--he saw their burdens. The Seforno writes that Moshe
Rabbeinu’s initial introduction to this tza’ar of K’lal Yisrael, inspired
him to help not because of his royal bearing, or because it was the “right
thing to do”--but rather, “Mitzad HaAchvah Hisorer La’azor”--he acted
because he felt a brotherhood and kinship to his people. The rest is
more than history--as Moshe Rabbeinu is thereafter found
constantly--through the last Pasuk of the Torah! We must realize that it is
important for us to do more than pity others, commiserate with them, or ‘do
something good’--we must feel the oneness with our brothers.
HaRav Simcha Zissel wrote that frequently when people hear that one is
recuperating from an illness, they are happy and no longer feel for his pain
and suffering. This is not proper. As long as your brother still feels
even slight pain, one feels for his suffering, just as the person himself
feels the pain until he is entirely healed. We must work on acquiring this
sensitivity, as it does not come naturally (Chochom U’Mussar,
Volume I, p. 11, as quoted in Love Your Neighbor, by Rabbi Zelig
Pliskin, Shlita).
D.
The Ramban writes that the Galus of Mitzrayim was a forerunner of the Galus
of Edom. In thinking about the Galus of Mitzrayim, we realize that the Bnei
Yisrael fell into a complacent attitude in Egypt, with some even leaving
Goshen, as part of an inappropriate Galus mentality. We are to learn from
our mistakes--especially from the mirror and forerunner of our current Galus--and
we should consider how we can avoid the same kinds of traps. As we have
noted on more than one occasion in the past and as one small example, we
cite the names of the following food products available at the 7-11 food
chain across the country--some of which may be ‘kosher’: Big Gulp, Super Big
Gulp, Double Gulp--and wonder whether these terms and the large container of
single-serving drink are truly fit for a Jewish home or Jewish consumption.
One can think of many other examples, and can share them with us if he would
like. Every year, at the Seder, we review the items that took the Bnei
Yisrael out of Galus and into Geulah--Lo Shinu Es Shemam, Es Leshonam, Es
Malbusham--we must bring these to life in our times, in order to get out
of the mess of our current Galus!
E.
What do the following acts from the Parasha all have in common? If one can
find the common denominator--he may perhaps have gleaned the Great Lesson of
the Parasha!
1.
The Torah especially describes how Bisya bas Paroh saves Moshe from the
Nile.
2.
The Torah especially describes how Miriam waited to see what would happen to
Moshe.
3.
The Torah especially describes how Moshe goes out to see the suffering of
his people, smites the Mitzri, and is ultimately zoche to the events
of the Seneh, and everything afterwards that resulted from it.
4.
The Torah especially describes how Yisro tells his daughters--why did you
leave the man alone? Call him and we will give him a meal.
5.
The Torah especially describes how Aharon will be happy to see Moshe (VeRo’acha
Vesomach BeLibo).
What
would you say threads these events of the Parasha--as the seeds of Geulah--
together?
We suggest that each one of the above is a singular act by one individual.
It is not the act of the many, nor is it the act of one person many, many
times over. Yet, each one of these singular acts by a single individual had
great and everlasting ramifications. Moshe was forever called by the name
Moshe--the name given him by Bisya--rather than his original Lashon HaKodesh
names of Avigdor, Tov, Tuvia etc. This was the result of the selflessness
and kindness of her act (Shemos Rabbah 1:26). Miriam waited to see what
would happen to Moshe for a few moments--and B’nei Yisrael forever learned
what an act of caring meant--for in this zechus millions waited for
her for a full week! Moshe saw--and felt--the suffering, and became the
Moshia’an Shel Yisrael. Yisro called Moshe in--and not only became his
father-in-law for eternity--but was zoche to have his descendants sit
in the Lishkas HaGozis on the Sanhedrin. Aharon was happy to see
Moshe--despite the fact that Moshe would now be the leader--and was zoche
to have the Choshen placed on his heart--as well as the hearts of all
of the future Kohanim Gedolim who followed. The process of Geulah, then, is
inextricably the direct and causal result of the individual acts of
individuals. What a lesson for each and every one of us--each and every
act--of each and every one of us--really does tangibly and palpably
count! Let us not permit that one act of kindness, that one act of caring,
that one conscious aforethought to slip away--to go unexercised, unused or
unaccomplished. Let us realize that we are part of the Geulah process--person
by person--and act by act!
=================================
19 Teves
WE
PROVIDE THE FOLLOWING IMPORTANT INSTRUCTIONS AS TO KASHRUS STANDARDS FOR
CLEANING PINEAPPLE (RECEIVED FROM KEHILAH KASHRUS--BROOKLYN, NEW YORK):
We
note that other agencies or Rabbanim may have different standards, and every
person should follow his Rav or Posek in this area.
Pineapple.
Mites
can be found in the crown, outer rind and blossoms cups of the pineapple.
1.
The pineapple should be peeled until only yellow fruit is visible
2.
The fruit and cutting board should be rinsed after peeling since the
insects often crawl onto the cutting board
3.The
crown and rind should not be used on decorative platters since the insects
can transfer to other fruit
No
further checking is necessary
Check with your hashgacha for its policy
--------------------------------------
TESHUVAH MOMENT:
The Sefer Chovos HaLevavos (Sha’ar HaTeshuva, Chapter 7) writes:
“There is an old saying: No sin is small, if one persists in it. No sin is
great, if one seeks forgiveness for it!”
--------------------------------------------
FROM
THINK HASHEM DAILY:
“Be somebody
who makes everybody
feel like a somebody”
Hakhel Note: To subscribe to Think Hashem Daily email:
ThinkHashem@gmail.com.
----------------------------------------------------------
HASHEM
ELOKEINU:
A Rav
pointed out to us that in Birkas HaMazon--other than in the conclusion of
each of the four brachos themselves--wherever Hashem’s Name is mentioned, it
is mentioned as Hashem Elokeinu--Hashem our G-d. This
demonstrates to us the great level of Hashgacha Pratis that each and every
one of us experiences--even down to the particular food that one had just
eaten at his meal. Hakhel Note: Oh--how we should rejoice over the Hashgacha
Pratis each time we recite Hashem Elokeinu in bentsching!
-----------------------------------------------------
IT WOULD BE BETTER:
HaRav Ephraim Wachsman, Shlita, is world-renowned for his Shiurim on Emunah
and Bitachon. He teaches: If it ‘could be better’--it would be better!
----------------------------------------------------------
SHALOM
RAV:
In
Nusach Ashkenaz at Mincha and Ma’ariv, and at Nusach Sefard at Ma’ariv, we
begin the last bracha of Shemone Esrei with the words “Shalom Rav”. What
does Shalom Rav mean? The Kuntres Avodas HaTefillah writes
that when we recite these two short and simple words, we are asking for
Shalom HaKollel Harbeh Shelomos--peace that includes many forms
of peace…peace from war, peace from jealousy, peace in health of mind and
body, peace at home, peace with one’s possessions, and peace from all
happenings, instances and occurrences. These two brief words are packed
with meaning. With the proper Kavannah…they can bring us a long and
powerful way!
-----------------------------------------------------
FROM
GALUS TO GEULAH!
In
this week’s Parasha, we learn of the horrific plight of Bnei Yisrael at the
hands of the Mitzriyim. Yet, by the time we reach the middle of the
second aliyah--Moshe Rabbeinu is born! We then proceed for the balance
of Parashas Shemos, and will continue in Va’eirah, Bo and Beshalach--with
the seeds of and the actual Geulah! This should give us a tremendous feeling
of chizuk for the future. Although this Galus has been so difficult
and so very long--the Geulah once it comes will vastly overshadow it and
continue for a much longer period--actually forever and ever!
-----------------------------------------------------
THE
NA’AR:
Rabbi
Moshe Tuvia, Lieff, Shlita, provided two insights into the phrase in this
week’s Parasha “VeHinei Na’ar Boche”--and the child was crying,
ostensibly referring to Moshe Rabbeinu after having been discovered by
Paroh’s daughter. First--what was he crying about--after all, wasn’t he
about to be saved?! To this question, HaRav Meir Shapiro, Z’tl, answers
that he was crying for the other babies that were not being saved. In his
moment of success and salvation--Moshe was thinking about others. What a
great lesson for us--even if we are well, even if we have a Parnassa, even
if matters are otherwise on track--we must still put our heart and soul into
our prayers--not only for ourselves for every ounce of continued life comes
from Hashem --but to help others as well! For the second lesson, Rabbi
Lieff brought the Midrash and Ba’al HaTurim, which points out that the
Na’ar referred to here was actually not the baby Moshe who was
too young to be called a ‘Na’ar’, but it was his older brother
Aharon--who was crying over the fact that Moshe would be raised in a foreign
and alien environment. Both messages lead to the same result--we must be
sure that our Kavannah-filled Tefillos are not only for ourselves, but for
others as well. It is obvious that thinking about the Mitzvah of
VeAhavta LeReiacha Kamocha before davening (as the Arizal directs) not
only brings Achdus into our Tefillos--but also allows us to bring the plight
of others into our minds and hearts as well. If one has prayed--and
realizes that he had prayed for himself and not for others--then let him at
the time of this realization daven for others (in specific ways) as well!
-----------------------------------------------------
THE
MATEH:
Rabbi Yosef Eisen, Shlita relates how HaRav Pam, Z’tl, would constantly
relate a great lesson he learned from another Rav regarding Chinuch. The
Pasuk (Shemos 4:3) states that when Moshe Rabbeinu threw down the mateh, his
staff from his hand, it immediately became a snake. Yet, when he picked it
up--holding on even only to its tail, it became a staff in his hand. With
this incident, Moshe Rabbeinu, as a teacher of the multitudes, was being
taught how to treat all--even the weakest and poorest of his students and
disciples. If you cast them down, they will end up as snakes--by and
through your doing. On the other hand, if you grab hold of them--even to
any part of them, they can be rebuilt into the mateh--and we all know the
mateh’s subsequent history. It is, then, very much up to the teacher, the
Rebbi, the Partner-In-Torah, the Ben Torah, to demonstrate an affection and
caring to those who can learn from him. Casting another aside may be
justified under the circumstances, and is certainly the easier approach, but
it is that grabbing hold of and drawing near, the real concern and the
‘no-let-go and no-give-up’, caring feeling that will ultimately prove
successful. In the mateh’s case, taking hold and holding on literally
brought miracles--and in the successful mechanech and Ben Torah’s case, no
less is to be expected. Success will be found in the overriding love, the
reaching out in affection, of parent to child, teacher to student, and frum
to not-yet-observant. All you have to do is bring close and keep near, and
the rest will be history--that we hope keeps repeating itself!
-----------------------------------------------------
FROM
STRENGTH TO STRENGTH:
HaRav Matisyahu Salomon, Shlita (Mattisyahu Chaim Ben Ettel may he have a
Refuah Sheleimah) teaches that one should be careful to always learn
something immediately after Shacharis, as required by Shulchan Aruch Orach
Chaim 155. Indeed, even if it is only one Mishna, one should make this
‘Kevius Ittim LeTorah’ inviolate--even if one will lose a big deal in the
process (the Shulchan Aruch itself actually uses this language --”af im
savur leharviach harbeh”). HaRav Salomon explains why this K’vius Ittim is
so, so important. We recite in the Birchos HaTorah every morning that Hashem
Himself is the Melamed Torah LeAmo Yisrael--Hashem Himself is our teacher as
we learn. Since, as Chazal provide, the Pasuk of Yailchu MaiChayil El
Chayil adjures and instructs us to go straight from Tefillah to Torah, it is
as if Hashem Himself is waiting for us to teach us right after davening-- we
have an incredibly special appointment to learn--with Him!. Most certainly,
if we had a scheduled appointment with HaRav Chaim Kanievsky, Shlita in his
apartment we would be sure not to miss it for any reason. Every morning, we
have an appointment with our Melamed Torah --our Teacher--Hashem
Himself--and we definitely should not miss it either. The Pasuk of Yailchu
MaiChayil even teaches us what will happen if you take the time and make the
effort to attend the privileged meeting--for it concludes with the words “Yaira’eh
El Elokim BeTzion”, which, HaRav Salomon explains, means that you will
actually be zoche to the Siyata DiShemaya--to the Heavenly Help-- that comes
when one is in the presence of the Shechina--for you just are and have been!
Remember--it is the consistency and diligence--the commitment to the daily
meeting--even if it is not for a long period--that is important. Hakhel
Note: The Bi’ur Halacha(there, Siman 155, d’h Ais Lilmod) adds that one
should have the same Chayil El Chayil at night, such as after Mincha and
Before Ma’ariv (or after Ma’ariv)...for one also must study Torah--with the
Greatest of Teachers--at night as well. Remember--this is no appointment
that anyone would want to miss!!
-----------------------------------------------------
POINTS AND POINTERS ON THE SHOVAVIM PERIOD WE ARE IN:
A.
The Sefer Peleh Yo’etz under the topic Ta’anis writes that any
time one reduces a Hana’ah of Olam Hazeh in order to attain Kaparas
Avonos--it is called a Ta’anis. Indeed, he adds that, in his opinion,
for those who are weaker or are involved in Meleches Shomayim, it is
better to eat just bread than to voluntarily fast--for if one eats bread
he fulfills a Mitzva Asei D’Oraysa of bentsching, as well as several Mitzvos
DeRabbanan [including the opportunity to recite Asher Kideshanu
BeMitzvosav upon washing one’s hands!].
B. The Satmar Rebbe, Z’tl, taught that one cannot truly fathom the
accomplishment of Teshuvas HaRabbim. He writes that what can take an
individual a very long time to accomplish can be accomplished by the
Rabbim--B’Rega--in a minute. Based on this great Yesod--may we
suggest that if at all possible you arrange a Shiur during the Shovavim
period so that the Rabbim can benefit--and the unfathomable can be
accomplished!
=================================
18 Teves
TESHUVAH MOMENT:
There is an astonishing Pasuk in this week’s Parasha. The Pasuk states:
“But the midwives feared Hashem and they did not do as the king of Egypt
spoke to them…” (Shemos 1:17). How could it be that two women could
flagrantly violate and disobey the direct orders of the King of Egypt--the
most powerful monarch of his time?! We could understand if the Pasuk would
teach us that they tried saving some babies, or that they pleaded with the
King--but to wholeheartedly and completely disobey--would surely mean
execution in a matter of minutes! HaRav Mattisyahu Salomon, Shlita,
explains that the basis, the source of the actions, of Shifra and Puah are
revealed by the first part of the Pasuk--”But the midwives feared
Hashem…”--it was their fear of Hashem that allowed and caused them to
overcome all obstacles. They obviously had devoted much time and effort in
developing such a level of Yiras Shomayim. HaRav Salomon therefore suggests
that a great lesson that we each can learn from the midwives is to spend
time studying Sifrei Mussar and absorbing shiurim which helps us develop our
Yiras Shomayim. If, as the Pasuk specifically describes them, “midwives”,
can stand up and succeed against the King of the only superpower on earth at
that time, we, too, can accomplish much in our own personal environments
with the proper thought and study--by taking a set time every day and
learning how we in our personal lives can battle--and win against--all those
“Kings of Egypt”--all the machinations of the Yetzer Hara--around us so
often in our daily lives.
----------------------------------------------------------
WHERE
DOES IT ALL BEGIN?
Rashi
in this week’s Parasha teaches us how Moshe Rabbeinu got to the
Seneh--became Hashem’s Shaliach--and later received the Torah for all of
eternity at the very same location. It was because he went into the desert
with his flock so that he would avoid any inkling of ‘stealing’ any grass
from the idol-worshippers who surrounded him. What a lesson--how can we
become great, how can we ready ourselves to grow in Torah, what can we do to
gain eternity-- the first step is to stay as far away from gezel of
any kind as we can!
----------------------------------------------------------
FROM PRAYING WITH FIRE--RELATING TO GALUS AND GEULAH!
Rashi cites a Mechilta that explains the phrase “it was at the end of four
hundred and thirty years [that Bnei Yisrael left Mitzrayim]”. The Mechilta
tells us that once the preordained end of the exile arrived, Hashem did not
delay the Jews from leaving for even the ‘blink of an eye’. But the arrival
of the preordained time was not enough by itself to set the redemption in
motion, the Ramban explains. It was when “Hashem heard their moaning” that
He remembered His covenant. “They were not... redeemed, except for the fact
that their prayers were accepted with pity and mercy.” Tefillah, along with
repentance, will be the catalyst that sets in motion the Final Redemption as
well. The She’arim B’Tefillah (Harav Shimshon Pincus, Z’tl)
notes that even if everything is prepared and ready for the Redemption, if
the Gates of Tefillah are not opened--by us--nothing will be accomplished.
This is the meaning of the pasuk, “With weeping will they come, and with
supplications will I lead them.” (Yirmiyahu 31:8) As the Darchai Noam
comments, “One must be very careful with his tefillos, certainly in the time
when the arrival of Mashiach is at hand…for it is on them--those very
tefillos-- that the coming of Moshiach depends.”
----------------------------------------------------------
HOW TO EARN PERFECTION:
The primary, essential creature is man. All other created things, whether
above or below man,
only
exist for his sake, to complete his environment through their various
different qualities, appropriate for each of them. The elements of
perfection through which man can
perfect
himself are his intellectual powers and all good human traits. Material
matters and evil human traits, on the other hand, are the elements of
deficiency among which man is placed to earn perfection. [Excerpted from
Derech Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as translated in the
outstanding English translation by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
----------------------------------------------------------
SOME POINTS AND POINTERS
REGARDING MIDDOS FOR OUR TIMES:
1. What lesson can be learned from the fact that squirrels roam about the
streets of New York City and its environs with acceptance as domesticated
animals, but would be considered to be like rats if seen in the streets of
Yerushalayim? We may suggest that if one studies a squirrel he will note
that he is never at rest--he is always on the move, moving quickly and
alertly at all times--and using all of his abilities to attain his goal.
Those in Chutz LaAretz must understand that they must act with alacrity,
dedication and zeal in their Avodas Hashem--so that we can once and for all
leave the lands of Galus--and merit arrival and permanent dwelling in the
place which is described as Lifnei Hashem!
2. A Rav related that there was an outstanding lesson to be learned from
Yosef Hatzaddik. He was a tremendous Talmid Chochom who most closely
absorbed his father’s teachings--as the Torah describes ‘Ki Ben Zekunim
Hu Lo’. Yet, with all of his knowledge and all of the messages he
received from Hashem through his dreams, he had only one Eitzah to
escape the clutches and guile of the Yetzer Hara--VaYanas VaYeitzeih
HaChutzah--he ran. When the temptation comes--we must run, simply run.
This is what kept Yosef a Tzaddik--and this is what can keep us a Tzaddik as
well.
3. After one has run away from the Aveirah opportunity--whatever it may
have been, he can reflect: “I must be a very important person--after all,
the Yetzer Hara picked me for that Aveirah and not the scores of others he
could have selected. He must have really needed to get me. Just as I
succeeded this time, I daven to Hashem that He give me the good sense and
awareness, the strength and the ability to run--the next time he tries
again.”
4. At a Hakhel Yarchei Kallah, Rabbi Maimon Elbaz, Shlita, reminded
everyone of how HaRav Avigdor Miller, Z’tl, would teach how Hashem
especially packaged fruits in beautiful colors so that their appearance
would add to the wonder and enjoyment of the fruit. He asked, however--what
about the parking tickets given by traffic officers which are also
beautifully packaged with an orange exterior (at least in New York City).
How are we supposed to ‘enjoy’ these? He explained that this packaging
could be viewed as a demonstration of how even in the Middas HaDin there is
Rachamim. We would achieve a Kapparah through the monetary penalty without
the need c’v for a mugging or of weapons being used against us.
Instead, we were being given a Kapparah opportunity in a ‘perforate and
peel’ convenient and colorful envelope! Hakhel Note: Two points: One
should be careful not to disobey traffic laws. In all events, one should
not forget to exclaim: “May I have a Kapparah from my payment of this!”
5. Rabbi Elbaz also told the story of how HaRav Yosef Chaim Sonnenfeld,
Z’tl, was once walking towards the Kosel. An Arab in close proximity began
throwing tomatoes at him. HaRav Sonnenfeld mouthed something towards him.
The Arab--afraid and superstitious over the fact that he had been
cursed--ran over HaRav Sonnenfeld to ask forgiveness--”What did you say
Rabbi, what did you say?” “I thanked you for throwing tomatoes and not
rocks!” he responded. Sometimes, we have to recognize that the assault
being hurled upon us can be worse than it is, and thank Hashem--and the
complaining party--for not making it worse!
=================================
17 Teves
=======
TESHUVAH MOMENT:
IN HONOR OF SHOVAVIM:
Will you engage in one less indulgence today--even if it is just one
less cookie than planned?
----------------------------------------------------------
THE DEFINITION!:
Rabbi Mordechai Becher, Shlita related the definition of “forgiveness of
others” he had heard from Rabbi Y.Y. Rubenstein, Shlita: “It is the
understanding that the past cannot be changed, and that one must move on.”
Hakhel Note: Something to think about, the next time you are wronged.
----------------------------------------------------------
TENS
OF THOUSANDS:
The
Sefer Positive Word Power points out that one speaks tens of
thousands of words on an average day--and that accordingly the
difference between bad habits in speech (speaking negatively) and good
habits (speaking positively and encouragingly) truly has a tremendous impact
on the nature and quality of a person’s day. Let us take this to heart, to
mind--and to mouth!
-------------------------------------------
WHAT IS REALLY BEST!
“Since the period of earning and that of reward are different, it is
appropriate that man’s environment and experiences be different in the two.
While he is striving toward perfection, he must be in a setting containing
elements necessary for such effort. The period of earning must therefore be
one [where a maximum challenge exists and] where the spiritual and physical
are in constant strife. In this environment, there must be nothing to
prevent the material from prevailing and doing what it can, and conversely,
there must be nothing to prevent the spiritual from doing likewise. Nothing
should exist that would give either one an inappropriate advantage. Although
it might seem best to make the spiritual stronger than the physical, in the
light of man’s true purpose and what Hashem desires of him, namely, that he
earn perfection through his own effort--it would not be good at all!”
[Excerpted from Derech Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as
translated in the outstanding English translation by Rabbi Aryeh Kaplan,
Z’tl (Feldheim)]
-------------------------------------------------------
THE NEXT GILGUL:
One may have heard the quips: “I may have done that in a previous gilgul” or
“I won’t do this in my next gilgul”. Although comments such as these may be
intended to be humorous, or to gently push away a criticism or something in
need of correction, one should definitely think twice--and ask others to
think twice--about referring to gilgul in a light manner. The Chofetz Chaim
(Sha’ar Hatevunah Chapter 8) writes that one hour in gehenom is more
difficult than the yisurim of Iyov all of his life--and that the punishment
of a gilgul is more difficult than the punishment of gehenom! Instead of
‘looking forward’ to the next gilgul--spend time in the here and now to make
sure that it does not have to happen.
----------------------------------------------------------
AN IMPORTANT TEACHING ON BIRKAS HAMAZON:
The Sefer Hachinuch (Mitzvah 430) remarkably writes that: “Kol
Hazahir B’Birkas HaMazon Mezonosav Metzuyin Lo B’Kavod Kol Yamav--one
who is careful with bentsching will have Parnassah with honor all of his
day.” We asked Rabbi Pinchos Bodner, Shlita, author of Halachos f
Brochos, if he could guide us on the term ‘zahir’. Rabbi Bodner shared
the following essential thought with us: “This teaching of the Sefer
Hachinuch is quoted by many Poskim.”
To understand that you must see the beginning of that mitzvah how the Sefer
Hachinuch’s explains the mechanics of a brocha. To oversimplify, Hashem
gives us a brocha solely for our good - as a tool for us to draw “shefah”
abundance from Him. The Zohar (VaYakhel 218) teaches that if one makes a
bracha with chedva and einah tavah, Hashem will give him with
chedva and einah tavah. If when we bentsch we totally believe
with every fiber of our being that the sustenance we have received is from
Hashem and we praise and thank Him with the same joy and sincerity and
really believe what we are saying with the same degree of sincerity that we
would thank someone who just gave us with no strings attached, a twenty
floor building on Fifth Avenue and our expression of thanks is b’ayin tova--
then midda for midda Hakodosh Boruch Hu continuously will give us our
sustenance with happiness and b’ayin tova!
----------------------------------------------------------
THE
215TH YAHRZEIT:
Today
is the 215th Yahrzeit of the Maggid of Dubno, HaRav Yaakov b’r’ Zev (Wolf)
Kranz, Z’tl, whose legacy of Meshalim to bring lessons of the Torah to us
all remains unparalleled to this very day. Some of the Maggid’s Mesholim
have been collected in English in The Maggid of Dubno and His Parables
by Dr. Benno Heinemann (Feldheim Publishers). We once again present below
one of the great Mesholim, excerpted from this meaningful Sefer:
“The Maggid was once collecting funds for a charitable cause, when he met a
wealthy man who had the unenviable reputation of being a miser. In order to
induce the man to make even a small donation, the Maggid proceeded to
enumerate some of the contributions that he had already received, not from
wealthy people but from simple artisans and shopkeepers. “You know Chayim
the blacksmith gave me five thalers, Yossel the shoemaker gave me six....”
The wealthy man interrupted--”I would not call these people charitable--they
are poor men, and when they die they will not leave anything worth
mentioning. But I have made my will, and in it I leave much money to the
poor after my death.” The Maggid replied, “Your point is well taken, but
let me provide you with an appropriate Mashal: Do you know the difference
between a hen and a pig? The hen is a small animal, and does not have much
to give. Her eggs are small and light, and may weigh only two ounces each.
Yet, the farmer will coddle her like a baby. Even if she would leave her
coop, walk into her master’s house and track dirt over the newly washed
floor --not even a feather on her back would be touched even by the mistress
of the house. Now, the pig is much larger. It weighs 200 pounds, and of
this 25 pounds are pure lard. You would think it is quite valuable then,
would you not? Yet no one is ever nice to the pig. If it leaves its sty,
it is driven back with a broomstick, and if it dared to enter its master’s
house it would get a beating it would not soon forget. What then is the
basis for the difference between the hen and the pig? The hen may not have
much--but what she does give, she gives faithfully each day as long as she
lives. The pig may have much more wealth to offer, but it will give it up
only after it is dead. Now tell me, which of the two is the worthier
donor...?!”
With these words of the Maggid (may his teachings be a zechus for his holy
neshama, and for us all), we provide the following additional salient
reminders about Tzedaka-giving--as excerpted from the Kitzur Shulchan Aruch
itself (the following translation is based upon the masterful translation of
the Kitzur published by Feldheim):
1. A person should reflect that, at every moment, he asks Hashem for his
livelihood. Just as he requests that Hashem hear his cry, so too should he
hear the cry of the poor.
2. One must at all times realize that he is not reducing his wealth by
giving of it to the poor--for after all the money is not his, but rather a
trust granted to him in order to carry out the will of the One Who entrusted
it to him. Tzedaka is the portion which he will ultimately receive for all
his labor in this world, as the Pasuk (Yeshaya 58:8) states: ‘Your Tzedaka
will proceed before you’. Tzedaka wards off harsh decrees and prolongs
one’s life. The highest form of giving is to assist a poor Jew maintain his
position before he reaches utter poverty. This includes giving him a proper
gift in an honorable manner, granting him a loan, involving him in a
partnership, or finding him a business or profession which allows him to
support himself, and thus not be forced to rely on others. This is taught
by the specific words of the Torah (Leviticus 25:35): “You shall come to his
aid”--i.e., assist him so that he does not fall.
3. One should take care to give Tzedaka secretly, hiding one’s gifts to the
greatest extent possible. If it is possible to give in a manner where the
donor is unaware of the identity of the recipient, and the recipient of the
donor, this is very desirable. At the very least, one should not boast of
the Tzedaka he gives. Nevertheless, a person who consecrates an article as
charity is permitted to write his name upon it, so that it will serve as a
memorial for him, and it is fitting to do so.
4. In particular, attention should be paid to give Tzedaka to a poor
Torah Sage in a manner fitting to his honor. If he does not want to
accept charity, he should be offered merchandise for business dealings. It
should be sold to him at a low price and purchased from him at a high
price. If he is knowledgeable in commerce, he should be lent money to
invest in a business. Chazal (Pesachim 53b) declare, “Whoever supplies a
Torah Sage with merchandise merits to sit in the Heavenly Academy”.
Hakhel Note: At the very least, we should give some Tzedaka today
L’ilyui Nishmas the Dubno Maggid--whose sage advice we have all heard at
one time or more likely many times in the past--and who has provided us with
this valuable instruction on Tzedakah which we should never forget!
==========================
16 Teves
A TESHUVAH MOMENT:
With the onset of Parashas Shemos, we have begun the special Teshuva-
endowed period of Shovavim. Indeed, the Luach Dovor B’Ito finds a special
allusion to this period in the first Pasuk of the Parasha--the last letters
of “Mitzraima Ais Yaakov Ish U’baiso”... spell Teshuva! The Luach adds that
the Arizal (in Sha’ar Ruach Hakodesh) requires that one give Tzedaka every
day of Shovavim as the Pasuk expressly states (Doniel 4:24) “Vechata’ach
Bitzedaka F’ruk...--redeem your sins through acts of tzedaka and your
iniquities through kindness to the poor.” A special dedication to daily
tzedaka during this period would most certainly indicate the seriousness in
which you view the requirements--and the opportunities-- of this
incomparable period!
Hakhel Note: The Shelah Hakadosh points out that we see the value of each
and every day in one’s Avodas Hashem from the words of Paroh who demands
“Kallu Ma’seichem Devar Yom Beyomo--complete your work--the daily amount
each day.” Everyone can give excuses--but it is an uphill battle to get
them accepted--and, after all, it is your life that is in question--and your
life that is important. The daily tzedaka, the daily Pasuk (Pesukim) of
Yiras Shomayim, the daily attempt or drive for Teshuva--especially in these
auspicious days--will certainly move us very well towards our life’s goal
and our life’s purpose. Who is it all up to--you only have to look in--to
make the wonderful discovery!
-------------------------------------
REALITY CHECK!
It is now less than one month to Tu B’Shvat, less than two months to
Purim! Have we recently viewed our Kabbalos sheet from the Yomim Noraim?
How is our Teshuvah BeChol Yom Program moving along?...Let us prepare for
the upcoming festivities and festivals so that we are not only physically,
but spiritually ready. As our first stop, Tu B’Shvat. teaches us--only
after the rain-- can the fruit grow!
------------------------------------
QUOTABLE QUOTE:
“We cannot partake of the offerings of the Internet with gusto and expect
ourselves to stop right at the threshold of cheit.”
[Excerpted from The Evolving Digital Challenge by Rabbi Nechemiah
Gottlieb, Shlita].
--------------------------------------
THE SOUL’S SECOND FUNCTION:
“We are normally aware of the soul’s existence only because it provides us
with life and the ability to think. It is necessary to realize, however,
that the soul also has another function, and that is to purify even the
physical matter of the body. The soul has the power to elevate the body step
by step, until even the body can derive pleasure from perfection along with
the soul.”
[Excerpted from Derech Hashem by HaRav Moshe Chaim
Luzzatto, Z’tl, as translated in the outstanding English translation by
Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------------
WHITE TEETH!
In last week’s Parasha, with the words U’levehn Shinayim Mei’chalav, we
learn of the importance of white teeth (Bereishis 49:12). It is said that
HaRav Avigdor Miller, Z’tl, once explained to someone why he felt that even
as a zakein muflag he was still blessed with all of his beautiful teeth: “It
is because I thank Hashem for them every day!”
Hakhel Note One: In contrast, we learn on the seder night that the rasha
questions the need for what we do at the Seder--and we blunt his teeth!
Hakhel Note Two: A Rav quoted his Rebbetzin as saying: “Imagine if Hashem
would give us tomorrow only what we thanked Him for today!”
Hakhel Note Three: We may additionally suggest that teeth is a part of the
human body which emerges after the person is born, in a sense representing
the person’s personal growth--the ‘nurture’ beyond the ‘nature’, the
personal effort that we each have to put into life. HaRav Miller, Z’tl, used
the teeth to teach how we have to thank Hashem for each and every thing--we
can also use the teeth to remind ourselves that we must go beyond that which
we are born with--and develop ourselves into someone not even imagined at
birth!
------------------------------------
SOME ADDITIONAL NOTES ON THE
SHOVAVIM PERIOD WE ARE IN, BASED ON THE LUACH DAVAR BEITO:
A. If we do not fast, there can be replacements--which include Tzedakah
(based upon the Pasuk (Doniel 4:24) “VeChataich BeTzedakah Feruk”--and your
sins shall be redeemed through Tzedakah), and also by being more circumspect
with one’s words during this period. Indeed, some say that a Ta’anis Dibbur
is worth 1,000 times more than a Ta’anis from food. Similarly, Rebbi Moshe
Leib Sasover, Z’tl, specifically writes that if a person stops himself from
getting angry, it is worth more than 1,000 fasts. As many of us know,
Rabbeinu Yonah brings in the Yesod HaTeshuva in the name of the Ra’avad that
one who eats and stops as a matter of course without fulfilling his full
desire is performing an act which is greater than fasting--for fasting is a
one-time display of dedication--and this is a constant breaking of desire.
B. The term Shovavim is based on the Pasuk (Yirmiyah 3:22) “Shuvu Bonim
Shovavim Erpah Meshuvoseichem”--return, wayward sons, and I will heal your
waywardness. It is thus an auspicious time for Teshuvah--just as when a
sick person goes to a spa which has the medicinal qualities needed to heal
him. The Toldos Aharon adds that our sincere Tefillos to correct our Middos,
to sanctify our senses and to be saved from depression, anger and pride are
more acceptable to Hashem during these times.
C. Some do not eat food which was once live (fish, poultry or meat) on
various days during this period, and some not at all on weekdays--except at
a Seudas Mitzvah.
D. There are 42 days of Shovavim which is representative of the word Bam in
the words VeDibarta Bam. Accordingly, it is a time to increase one’s Torah
study. Accordingly, the Klausenberger Rebbe, Z’tl, taught in the name of
Rebbi Elimelech of Lezinsk, Z’tl, that if it is difficult for one to fast he
should instead learn two dafim of Gemarah with Tosfos or five dafim of
Gemarah with the Rosh, and this would be greater than fasting.
E. Many increase their recitation of Tehillim (especially on Erev Shabbos).
Hakhel Note: Irgun Shiurai Torah has arranged worldwide Shovavim Shiurim.
To learn how you can participate or start a Shoavaim Shiur in your
neighborhood, please call: 718-851-8651, or email tapecenter@yeshivanet.com.
=================================
13 Teves
TESHUVAH
MOMENT:
The primary, essential creature is man. All other created things, whether
above or below man,
only
exist for his sake, to complete his environment through their various
different qualities, appropriate for each of them. The elements of
perfection through which man can
perfect
himself are his intellectual powers and all good human traits. Material
matters and evil human traits, on the other hand, are the elements of
deficiency among which man is placed to earn perfection. [Excerpted from
Derech Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as translated in the
outstanding English translation by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------
LISHUASECHA KIVISI HASHEM:
In this week’s Parasha, we find perhaps the shortest Pasuk in the Torah--Lishuasecha
Kivisi Hashem…for Your salvation do I long Hashem (Bereishis 49:18). As
we have noted in the past, HaRav Shimshon Pincus, Z’tl, brings that the
Brisker Rav could often be found reciting this Pasuk, and HaRav Pincus
suggests that this was possibly so because it is a Mitzvah Min HaTorah to
daven to Hashem when one finds himself in a time of tza’ar. It may
have been that the Brisker Rav felt a tza’ar, and accordingly used
the words of this Pasuk as his basis for davening be’eis tzara to
Hashem. There is another usage of the Pasuk Lishuasecha Kivisi Hashem,
as brought by the Mishna Berurah (Orach Chaim 230: seif katan 7).
There, the Mishna Berurah writes that when one sneezes, his friend should
give him the bracha of “ossusa” (the equivalent of “You should be
healthy”), which is perhaps replaced by some today with the phrase “gezuntheit”
or “labriut”. After one receives the bracha of ossusa, the
Mishna Berurah continues, he should respond to the well-wisher with the
words “baruch tiheyeh”, and then recite the Pasuk for himself of
Lishuasecha Kivisi Hashem. By then reciting the Pasuk, one is davening
to Hashem that just as He saved him while sneezing, so too, should He
save him in the future (Dirshu Edition of the Mishna Berurah, in the
name of the Rivevos Ephraim). Hakhel Note: When we realize that
Hashem is the Source of all Yeshuos--we can ask Him for more!
Reminder Note: Now that in the Northern Hemisphere it may be a time when we
r’l hear more sneezing around us than during the rest of the year, we
once again provide the Tefillos to be recited before going to a doctor and
before taking medicine
http://www.hakhel.info/archivesPublicService/TefillahBeforeVisitingDoctor.pdf
---------------------------------------------------------
WE CONTINUE WITH OUR
EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
In this week’s Parasha, we learn of the power of Dibbur in the
brachos of Yaakov Avinu to his children and grandchildren. We can
understand then that the Ma’aseh Beraishis is described in terms of speech
as well--VaYomer--and as the Mishna in Avos teaches--BaAsara
Ma’amaros Nivra HaOlam. In fact, there is a Siman in Shulchan Aruch
(Orach Chayim 307) entitled “Dinei Shabbos HaTeluyim BeDibbur”--as there are
very important guidelines as to VeDabber Davar--what we should speak
about on Shabbos and how we should speak about it. We provide below just a
few reminders relating to these pervasive Halachos, as excerpted from the
Dirshu edition footnotes to this Siman in Shulchan Aruch:
1. First--An Essential Reminder! We should be especially careful to talk
Torah on Shabbos--for the Ben Ish Chai writes in the name of Mekubalim that
learning Torah is 1,000 times as great on Shabbos as it is on a
weekday!
2. Just as it is assur to ask an akum to do an actual melacha on
your behalf--it is assur to ask them to do even an Uvda D’Chol.
Furthermore, just as inappropriate gesturing is treated like speech and
considered Lashon Hara--so too is gesturing to an akum to do a melacha or
Uvda D’Chol on Shabbos also prohibited.
3. One should not tell his friend how much he paid for an item (i.e., he has
already purchased it)--if his friend is in the market for the same item--for
his friend is in need of this financial information during the week and it
therefore constitutes Dibbur Chol.
4. Although one may not generally borrow an item from another Jew on
Shabbos because the lender may come to write down the loan he has made,
HaRav Shlomo Zalmen Auerbach, Z’tl rules that it would be permissible to
borrow from an akum--for even if the akum will write down the loan, he is
doing so for himself--and not for the Jew, and thus his writing is
permitted.
5. The Shelah HaKadosh writes that one should not say Good Morning to a
person on Shabbos--but rather Shabbos Tava--Good Shabbos--and by
doing so he will fulfill the Mitzvah of Zachor Es Yom HaShabbos LeKadesho!
In fact, the Bi’ur Halacha brings in the name of Rebbi Akiva Eiger, Z’tl
that one may actually fulfill his ikar chiyuv of Kiddush on Leil
Shabbos by expressing the meaningful words of Shabsa Tava!
--------------------------------------------------
POINTS AND POINTERS ON THE LAST PARASHA OF CHUMASH BEREISHIS, PARASHAS
VAYECHI:
A. The Parasha begins with the words Vayechi Yaakov BiEretz
Mitzrayim--Yaakov lived in Egypt. This teaches us that no matter
where we are, and no matter what our situation, Hashem has given us the
breath of life and we too must act with a Chiyus--with motivation,
inspiration and enthusiasm!
B. We received an important insight from a reader relating to Yaakov’s
bowing at the head of the bed in Yosef’s presence, which we paraphrase as
follows: The very act of bowing was a sign of special respect to
Yosef--although Yosef was only Yaakov’s son, and although the entire episode
between Yosef and his brothers over so many years had caused Yaakov so much
distress. An important lesson to be learned is that each and every member
of one’s family must be shown proper respect and honor, notwithstanding
their age, position in life, attitude, and even trouble that they may have
indeed caused you. Familiarity and your day-to-day existence with them are
insufficient cause to deny someone the respect due to him as a person and as
someone who Hashem has especially chosen and specifically designated to be
closely related to you. Chazal (Avos 4:1) teach “Aizehu Mechubad
HaMechabeid Es HaBriyos--who is honored--one who honors Hashem’s
creatures”--as the Pasuk states “Ki Mechabdai Achabeid...for
those who honor Me I will honor, and those who scorn Me shall be degraded”
(Shmuel I, 2:30). If one is duty bound to honor all creatures, he must
certainly show proper respect to the people Hashem wants him to interrelate
with, learn from and teach to on a day-to-day-to-day basis.
C. Chazal teach that Yaakov Avinu’s bowing at the head of his bed teaches
that the Shechina is on top of the head of a sick person--as Yaakov was
bowing down to the Shechina. HaRav Shlomo Wolbe, Z’tl, explains that a sick
or vulnerable person feels his weakness and truly realizes that he is
dependent upon Hashem’s support and sustenance. Because the weak person
feels wholly reliant on Hashem, Hashem in turn comes closer and closer to
him as well. This is truly a lesson for all--the more dependent one is on
Hashem, the more one supplicates with true feeling and asks and pleads from
Hashem, the more Hashem will be close to him. Dovid HaMelech succinctly
expresses this tenet in Tehillim with the words “Karov Hashem Lechol
Korav Lechol Asher Yikrauhu Ve’Emes--Hashem is close to all who are call
upon Him--to all who call upon Him sincerely” (Tehillim 145: 18, Artscroll
Translation). In fact, this Pasuk and its theme is so important to our
daily existence that we are reminded of it every time we recite
Ashrei--three times daily!
D. When Yaakov saw some of the progeny that would come out of Menashe and
Ephraim, he exclaimed “Mi Eileh--who are these people?!” After Yosef
clarified that they were his legitimate children, Yaakov gave Menashe and
Ephraim their respective Brachos. At first glance, this may be difficult to
understand--if people of the likes of Yeravam and Yei’hu are to descend from
Ephraim and Menashe--what difference would it make that their ancestors were
initially of good stock? Why should Yaakov give the bracha?! We may
suggest that this teaches us the sheer potency and potential of a bracha.
Although the future seemed to indicate that there was much negativity that
would arise--Yaakov still felt that the bracha could still help to
ameliorate the acts of the Reshaim--and that the progeny would
ultimately be worthwhile. We must understand that the Koach of our
Brachos to another is beyond our comprehension (especially as we have noted
in the past, if they come from Hakaras HaTov for what someone has done for
you). Ultimately good will win out and the brachos that we give can help
speed the process. Additional Note: It is reported that the Brisker
Rav, Z’tl, was upset that many people were davening for the Russians to win
in World War I; instead, he insisted that people daven for the Yeshuas
Hashem. Who knows, he lamented, whether the Communists stayed in power
in Russia after the war because of all of the Tefillos on behalf of the
Russians at the time?!
E. HaRav Chaim Kanievsky, Shlita, was asked how the bracha given
to boys on Leil Shabbos, at a bris, and at other occasions is Yesimcha
Elokim KeEphraim V’ChiMenashe--after all isn’t that only
a part of a Pasuk in this week’s Parasha and we have no right to
break up Pesukim like this. HaRav Kanievsky sagaciously responded: “It
cannot be an aveira, as the Torah itself teaches ‘Becha Yevareich Yisrael
Leimor Yesimcha Elokim KeEphraim V’ChiMenashe’--this is the
way we are to bless our children.”
Additional Note: Many ask why the Bracha of “Yesimcha Elokim
K’Ephraim V’ChiMenashe” is so fundamental that it overshadows all other
Brachos. One classic explanation is based upon the relative response of
Yosef and Menashe to Yaakov Avinu’s switching of his hands, so that Ephraim
was blessed with the right hand and Menashe with the left. Yosef’s response
was shock and dismay--while the responses of Menashe (who was really the
affected party) was silence and acceptance! Menashe’s brotherly love was
coupled with a refined relinquishment of any notion of jealously.
Their joint and unified bracha was one of love, of recognizing each other’s
roles, and of not being jealous of the other. Yosef’s descendants were
given the mission of teaching our people that although we are different, we
are one and we can love and respect each other. Indeed, Yaakov told Yosef
that any future children that he had would become part of Ephraim and
Menashe’s families, of their ultimate message, and would not need or have
any independent nachalah. The Pasuk (Yecheskel 48:32) teaches that
in the future there will be a gate for each one of the Shevatim to exit
Yerushalayim, and “Shevet Yosef” will only have one gate--we may suggest
that this is because at that time we will have all learned the lesson that
Yaakov Avinu set out to teach us--Yesimcha Elokim KeEphraim
VeChiMenashe!
F. Rashi (Bereishis 49:3) teaches us that Reuven, as the bechor,
was destined for greatness--for him and his descendants to inherit the
Kehuna and the Malchus of K’lal Yisrael. What prevented it all? The Torah
describes it in two words--’Pachaz Kamayim’--the too-quick,
unthinking, angry response that he displayed. Oh, how we must take the
lesson, when we realize we are about to exhibit just the same kind of
response in our home, in a store, or in a work place. If it is Pachaz
Kamayim--we know it is wrong, and we know its r’l devastating
results…
G. Many think that Yaakov Avinu was upset with Shimon and Levi and
that, accordingly, he gave them no clearly expressed bracha. We, however,
note that Yaakov’s first words to them are Shimon and Levi Achim--Shimon
and Levi you are brothers. The feeling of and acting as, a brother is in
and of itself an outstanding blessing. Hakhel Note: The following was once
provided to us by a reader: A Rav related to HaRav Yaakov Kamenetsky, Z’tl,
how his family gets together for a Yahrzeit, after each has learned a Perek
or so of Mishnayos, and they make a Siyum together. HaRav Kamenetsky
responded “I don’t know if that is called a Siyum, but it is certainly an
outstanding zechus when the family gets together!”
H. In his bracha to Naftali, Yaakov Avinu describes this Shevet as
“HaNossein Imrei Shaffer--who delivers beautiful sayings” (Bereishis
49:22). The Targum explains what these beautiful sayings are--Modan
U’Mevarechin--they thank and bless Hashem for the beautiful fruits
within their territory. How wonderful! Each and every one of us is capable
of Imrei Shaffer--beautiful sayings--through the meaningful and
heartfelt brachos that we make!
I. Relating to the concept of brachos in the Parasha, we add the following
two points:
1. Prior to giving a bracha, try to feel a greater closeness to the
person. Yaakov Avinu, for instance, first brought Menashe and Ephraim close
to him, and kissed them and hugged them (Bereishis 48:10). This may
constitute an important component of the sincerity, depth and potency of the
bracha.
2. Having made this point, there is really no requirement that brachos be
made directly to human beings. It is well known, for example, that the
Alter of Slobodka once passed by the home of a Talmid Chacham and blessed
the home and everyone in it. We can analogize a bit: When an ambulance
speeds by, or even when you hear the ambulance siren, you can daven/give a
bracha that the person, whoever he or she may be, has a Refuah Shelaima.
Or, in another vein, when seeing the bakery line out the door on Erev
Shabbos, you can silently bless everyone on the line to have an enjoyable
Shabbos. While at first all of this may appear a bit naïve, childish, or
“overly frum”, it really only indicates that you are a thinking person with
(or trying to develop) Ahavas HaBriyos and Ahavas Yisrael--love for Hashem’s
creations and love for fellow Jews. In fact, the Baalei Mussar denounce the
term “frumkeit” as relating to observance and practice out of rote, rather
than with feeling and freshness.
Concluding Note: The Navi(Yirmiyahu 9:22, 23 ) exclaims: ”Thus says
Hashem: Let not the wise man boast of his wisdom, nor the strong man boast
of his strength, nor the rich man boast of his riches; but, let him that
boasts exalt in this, that he understands and knows Me, for I am Hashem who
practices kindness, justice and righteousness on the earth, for in these
things I delight, says Hashem.
In short, in whatever situation we find ourselves, Hashem tells us--what do
we think that He would do in the same situation? The man who “understands
and knows Me” is the man in whom Hashem delights. Who does more Chesed than
Hashem and who gives more Brachos than Hashem? These are, of course, only
two examples, but they are important steps along the way to being Hashem’s
delight!
--------------------------------------------------
AS WE LEAVE SEFER BEREISHIS, AND THE LESSONS OF THE AVOS....:
And the days of Yisrael drew near to die; and he called his son Yosef, and
said to him: If now I have found favor in your eyes, please…deal with me
kindly and truly….” (Beraishis 47:29) Based upon this Pasuk, Rabbi Zelig
Pliskin, Shlita, in Love Your Neighbor (p. 125) brings the following
story:
When Rabbi Moshe of Kobrin was seven years old, there was a severe famine in
Lithuania. Poor people wandered from village to village in search of food.
Many of them flocked to the home of Rav Moshe’s mother, who readily cooked
and baked for them. Once a very large number of the poor came to her home
and she had to cook for them in shifts. When some individuals grew
impatient and insulted her, she began to cry, since she felt that she was
doing her utmost for them. Her young son, the future Rabbi of Kobrin, said
to her, “Why should their insults trouble you? Don’t their insults help you
perform the mitzvah with sincerity? If they had praised you, your merit
would be less, since you might be doing the kindness to gain their praise,
rather than to fulfill the Almighty’s command.” (Ohr Yeshorim, p. 50
footnote).
Based upon this extremely important concept, the principle of true and pure
kindness, Rabbi Pliskin writes that one should not view many of his
otherwise necessary daily tasks as a mere drudgery. In the context of a
housewife, for instance, Rabbi Pliskin quoting HaRav Chaim Pinchos
Scheinberg, Z’tl, writes, “If a housewife had the opportunity to perform the
same tasks [i.e., tasks performed on behalf of small children] for, let’s
say, the Chofetz Chaim, she would certainly be happy to do them. It is no
less a chesed for one’s own children.”
Each and every one of us, rather than having to perform a Chesed Shel Emes
only at, r’l, a levaya, should attempt to perform pure acts of
kindness with those incapable of paying you back, or not knowledgeable
enough to pay you back, or in some cases, aware or courteous enough to even
saying thank you. Providing behind the scenes, unappreciated chesed is the
hallmark of the people of Israel. Do the billions of people in the world
today, for instance, know or appreciate that they are in existence only
because of Torah and our study? Indeed, with this thought in mind when
learning, your study too becomes a Chesed Shel Emes!
--------------------------------------------------
A COMMON THEME:
Yosef’s life takes a good part of the last four Parashiyos of Sefer
Bereishis. What was that special quality, the unique aspect, of Yosef which
made him so deserving of our attention--as the successor to Yaakov Avinu,
and the Avos, and as the fitting person with whom to conclude Sefer
Bereishis--which is also sometimes known as Sefer HaYoshor (our Guidebook
for Proper Conduct)?
There are obviously many different aspects of Yosef’s tzidkus--his
righteousness. HaRav Mattisyahu Salomon, Shlita, focuses on a common theme
which extends through various events described in the Torah about his life.
First, we find that Yosef was taken down to Mitzraim in a “bed of
roses”--not in the typical slave-trade manner, but amongst sweet smelling
spices. Why? Because Yosef, even in his forlorn state, could still
appreciate a pleasant aroma or a calming scene. Later, we find that Yosef,
while muddled in a deep-and-dark dungeon kind of setting (the Torah states
that he was in a bor--a pit--not exactly like the prisons of today) asks the
ministers placed there with him: “Why do you not look good?” Is Yosef’s
line of questioning a logical one? The answer seems to be a
resounding--Yes, to Yosef, it was quite logical--because of Yosef’s true
equanimity, his presence of mind, and his clarity of thought. He was simply
telling those ministers--do not sulk over your state; do not overindulge in
self-pity, for it will get you nowhere. Maybe I can help you in some way…
Then, when Yosef is taken out of the pit/prison to be admitted to Paroh’s
presence after not one, two, or even three or four--but twelve--years, Yosef
does not start running head first towards the palace. Instead, despite the
fact that “VaYeritzuhu--they rushed him” from the pit to bring him to Paroh,
nevertheless “VaYegalach VaYechalef Simlosav” (Bereishis 41:14)—Yosef--by
himself and for himself--shaved and changed his clothes, for, as Rashi
(ibid.) teaches, it would simply not have been “Kavod HaMalchus”--the proper
respect due to a king, if he had presented himself before Paroh in his
prison garb and appearance. Yosef’s clarity of mind and spirit once again
triumphed over his erstwhile instinctive reactions.
What follows next is--rather than Yosef ingratiating himself to Paroh, or
accepting any form of aggrandizement--he tells Paroh “Biladai--it is not me”
whom you should attribute anything to, I am truly only a Hebrew slave--it is
all up to Hashem. I have no special secrets, powers or even sagacious
advice--anything and everything I do or say will not come from me. Once
again, his menuchas hanefesh overcame any of the easily-attainable ambitions
before him.
Finally, in the end, Yosef explains to his brothers that he is not angry
with them; as it is obvious that Hashem directed them in their mission to
send Yosef to Mitzraim--and, in Yosef’s words “Al Tirau…--fear not, I will
sustain you and your young ones. He spoke to them and comforted their
hearts” (Bereishis 50:20, 21).
The Menuchas HaNefesh, the calmness and clear thinking Yosef exhibited even
in difficult situations, is, HaRav Salomon states, the hallmark of true
bitachon--faith. A wonderful by-product of this bitachon is that Yosef is
able to keep his hopes and spirits up in all situations--ranging from the
dark dungeon to the viceroy’s palace.
With the opening of Sefer Shemos next week, we quickly find ourselves as
“The Jew in Galus.” It is apparent that the Torah, by providing us with the
model of Yosef, is teaching us how to best survive the ordeals of suffering
and exile. The Ramban (on Parashas Vayechi) writes that our current Galus,
Galus Romi, is a mirror of Galus Mitzraim, and explains why (see there). We
should, then, take some time out from the lessons of Yosef’s life to help us
better manage our current Galus Romi, as well. Perhaps one can try to take
a seemingly “negative” event that has occurred, and try to look at it in a
calm and reasoned light--recognizing the positive--the sweet aroma or the
silver lining--that may be found in Hashem’s guiding hand. If this is
difficult to do on your own, one can attempt to do so with a relative or
friend.
May the lessons from Yosef in bitachon building help to bring us out of the
Galus--and into the Geula that we will B’Ezras Hashem be witnessing--as the
parashios of the coming weeks unfold upon us!
=================================
12 Teves
A TESHUVAH MOMENT:
“When confronted with the
Nisayon of technology, we
must factor in
mesirus nefesh as
part of how Hashem
wants us to
respond.”
[Excerpted from The Evolving Digital Challenge by Rabbi
Nechemiah Gottlieb, Shlita].
----------------------------------------------------------
QUESTION OF THE DAY:
In this week’s Parasha (Bereishis 49:14), the bracha to Yissocher
begins with the words: “Yissocher Chamor Gorem” (Artscroll
Translation: Yissocher is a strong-boned donkey). The Targum Onkelos
translates these words as: “Yissocher Atir B’nichsin”--Yissocher will
be wealthy. We know that Zevulun supported Yissocher
and is even given the Birchas Yaakov first for this very reason (see Rashi
ibid. Pasuk 13). If Yissocher is given the bracha of wealth--why does he
need Zevulun’s sponsorship at all?
-------------------------------------------
GUR ARYEH!
Rebbe Tzadok HaKohein, Z’tl, beautifully explains that both Shevet Dan [the
tenth tribe corresponding to the tenth month of Teves] and Shevet Yehudah
are referred to as “Gur Aryeh” in the Torah (see Bereishis 49:9 and Devarim
33:22). Furthermore, the leaders in charge of building the Mishkan were
Betzalel from Shevet Yehuda and Ahaliyav from Shevet Dan; Rebbe Tzadok
brings from the Medrash Tanchuma that this was the case in the Bais
Hamikdash as well. This teaches us forever that
Shevet Dan, which traveled at the end (tenth) of the Shevatim in the Midbar,
is connected to Shevet Yehudah, which traveled first in the Midbar and which
represented Malchus, because it is essential that we
connect the top to the bottom, the end to the beginning. In fact, Rebbe
Tzadok explains that this is what is meant by Chazal (end of Ta’anis) who
teach that in the future Hashem will make an ‘igul’,
a circle for the Tzaddikim--for in a circle the end and the beginning are
connected as one. It is for this reason that Yaakov Avinu recited the words
“Lishuasecha Kivisi Hashem” over Dan--for the
Moshiach can come when such a low point has been reached [look around] that
it is ready to join to the high point--and man’s existence comes full
circle!
-------------------------------------------
GREAT LESSON FROM PARASHAS VAYECHI:
Yaakov told Yosef that he was
giving him one additional portion that he took from the Emori “BeCharbi
U’Vekashti”. The Gemara (Baba Basra 123A) asks, “Could Yaakov Avinu
have really taken this portion with his sword and bow?” After all, Dovid
HaMelech teaches us all in Tehillim (44:7) “For I do
not trust in my bow, nor does my sword save me”? The Gemara therefore
concludes that the word “BeCharbi--my sword” refers to his prayer and
“U’Vekashti--my bow” refers to his supplication. The Meshech
Chochmah (Bereishis 48:22) reconciles the plain meaning of the words “my
sword and my bow” with the Gemara’s explanation of “my prayer and my
supplication” as follows: In fact, Yaakov Avinu did go to war with a sword
and bow, in much the same way as Avrohom Avinu went to war with Eliezer his
servant against the four superpowers of his time. They each made all of the
efforts they could make as human beings, and placed all else--and most
importantly the outcome--in Hashem’s hands with
their Tefillos.
The Chazon Ish further crystallizes the point. He writes (Kovetz
Igros Chazon Ish 3:62) that we must
always remember that we are powerless to accomplish
anything. Our actions, really our efforts, arouse Heavenly mercy to fulfill
our intentions. The Chazon Ish continues that, in fact, the one who davens
and intensely supplicates to be saved, accomplishes more than the one who
puts in the effort. Hakhel Note: With this thought in mind,
we can perhaps further understand the Pasuk relating
to Yaakov’s bracha: “Sikeil Es Yadav--he made his hands smart” (see
Targum Yonasan Ben Uziel there). We cannot really
win wars with our weaponry, our hands and our skill. It
must be with our minds, properly directed to our Father in Heaven.
We were always known for our Sechel--we
suggest that the Pasuk reveals to us what the Sechel
we are to be known for really means!
Hakhel Note:
Some describe BeCharbi as our regular, daily Tefillos, and
Vekashti as our personal requests for something specific, and explain
that we must first daven
BeCharbi--at having success at our ‘close range’ Tefillos--and only then
can we proceed with the more ‘long range’ specific
Tefillos. We must first
properly exercise our cherev--and this will empower our keshes!
----------------------------------------------------------
I AM A MA’AMIN:
At a Hakhel Yarchei Kallah, HaRav Yisroel Belsky, Z’tl, noted that one of
the Avodos of our day is “overcoming the barriers” to Emunah. Our barriers
include the secular views of the events around us, as espoused by the public
and in the media, even trickling into the reporting of politics and news
events by persons or publications within the Jewish community. We simply do
not view the news and what it means as the rest of the world does. There is
a Guiding Hand. What purpose is there in expressing anger at this
politician, or in questioning the strategy of an army, when the wisest of
all men has already told us thousands of years ago that “Lev Melochim
Vesorim Biyad Hashem”--the conduct of kings and princes is the conduct
of a puppet! If we hear the news, and it affects us, we should translate it
into Yiras Shamayim and Tefillah.
Interestingly, HaRav Belsky recalled that HaRav Moshe Feinstein, Z’tl, had
once come to Yeshiva Torah Vodaas to speak to the Bnei HaYeshiva. He
advised them to have special Kavannah when reciting the Brachos of Refaeinu
and Bareich Aleinu, for it is “easier” to have Kavannah when making requests
of Hashem in spiritual matters, than it is when making requests in physical
or more mundane matters. One simply believes that he need only take a pill,
undergo a particular therapy which will help heal him, or make him feel
better. Similarly, one can very readily conclude that his wise business
decisions, or the right contacts he has made, are the source of his
financial success or livelihood. True Emunah is also overcoming these
barriers--those that one may himself put in the way to his proper belief and
expected relationship with Hashem. Hakhel Note: Perhaps when reciting
these Brachos, one can have special Kavannah that “I am a Ma’amin, I am a
Ma’amin!” Of course, it wouldn’t hurt to have this in mind when your Emunah
is challenged throughout the day by what you hear--or what you think!
Hakhel Note: In this week’s Parasha, Yaakov Avinu gives Yosef the reason
behind his switching hands in blessing Menashe and Ephraim: “...but his
younger brother shall be greater than him”. HaRav Avigdor Miller, Z’tl
provides the following incisive insight here: “This is another instance of
the surprises that Hashem caused in history. Kayin and Hevel left no
posterity , for only the seed of the younger Shais survived. Yefes was
older, but Shem was chosen. Yishmael was older, but Yitzchak was chosen.
Esav was the first-born, but Yaakov gained the birthright and the
blessings. Reuven was the first-born, but the Bechorah was given to Yosef.
Menashe was the first-born, but Efraim was given the superiority. Rochel
was the best-loved; but Levi gained for his posterity the privilege of
nearness to Hashem--Moshe, Aharon and the Kohanim came from Levi; and it was
Leah’s son Yehudah who was the progenitor of Dovid and his seed. Indeed,
the entire nation of the Jews today are the Yehudim and are accordingly
labeled descendants of Leah. Dovid, the youngest son of Yishai, was chosen
by Hashem after all the older brothers were rejected. These are not mere
coincidences, but are Hashem’s plan of demonstrating by unexpected turns
that men’s history is not a result of material causes but the hand of Hashem!”
=================================
11 Teves
TESHUVAH MOMENT:
By the following link
--
http://tinyurl.com/zcxlbnz
-- we provide a
beautiful Tefillah
contained in the Sefer
Yesod V’Shoresh
Ha’avodah to be recited
before studying mussar.
--------------------------------------
DON’T MISS THE OPPORTUNITY FOR KAPPARA:
Chazal teach that when one reaches into his pocket for a coin and takes out
the wrong one, this is actually yissurin--discomfort that a person
feels. Accordingly, rather than shrugging it off when this happens--and
certainly when one actually feels some type of ache or pain--one should
recognize that these are yissurin which could bring Kappara on his
behalf--and affirmatively plead to Hashem: “Tehei Yesurai Kappara Ahl Kol
Avonosai”. By doing so, a person thus recognizes that nothing is by
happenstance, chance or ‘just one of those things’ during the day--but is
meaningful, actual Hashgacha Pratis for and to the one experiencing it!
--------------------------------------
QUESTION:
Does one answer Amen if he hears someone, at the beginning of Birkos Kriyas
Shema in the morning, recite the words “Baruch Atta Hashem…Oseh Shalom
U’Vorei Es HaKol”--is this not the end of the first part of the bracha (as
it is typically set off by itself in large letters in siddurim)--or don’t we
say that after all it is just one long bracha that ends at Yotzer HaMe’oros?
ANSWER FROM A POSEK:
The bracha certainly ends after Yotzer HaMe’oros, and therefore one should
not answer amen after “Oseh Shalom U’Vorei Es HaKol”. I wish to comment on a
common misunderstanding about the brachos before and after Kriyas Shema.
Women and girls who do not have enough time to say Birkos Kriyas Shema often
say Shema and then Shemone Esrei. Before starting Shemone Esrei, they stand
up at Tehillos Le’Keil Elyon (as it states in the siddur) and recite their
tefillah from that point until Go’al Yisrael, and then begin Shemone Esrei.
This is a bracha levatala. A woman who wishes to say the words of Go’al
Yisrael before Shemone Esrei, may only do so if she says the entire bracha
after Shema that begins with the word Emes V’Yatziv. This is an extremely
common misconception and would be a huge mitzvah and zikui harabbim to
spread the word!
--------------------------------------------------------
REPAIR THE BREACHES:
HaRav Moshe Tuvia Leff, Shlita, points out that unlike Shiva Assar B’Tammuz
and Tisha B’Av, which commemorate tragic events which actually occurred on
those days, Asara B’Teves represents an event that was to take place in the
future--a breach which would lead to Churban. The future could have been
different--the breach could have been repaired, with the Churban never to
happen. At that time, it was up to us, but we did not succeed. Every year,
we have the opportunity on Asara B’Teves to begin a repair of the breach and
to lead to the Binyan Beis HaMikdash. It is for this reason that the Chasam
Sofer teaches that Asara B’Teves will determine whether Tisha B’Av just a
few months hence will become a day of joy. How can we repair the breach?
Through our identifying and overcoming the guile and cunning of the Yetzer
Hara. It is he who in fact forced the breach. We must take charge in the
everyday ‘small matters’--the way we recite brachos, the way we daven, the
way we learn (see more about this below), the way we talk, the way we relate
to others, etc. Perhaps Asara B’Teves is a short and ‘easy’ fast but it is
most definitely a signpost to us--an indication from Hashem that if we
begin--we undertake those simple and straightforward actions to defeat the
Jewish people’s greatest enemy--we will see the Binyan Bayis Shelishi not
only in our lifetimes--but this very year!
--------------------------------------
SOME ADDITIONAL THOUGHTS ON THE
‘DAY AFTER’ ASARA B’TEVES:
A. HaRav Moshe Shmuel Shapiro, Z’tl, provides a tremendously important
teaching: In bentsching, we recite “Uvnei Yerushalayim Ihr HaKodesh
Bimeheirah V’Yameinu”, and in Shemone Esrei we similarly ask Hashem for
“V’Lirushalayim Irecha B’Rachamim Tashuv”. Do we not know that
Yerushalayim is the Ihr HaKodesh, and do we not know that
Yerushalayim is Irecha--Hashem’s city? Why need these words
be added in our Tefillos?! HaRav Shapiro explains that we must remember
that although to us Yerushalayim is a holiness of the distant past that we
yearn for, to Hashem the pain and mourning for Yerushalayim has not
weakened--and is as strong as it was at the time that the Beis HaMikdash was
set on fire. The Shechinah has felt the same tza’ar since the
destruction until this moment. In fact, if anything, the pain is even
greater, when the Shechinah sees that people are not in as much pain over
the destruction of Yerushalayim--that people do not focus on the Ruach
HaKodesh that existed; how a Korban could bring Kappara; what the avodah of
Yom HaKippurim accomplished; and how even every child in Yerushalayim had
such an in-depth understanding of Torah and a closeness to Hashem that we
cannot even fathom. It is therefore so incumbent upon us to make more
effort to feel the Tza’ar HaShechinah--feel that which we are truly
lacking--the Irecha, the Ihr HaKodesh--and with
this we can hopefully bring everything back to the level of Gadlus and Ruach
HaKodesh that we all should be living on!
B. In bentsching, we ask that Hashem bring “U’Tzedakah Meilokei Yisheinu…and
just kindness from the G-d of our salvation.” What does ‘just kindness’
have to do with our Yeshuah? HaRav Chaim Brisker, Z’tl, explains that the
Pasuk (Yeshaya 1:27) teaches “Tzion BaMishpat Tipadeh V’Shaveha
B’Tzedakah.” HaRav Chaim interprets this to mean that Tzion was assured
that it would be redeemed--accordingly, it must be redeemed, without any
doubt. This involves no Tzedakah at all--it is Mishpat, Hashem’s absolute
assurance and decree. However, who will be the returnees? Here,
there are no guarantees--whether this one or that one is included--will be
up to the Tzedakah of Hashem--and we pray with these words that we be among
them! Oh, how Kavannah-filled these words should be!
C. When discussing the Middah of Rachamim, the Sefer Orchos Tzaddikim
writes that there is no one that is more merciful than a Tzaddik who brings
zechusim to his generation, and the 1,000 generations following him.
Accordingly, there is no person more cruel than a ba’al aveiros--for
punishment in the world comes because of aveiros, and what will happen to
his future generations. With this great principle in mind, we understand
that even if one is not in a position to give large amounts of Tzedakah with
money--he can give Tzedakah with Ma’asim Tovim and Kiyum HaMitzvos--after
all, is there anything greater than helping one’s own entire generation--and
his 1,000 generations that follow?!
D. The Kitzur Shulchan Aruch (121:1) writes: “V’Ein HaTa’anis Elah
Hachana L’Teshuvah--the fast is only meant to prepare us for the real
goal of Teshuvah.” As we all know, the bracha of Teshuvah in Shemone Esrei
begins with the words “Hashiveinu Avinu LeSorasecha.” What
greater Teshuvah can there be than Teshuvah in Talmud Torah--for as we all
recite every single day in the beginning of the day V’Talmud Torah is
K’neged Kulam? Indeed, we learned in last week’s Parasha that the prime
preparation that Yaakov Avinu made for the B’nei Yisrael to travel into
Galus was for Yehudah to establish a Yeshiva, which, HaRav Yaakov Galinksy,
Z’tl, explains, was the vaccine necessary to protect them on their
arrival and for their extended stay. Indeed, HaRav Yisroel Newman, Shlita,
brings the Chazal that when reshaim will be judged by the Heavenly
Court they will claim that they had no time to study Torah because they were
busy with their Yetzer Hara. The Heavenly Court will respond by pointing to
Yosef HaTzaddik: “Were you more busy than Yosef HaTzaddik in fighting
off his Yetzer Hara--yet he had time to study Torah?!” But how, in
fact, do we know that Yosef studied Torah--maybe he was just busy fighting
off his Yetzer? It must be, answers HaRav Newman, that Yosef was studying--for
how else could he have succeeded against the Yetzer?! As we move into
the midst of winter, let us think of a practical way in which we can
simultaneously fight the Yetzer and win--and help survive and extricate
ourselves from this long and dark Galus. Let each and every one of us
somehow improve in our Torah study!
Practical Suggestion:
In the Igeres HaRamban, the Ramban advises his son: “VeCha’asher Takum
Min Hasefer, Chapeis Ba’asher Lamadeta Im Yeish Bo Davar Asher Tuchal
LeKaymo--and when you get up from the Sefer look to see if there is
anything you can apply in a practical way in connection with that which you
have just learned.” Perhaps one can keep a small notepad handy, to be used
[hopefully many times] daily for something that he wishes to especially
remember or apply on an ongoing basis after a Shiur, or after a personal
study session--something to take with him from the winter, to spring, to
summer…and from Galus to Geulah!
--------------------------------------
NEFESH OR NEFASHOS?:
The Chofetz Chaim provides an essential insight relating to last week’s
Parasha. The Bnai Yisrael as “Kol HaNefesh...Ha’ba’ah Mitzraima Shivim”--all
of the souls who were descendants of Yaakov were 70 souls” (Bereishis
46:27). The word nefesh, however, is actually in the singular--meaning
soul. The more expected word grammatically would be nefashos--meaning
souls. This, the Chofetz Chaim writes (Sha’ar HaTevunah, Chapter 6), is to
teach us that all of the Nefoshos Yisrael--all of the souls of Bnai Yisrael
are considered as one soul in the Heavens above. Just as a single body is
made up of different limbs and organs--each with its different function and
purpose (the head and the heart, the hand and the foot)--so too is K’lal
Yisrael composed of different parts which together make one functioning
whole. Moreover, just as when there is an ache or pain somewhere it effects
other parts of the body, so too it is with the body of K’lal Yisrael. And
just as when there is joy the whole body is affected--so too is it with our
whole Nefesh--the united family of Yisrael. It is only an illusion in this
world that we are not one--because every soul is encased in a different
corporeality and has different businesses and tasks--but this a gross
misapprehension. The famous Midrash which brings home this point is to the
ship sailing smoothly at sea. One of the passengers decides to drill a hole
underneath where he was standing on the bow of the ship. The other
passengers watched in astonishment and then began to yell and scream at him.
“What’s bothering you” he shouts, “I am drilling the hole only underneath
me--not underneath you?!”....
With this truth in mind, continues the Chofetz Chaim, we should understand
that when one harbors a grudge, shows hatred, wants to take revenge against
another for something that was hurtfully done--it can be compared to one who
had tripped over his own feet and, in anger, the brain ordered his hands to
gun down his legs. Is it the leg’s fault--did the leg really want to hurt
the body--or was it Hashgacha Pratis that the person had to fall? Could the
person possibly gain anything by maiming himself even further? So too when
we harbor ill-will and take action in wrath or out of emotion only--we are
literally acting against ourselves--it is our hands shooting our legs! We
may not see it--but that is the reality in Shomayim--and that is the true
and the ultimate and eternal reality.
We went down to Mitzrayim--the first Galus of our people-- as what appeared
to the naked eye to be 70 souls--but which the Torah teaches constituted a ‘nefesh’--a
unified soul. To come out of this last and final Galus, we have to reverse
the track--in our private lives and in our personal experiences we must
always remember that although some of us may be clumsy and trip--we are
truly one soul...and live by, breathe-in and breathe-out, and bask-- in our
oneness!
=================================
10 Teves
A TESHUVAH MOMENT:
The Ra’avad, as brought by Rabbeinu Yonah teaches that breaking one’s desire
by not continuing to eat when eating out of desire is considered as “a
Ta’anis, a Korban and a Mizbeach Kapara--as a fast, a sacrifice and an altar
of forgiveness.” We must remember that these words are not expansive
oratory, but the words of a Rishon brought in the Yesod HaTeshuva! One can
practice this truly remarkable opportunity on any day. Nobody would really
disengage from his physical desire unless he had a spiritual purpose (look
at most of the world around you which is devoid of that purpose)--so by
willfully and intentionally breaking your desire--you are on top of all
else, undertaking a noble act of Kovod Shomayim, demonstrating that your
dedication and striving is towards the ruchniyus of life, and what Hashem
seeks of you in this world.
---------------------------------------------------------
REMINDER--SPENDING YOUR MONEY:
Chazal (Brachos 6B) teach that one should give the amount of money that he
would have otherwise spent on food on a Ta’anis to Tzedakah. For those who
have not yet done so--please consider this a gentle reminder!
--------------------------------------------------------
IMPORTANT TEACHING:
We provide the following important teaching from the Chasam Sofer related to
us by a reader, on the essence of Asara B’Teves: The Chasam Sofer taught
that every year on Asara B’Teves there is a Din on whether to restore the
Beis HaMikdash to us during that year. Also, it is brought down from the
Avudraham that although fasting is Assur on Shabbos, if Asara B’Teves would
fall on Shabbos we would fast. The explanation for this may be based upon
this teaching of the Chasam Sofer--fasting for the past is Assur--but
fasting on Asara B’Teves is for the future to give us back the Beis
HaMikdash!
----------------------------------------------------------
AN
ANNUAL REMINDER:
Chazal
(Medrash Tanchuma, Vayikra 9) teach that it was already fitting for the Bais
HaMikdash to be destroyed on Asara B’Teves, but Hashem, in His incredible
mercy, pushed things off to the summer, so that we would not have to be
exiled in the cold. We should take this as an important lesson and be
especially considerate and helpful to those who are standing outside at your
door, walking when you are driving, or even those who are suffering from
colds and cold weather-related illnesses. When you make sure that your
family and friends are properly dressed, have soft tissues and the like, you
are likewise demonstrating a middah of rachmanus, of special mercy and care,
which warms those around you.
Along these lines, Chazal (Rosh Hashana 18A) teach us that, according to one
opinion, Naval was granted an additional ten days of life because of the ten
meals he fed to guests--Dovid’s men. Doing the easy math, this means that
Naval “bought” a day of life for each meal he served a guest. Oh, how we
should treasure the opportunities of doing a simple and seemingly short-term
kindness to someone else, for it results in nothing short of life itself.
Interestingly, the last Pasuk we read in Kriyas Shema concludes with the
phrase “Ani Hashem Elokeichem--I am the L-rd your G-d”, mentioned
twice--once at the beginning of the Pasuk, and once at its conclusion.
Rashi there (Bamidbar 15:41), obviously troubled by the seeming repetition,
concludes that it is to teach us that Hashem is faithful to punish those who
do evil--and faithful to award those who do good. As we leave Kriyas Shema
(which provides us with a strong daily dose of the basic tenets of our
faith) every day and notice the dual recitation of Ani Hashem Elokeichem, it
should remind, and spur, us to “buy” life with our proper middos and
conduct.
Hakhel Note: Many teach that after the darkest point of night…comes
sunrise. We should use the three days ahead to bring the daylight to Klal
Yisrael. We each are responsible and we each can help do it! ------
----------------------------------------------------------
POINTS AND POINTERS ON ASARA
B’TEVES:
A. During the week in which Asara B’Teves occurs, we encounter Parashas
VaYechi in which the beginnings of Galus Mitzrayim begin to be evident.
There is a clear common denominator between the two, as they both are the
beginnings of a dreary and dreadful Galus period. However, with that
awareness comes the understanding that the Galus is a temporary one--and the
faster we change and correct our ways--the faster we return to normalcy--and
an elevated relationship with HaKadosh Baruch Hu and with others. Yaakov
Avinu thus gives us the brachos in this week’s Parasha, which are at a
minimum the realization that we are--and can do--much better. Likewise, the
stringencies of Tisha B’Av are not observed on Asara BeTeves even though it
is the beginning of the series of calamities that led to our exile--because
that exile is eminently rectifiable--if we make the right choices.
B. Asara B’Teves, is certainly a day to ask for Rachamim from HaKadosh
Baruch Hu. In order to assist you in highlighting your requests for
Rachamim in Shemone Esrei, may we suggest that you find the Brachos in
Shemone Esrei in which ‘Rachamim’ (or a derivation of the word) is mentioned
two and three times within the Bracha
C. Chazal teach that “Agra De’Taanisa Tzidkasa--in order to empower one’s
fasting, he should give charity”. One should be sure to at least give to
Tzedaka the cost of the food for the meals that he did not eat (because of
the fast). If you need a quick and important recommendation--Yad Eliezer at
yadeliezer.org. Don’t let the mitzvah slip away!
D. The Sefer Pele Yoetz writes that one should not become angry on a fast
day, as this is one of the day’s great nisyonos. When one is hungry, he
operates under greater strain, with less patience and forbearance. If one
feels that he may have become overly upset or intolerant, perhaps he can
take another day in which he is especially careful to be fully tolerant and
in control, Zecher LeAsara BeTeves!
E. To some, fasting on Asara B’Teves may be perplexing for, after all, the
Golus Bavel lasted only 70 years, and many great events occurred after
Nebuchadnezzar’s initial siege of Yerushalayim--including Purim, Chanukah,
the Nevuos of Chagai, Zecharya and Malachi, and the Bayis Sheni, which stood
for 420 years.
Yet, we know that the fast of Asara B’Teves is so stringent that even it if
occurs on Erev Shabbos--unlike all of the other fasts--we fast the entire
day until Shabbos begins. For the initial siege was, in fact, the
horrifying beginning to the end of the most glorified time in our history to
date--The First Beis Hamikdosh with all of its open miracles--the Shechina’s
palpable presence, the Aron with the Luchos, and literally hundreds of
thousands (!) who had reached the level of nevuah (Megillah 14A). With the
enemy surrounding the city, the downfall of this singularly unique period
began.
As we look in the Torah, we find that very bad endings have to start
somewhere, and that it is the terrible beginning that we need to control and
avoid. Perhaps the greatest example of this is one of the Aseres Hadibros.
The last of the Aseres Hadibros warns us “Lo Sachmod/Lo Sisaveh” (see Shemos
20:14; Devorim 5:18)-Do not covet/Do not desire. The Shulchan Aruch
(Choshen Mishpat 359:10,11,12) explains that desiring leads to coveting
which leads to stealing--so that from the initial prohibited desire, three
negative prohibitions can be violated. It is telling that the Aseres
Hadibros does not contain the prohibition to steal property--which is the
last step in the process--but rather it contains the prohibition to desire
and to covet which are the initial steps leading to the horrible end
result. The Torah teaches that it is the beginning of the process where
your action is required--for the end may be too late.
Similarly, the Parasha of Arayos (Vayikra 18:6, read on Yom Kippur at
Mincha) begins with “Lo Sikrevu L’Galos Ervah”-Do not get close to forbidden
relationships which Chazal teach refers to prohibiting initial touching and
thoughts. Likewise, the Torah goes out of its way when prohibiting Loshon
Hora to say “Lo Selech Rochil B’Amecha” (Vayikra 19:16)-Do not even begin
walking in order to speak Loshon Hara, for this will lead to downfall.
Of course, the flip side is also true. It is known that the Vilna Gaon,
prior to undertaking a mitzvah, would state, “Hareini Oseh K’mo She’tzivani
Hashem B’Soraso-I am about to do what Hashem commanded in His Torah”. See
Haggadah of the Gra.
So, it is really the planning, or at least the forethought, which sets the
tone and the standard for what is about to happen and what you are going to
do. Will it be up with Yaakov’s ladder--or down like the dominoes?
Practical Suggestion: In the last bracha of Birchas Hashachar, have kavana
when reciting “V’lo Lidei Nisayon” to ask for Hashem’s help not to come to
the first step of a situation in which you can falter--and if you see such a
situation coming, think “THIS IS THE BEGINNING-I must avoid or circumvent
it.”
In the z’chus of our starting from the beginning, we can reverse the
infamous, and literally world-shattering events, that began on Asara
B’Teves, and we can start anew with “She’Yiboneh Bais Hamikdosh Bimheira
V’Yameinu.”
----------------------------------------
AS WE CONTEMPLATE TESHUVAH--THE
ESSENCE OF ASARA B’TEVES--WE PROVIDE THE FOLLOWING REMINDERS TO OUR READERS:
A. From Rabbi Shlomo Pearl, Z’tl: Chazal teach that one earns Olam Haba
through the proper recitation of Ashrei three times a day. This is no small
or trite statement. One should recite Ashrei just a bit slower--by devoting
just 30 additional seconds to the recitation of your Ashrei-- the Greatness
of Hashem and His Beneficence can be revealed in a markedly more meaningful
and praiseworthy way. A beautiful kabbalah and goal--with Olam Haba at the
end of it all!
B. The Chasida, or the “Kind One”, is remarkably the name of a treife bird.
Many of us have heard as the explanation for this anomaly that although the
bird does kindness--it is only with her friends and not with strangers or
those that she does not know. We may, however, suggest another
explanation. The Chasida is treife because she does kindness with her
neighbors--after all, she is known to all as the Chasida--but does not do
Chesed with her own family, as she will win no special appellation in this
regard. This provides a great lesson to us. We can improve ourselves from
‘treife’ to kasher by making the additional effort to do “unsung Chesed”--helping
to clean up around the house in some additional way than before, doing
something for a family member before being asked, taking the time out to
think about and give a parent, sibling, spouse or child a thoughtful or
creative idea geared just for them. Ahavas Chinam doesn’t have to take
place on the streets, in Shul or in the workplace--it can show its constant
special presence-- beautifully housed--in your very own home. Yehi Ratzon
that in this zechus, we will be zoche to the end of the effects of Asara
B’Teves--as we come back to the House of All--the Bais HaMikdash, speedily
and in our days--may we make it happen!
C. Let us recall our Vidui on Yom Kippur--exactly three months ago! Some
thoughts:
(1) The Navi (Yirmiyahu 2:35) teaches: “Hineni Nishpat Osach Al Amreich Lo
Chatasi--Hashem judges a person by separate judgment for the person’s claim
that he did not sin.”
(2) It is not the ‘major aveiros’ that may necessarily affect many people,
but as Chazal teach it is the “Mitzvos that a person steps upon that
surround a person at the time of his judgment”. One must get serious in his
reflection as to some of the everyday challenges and pitfalls that he
encounters. Here are just a few examples:
(a) Tzararnu--going through the day making the conscious effort not to hurt
anybody with one’s words or actions. Even if the other person is not a
timid, weak, poor or suffering person--and even if that person is your
parent, wife or child--one must take his own pain and care to avoid causing
pain, suffering, anguish, or distress to another.
(b) Kishinu Oref--we must not be stubborn and rigid, but flexible and
attentive. “I know better”; or “I will teach him”, without working with the
person on his own level and in a way that bests suits the person is not only
counterproductive--but offensive and wrong. The prohibition against being
stiff-necked likewise applies to an attitude of “I can’t change the way I
daven”, “I can’t learn more than I do”, and “That’s the way it is--every
once in a while Lashon Hara comes out.” We add that as part of taking
stock on Kishinu Oref, one think about something about himself that he knows
bothers others, but that he has failed to correct because it is “him.” If
one realizes that a particular mannerism or ‘custom’ really does irk family,
friends, or colleagues, it should become part of the “Nachpesa
Deracheinu”--the search of our ways so essential to steering us back to the
proper path in life.
(c) Overdue Items--one should not overlook the items or money he has
borrowed or lent to others, or to whom he owes a phone call or an apology.
(d) Brachos Recitation--Have there been any times that you failed to make a
Bracha Achrona? Any times that you were unsure whether you recited an Asher
Yatzar or not? Any times that you recited the wrong bracha on a product?
Do you let your family/friends get by with the way they recite brachos--even
though you know that they should do better? Fascinatingly, the Orchos Chaim
LaRosh teaches that one should be careful to instruct his family to be
careful in three items: Kavannah in Tefillah; the proper method of Netilas
Yadayim; and proper brachos recitation. It is not a long list--but it is a
powerfully meaningful one! Our dedication to improvement in brachos
recitation is a demonstration of the honor that we feel in bringing Hashem
into our life every day--throughout the day!
=================================
9 Teves
TESHUVAH MOMENT:
Can you keep today clear of Avak Lashon Hara?
-----------------------------------------------
QUOTABLE QUOTE:
“The Internet should never be used for entertainment or aimless
browsing. This attitude must be felt and projected by parents. It follows
that children should not witness parents displaying emotional attachment or
obsessive preoccupation with their digital devices.” [Excerpted from
The Evolving Digital Challenge by Rabbi Nechemiah Gottlieb, Shlita].
--------------------------------------------
THE
MORE WE TRUST…:
In the
remarkable Sefer, “28 Verses That Can Change Your Life”, Rabbi Moshe
Goldberger, Shlita, provides practical suggestions on practical improvement
in one’s personal life based on famous Pesukim in Tanach. We provide below
a summary of one of these pesukim and some of its lessons. Pasuk 22 (Sefer
Yeshaya 26:4) teaches: “Bitchu Bashem Adei Ad--trust in Hashem
forever, for in Hashem is the strength of all worlds.” This pasuk, which is
recited at the end of U’va LeTzion and soon before we will be going out into
and encountering the world for the day reassures us--Hashem can handle all
of the world’s issues and problems, let alone yours. After all, let us be
practical and realistic--Hashem has existed forever, and is with you for
your entire life. Don’t think you are ever on your own--It’s simply not
true. Hashem is always in charge, and at times he tests us to see if we
recognize that. When you face adversity, remember the pasuk-- and say to
yourself. ”Bitchu Bashem Adei Ad--trust in Hashem forever”. When
one trusts in Hashem, he has a Powerful Ally, the best one. Many times it
is a lack of sufficient bitachon that is the problem, not the challenge
itself.
Based
upon this, we can understand the message of other Pesukim “Ukraini Beyom
Tzarah---call Me when you have trouble, I will help you....” (Tehillim
50:15). This does not mean only that one necessarily should pick up the
phone and dial the direct number only once. Keep calling. Sometimes, it
may seem that one is not getting through, that the lines are down or are
overly busy. Chas VeShalom! Dovid Hamelech explicitly teaches “Kaveh
El Hashem, Chazal VeYa’ametz Libecha--hope to Hashem, strengthen
yourself and hope to Hashem [once again]. As Chazal (Brachos 32B)
instruct--”If a person sees that his prayers were not answered, let him pray
again!”
There
is even something more. It is a special blessing to trust in Hashem--as the
Pasuk teaches “Baruch Hagever Asher Yivtach Bashem--blessed is a
person who trusts in Hashem, and Hashem will fulfill his trust. It follows
then that the more we trust in Hashem --the more blessings we will
receive!
--------------------------------------------
THE
EIGHTH DAY OF TEVES:
Yesterday was the eighth day of Teves, the tragic day upon which the Torah
was translated into Greek, the Septuagint, which is marked as a Ta’anis
Tzadikim. For further detail on the tragedy of the Septuagint, we refer you
to the Sefer HaToda’ah, translated into English as The Book of Our Heritage
(Feldheim), by Rabbi Eliyahu Kitov, ztl.
Today,
the ninth day of Teves is actually also a Ta’anis Tzadikim, for it is the
Yahrtzeit of Ezra HaSofer (see Shulchan Aruch, Orach Chaim 580, Mishna
Berura, Seif Katan 13). As a zechus for Ezra Hasofer, one can review the
Takanos that Ezra instituted, as described in Bava Kamma 82A.
These
two days are then followed by a third Ta’anis, Asara B’Teves, which is
observed by all.
The
Chasam Sofer in a Drasha that he gave on the eighth day of Teves
(approximately 200 years ago) suggests that after the 70-day period of
mourning in Egypt ended for Yaakov Avinu, the Bnei Yisrael traveled to Eretz
Canaan and eventually buried Yaakov Avinu--on Asara B’Teves. The date of
Eisav’s death is then--yes, Asara B’Teves as well.
There
is much to learn from the Chasam Sofer’s conclusion in our observance of
Asara B’Teves. After all, Maaseh Avos Siman L’Bonim--that which occurred to
our forefathers is a sign for future generations. Firstly, Chazal teach us
that “Yaakov Avinu Lo Mais.” That is, even though it may appear to us that
Yaakov passed away, in fact, he lives on--most certainly so in spirit. We,
too, having experienced the devastating blow of the events of Asara B’Teves
more than 2,500 years ago have not rolled over and died as scores of other
nations have in the meantime. Moreover, what ultimately happened on Asara
B’Teves was the death of Eisav. This, the Chasam Sofer writes, is symbolic
of Asara B’Teves in the end being turned from a date of sadness to a day of
“Sasson V’Simcha”--joy and happiness.
The
missing link to bring us to what Asara B’Teves is supposed to be is Teshuva.
We all know that this is the shortest fast of the year, so it should be the
easiest. That is a gift in and of itself. However long or short the fast
is, in order to be meaningful, it must be accompanied by Teshuva. We must
do something. We must make a move to revitalize Yaakov, and to once and for
all, put Eisav away.
One
suggestion may be to take out your Vidui booklet, or other Rosh Hashana/ Yom
Kippur reminder. We especially note that Asara B’Teves is also our next
‘Asiri Lakodesh’--the next tenth day in a series of ten day periods since
Yom Kippur-- an especially auspicious day for personal improvement!
One
final, but important comment: Rashi explains that when Yosef and Binyamin
fell on each other’s necks in last week’s Parasha (Bereishis 45:14), it was
to symbolize the destruction of the two Batei Mikdashos, and the Mishkan of
Shilo, which were located in their respective territories in Eretz Yisrael.
The Avnei Nezer explains that the “necks” symbolize the Bais HaMikdash and
the Mishkan, because just as the neck connects the head (which is the
resting place of the soul) to the rest of the body, so, too, does the Bais
HaMikdash (and the Mishkan) fully and finally connect our physical lives to
our spiritual existence. When we yearn for the Bais HaMikdash, we are
yearning to connect our corporeal life to the highest spiritual plane it can
achieve. By making a bracha (the spiritual) over food (the physical)
properly, we demonstrate that we are sincerely preparing--and awaiting--for
the day when we truly can connect our bodies to our souls in the most
absolute and outstanding way that we can!
----------------------------------------------------------
NOTES
ON FASTING:
The actual fasting begins at Alos HaShachar tomorrow morning. In many
areas, Alos HaShachar will occur relatively late tomorrow morning (one
should be careful to consult with his Rav as to the actual time of Alos
HaShachar as there are different opinions as to how it is determined).
Accordingly, some may want to arise early to have a bite to eat or drink.
We provide two cautionary notes:
1. In
order eat or drink upon awakening, one must first make an express ‘Tenai’, a
condition, before going to sleep that he intends to arise before Alos
HaShachar and eat and drink then before day; and
2. The
amount of food that a man may eat within one-half hour of Alos HaShachar may
be limited--consult your Rav or Posek for details.
=================================
6 Teves
TESHUVAH MOMENT:
The
bracha of Sim Shalom, even if recited paying attention to the words and in a
deliberate manner will take no longer than 30 seconds to recite. Yet, it
requests peace from the Source of All Peace--what greater chance for success
can there be than that?! In these turbulent times for the family, community
and for the world, let us focus on peace--and we can have a good part in
bringing it--in only seconds a day! Focus--it will be worth it!
---------------------------------------------------
CHANUKAH AND THE PARASHA!:
What word in this week’s Parasha is spelled by the letters on the dreidel
(see Bereishis 46:29)? What does this teach you about how we can succeed
against the other nations of the world--until Moshiach’s arrival? Can we
find one act in our daily life in which we can fulfill the dreidel’s
teaching each and every day?!
---------------------------------------------------
WE
CONTINUE WITH OUR EREV SHABBOS --HALACHOS OF SHABBOS SERIES:
A. The
following are teachings from the revised Third Edition of Shemiras
Shabbos Kehilchasa, published by HaRav Yehoshua Neuwirth, Z’tl, on the
topic of activities of a gentile’s on a Jew’s behalf on Shabbos:
1.
Just as you cannot generally instruct a gentile to undertake a prohibited
activity on Shabbos, you can likewise not generally benefit from a
prohibited activity--even if you did not ask him to do it on your behalf.
For instance, if a gentile of his own volition turned on a light for a Jew
on Shabbos--then no Jew--even one who the light was not turned on for may
derive direct and actual benefit (even to daven or study Torah by its light)
from the light--for the gentile has performed a Melacha D’Oraysa. If one
sees that a gentile is about to turn on a light for his benefit--he should
prevent the gentile from doing so. If the gentile did not listen to the
Jew’s demands to stop, then the Jew may derive benefit from the light.
2.
The same Halachic analysis would apply to a gentile who cooked food, or
adding water to a food in a pot on the fire for a Jew because the gentile
smelled it burning.
3.
If a gentile puts out a light in a Jew’s home without being asked and
against the Jew’s will, and then puts back on the light--one may derive
benefit from the new light. However, if the gentile turned back on the
light because of the Jew’s reproof over his extinguishing the light, then it
is forbidden to benefit from the re-lit light.
4. If
the gentile had performed prohibited activity on behalf of a Choleh
She’Ain Bo Sakana, then everyone may derive benefit from the activity,
provided there is no reason to suspect that the gentile did or will do more
prohibited activity for anyone else other than the sick person, and that no
muktza prohibition is involved. Thus, if a gentile turned on a light for a
sick person, everyone can benefit from the light (for ‘Ner LeEchad Ner
Leme’ah’--the light is needed by the sick person, and no additional
light is being turned on for the healthy person) --but if the gentile cooked
something for the sick person, a healthy person cannot eat it lest the
gentile had put in more (or will put in more) on the healthy person’s
behalf.
5.
If a gentile performs work on Shabbos solely for his benefit or for
the benefit of another gentile, and there is no chashash (no basis to
suspect) that he has or will do more of the same in order for a Jew to also
benefit, nor is there any muktzah issue as a result of the work performed,
then a Jew can benefit from the activity on Shabbos as well. For instance,
if a gentile turned on a light for himself in a room and started to read, to
look at something, to wash dishes or the like, and there was no Jewish
person present in the room, and a Jew then walked in--he too would be able
to sit down and read, because the same light will be used, and there is no
additional light that needs to be turned on merely because another person
has come into the room to read (Ner LeEchad Ner LeMe’ah). The same
would be true even if the non-Jew left the room--as the work was initiated
by him exclusively for his own benefit. Furthermore, if he is leaving the
room one can even ask him not to turn it off--as no melacha is being
performed by merely leaving on the original light.
B. As
the vehicle spins in its tracks for an extended period of time over a patch
of stubborn ice, one gets a glimpse of how easy it really is to “get
stuck.” With this in mind, we will better understand why, at the conclusion
of our prayers for the coming week in Ata Chonantanu on Motza’ei
Shabbos, we plead that our coming week be one in which we are “Medubakim
B’Yirasecha”--attached to the fear of You. Although we cannot keep the
heightened Olam Haba-like quality of Shabbos the whole week, we pray that
the element of closeness to Hashem we experienced on Shabbos be stuck with
us through the week, so that we do not err in thinking that it is my special
power that accomplished this, his bold ingenuity that accomplished that,
their personal connections that changed this, or its access to money that
bought that. The one who is “stuck” to the fear of Hashem knows very well
that the truck getting “stuck” on a patch of ice in a specific location, or
someone getting “stuck” because of a snow or rain storm is the act of the
Creator and Observer in Whose presence we all stand, serve and function. He
also knows that the relief from any such uncomfortable situation is also
under His guidance and direction!
C.
We are advised that HaRav Moshe Wolfson, Shlita, tells his students to write
down on Motza’ei Shabbos those things which they did especially well, and
the things which he did wrong, over Shabbos, and that they look at them next
Erev Shabbos--so that one Shabbos is a building block for the next one--and
one constantly builds. What a grand idea!
-----------------------------------------------
MUSSAREI SHELAH HAKADOSH:
The
Shelah HaKadosh also makes the following important notes in this week’s
Parasha, as excerpted from the Sefer Mussarei Shelah HaKadosh:
A.
Upon Yosef indentifying himself to his brothers, he kissed them and cried
over them (Bereishis 45:15). We see from here how far a person must go in
forgiving and being Ma’avir Al Midosav--for they sinned to him, and he cried
over them and kissed them!
B.
Yaakov taught his descendants for all times a crucial lesson when he sent
Yehuda ahead to establish a Yeshiva, a spiritual footing in Goshen.
Whenever one is to begin a new undertaking or start a new phase or project,
he should begin by first providing for a Heavenly or spiritual need. For
instance, when moving into a new apartment or home, one should first
consider the location and approach to Torah and Tefillah in the new home.
C.
Yosef did not lay claim to the “Admas HaKohannim”--the property of the
Egyptian priests, which he could have easily done in exchange for the
live-giving food that he was giving them, and as he had in fact done with
the rest of the Egyptians. He did not treat them in this way in recognition
of the Tova that they had done to him when the wife of Potifar brought her
case against Yosef in front of the priests. They realized he was telling
the truth and so they saved his life (see Targum Yonasan Ben Uziel to
Bereishis 39:20 and 47:22). Yosef demonstrated his HaKoras HaTov to them in
a grand manner. The lesson is there for us all to see!
----------------------------------------
WE
PROVIDE THE FOLLOWING ADDITIONAL POINTS AND POINTERS ON THE PARASHA:
A. HaRav Moshe Wolfson, Shlita, teaches that “Vayigash Eilav--Yehuda”---if
one really wants to come close to Hashem, it is with Yehuda--with admission
to Hashem that all comes from Him--and with the great thanks this awareness
engenders. Hakhel Note: Please remember the very first , and therefore
ostensibly the primary, item that we thank Hashem for in Modim every day. It
is actually not our lives, our souls, the daily nissim... it is “She’Atta Hu
Hashem Elokainu VaiLokai Avosainu--we thank You for being our Hashem our
G-d, and the G-d of our fathers”. Hashem, You could have distanced Yourself
from us. We could have lived our lives without Your Hashgacha Pratis as
most of the world does. We could have not known You. Instead, You have given
us the opportunity to be close to You at all times--Torah, Tefillah, the
Mitzvos--to do what is right, to lead meaningful lives, to have ruchniyus as
our goal. Thanks to You, we lead lives in a world of gashmius which can
lead us to live for eternity! With this awareness, with this knowledge,
shouldn’t we anxiously await each and every opportunity to recite Shemone
Esrei--each and every opportunity to recite Modim!!
B. The following important insight on this week’s Parasha is provided by
HaRav Avigdor Miller, Z’tl, in his Sefer In the Beginning: Yehudah
initiated his dialogue with Yosef the Ruler by asserting “Ki Kamocha
KePharoh--for [to me] you are the same as Pharoh.” We must take the lesson
from Yehudah’s brilliant words. Men in authority do not welcome obstinacy
or argumentation because their authority is thereby impugned. It is
therefore highly advisable to preface any show of opposition [and any
request] by a generous acknowledgement of that person’s authority.
C. HaRav Yaakov Meisels, Shlita, powerfully shows from Yosef how far one
should go to avoid humiliating, embarrassing, hurting or paining another:
1. When Yosef revealed his identity to his brothers, he first
ordered all of the Mitzriyim out of the room so that his brothers would not
feel the shame and embarrassment upon his disclosure. Can one imagine the
great risk literally of life that he had placed himself in?! He had left
himself alone in the room with his brothers, who had previously intended to
take his life for Halachic reasons--and he had no knowledge or basis for
determining that they had changed their Halachic Ruling! The Midrash
Tanchuma teaches, in fact, that Yosef had determined--better that I be
killed than that my brothers be embarrassed before the Mitzriyim.
Moreover, we must remember that Yosef had gone through the entire episode
with his brothers because he understood that his dreams had to be realized,
not for personal purposes, but for K’lal Yisrael--and ultimately world
history. He had gone through such torment in Mitzrayim physically and
spiritually awaiting fruition of the dreams, and was so close to their
fulfillment (and to once again seeing his father which he so longed for in
its own right), but made the decision that none of this--even fulfillment of
the dreams for the world--was worth it--and he was going to very literally
risk his life with the good possibility that his brothers (who could have
taken on all of Mitzrayim) would kill him--all of this so that his brothers
would be saved the pain and embarrassment before the Mitzriyim who were in
the palace at that moment.
2.
When Yosef revealed his identity, and he saw that his brothers were so
ashamed, he put aside all of his years of disgrace, disgust and exile, being
away from his father, his home and his environment, and instead immediately
tried to mollify them with words of appeasement--so that they should not
even feel hurt before him. He told them that they had not done wrong...as
through their actions the future of K’lal Yisrael would be assured. He
kissed them--and even told them not to argue among themselves over this on
the way home! Hakhel Note: We may add to Rabbi Meisels’ incredible
observation that the thoughts of the Ba’alei Mussar on this point. The
Chofetz Chaim writes that from Yosef we learn that one must be
Mai’tiv to those who are Mai’rah to him. We note that Yosef is
referred to as Yosef HaTzaddik, not Yosef HaChassid--which teaches us that
we must follow this path which is not one of piety, but one of Tzedek--what
is just and right. Take the bold step--next time someone does something to
you which was hurtful, try an act of goodness or kindness in return!
3.
Rabbi Meisels concludes as follows--certainly incorporating the thoughts of
the Chofetz Chaim as well. “How far must we distance ourselves from shaming
another, from the hurt or disgrace they may feel, from the opportunity for
even “justified” revenge, from making someone the subject of a cute joke,
from making him feel foolish, childish, silly, ignorant or wrong.
Situations arise all the time, at home, at work, while driving, at the
checkout counter. We are faced with daily challenges where we can use that
one line, that one opportunity, that one time that you can (finally) teach
someone a real lesson. In truth, these are all opportunities of life--not
to demonstrate your mastery, superiority, prowess, verbal skills, wit or
wisdom--but to show that you, too, can treat your brothers with the notion
of concern and kindliness, with the compassion, with the sensitivity and
caring, that Yosef did his!”
----------------------------------------
SOME
ADDITIONAL POST-CHANUKAH POINTS AND POINTERS:
A.
Think of all the Nissim that you have remembered and thanked Hashem for over
the eight days of Chanukah. Now, think about “VeAl Nisecha SheBechol Yom
Imanu!” We all know that when one puts his hand into his pocket and
takes out the wrong coin, or the object that he did not, this is considered
to be yisurin. What if a person does take out the right coin, or the right
object--shouldn’t he express his thanks to Hashem for doing so?! Additional
Note: If one would ask a medical laboratory how many medical tests it could
perform, the answer would be in the thousands (we have verified this). As a
basic starting point--think of the thousands of tests that you do not need
performed on you today!
B.
Are we allowed to ask for miracles? Do miracles detract from our Zechusim?
Do they detract from the regular Hanhagas HaOlam? These are, of course,
complex questions. However, on Chanukah we were allowed to say HaRachaman
Hu Ya’aseh Lanu Nissim VeNaflaos Kemo She’Assa LaAvoseinu…. The Yeshuos
Yaakov explains that even if we may not be allowed to ask for personal and
private miracles, we can ask for great miracles--like the miracles of
Chanukah--to recur again, because the Pirsumei Nissa--the public awareness
will sanctify Hashem’s Name in a great way. Thus, we can--and should--daven
for great miracles--such as those that will accompany the coming of Moshiach!
Hakhel Note: Some commentaries on the Siddur explain the words Ki Goel
Chazak Atta--as expressing just this thought--asking Hashem for the great
miracles that will accompany the Geulah!
C.
Rebbi Shlomo Karliner, Z’tl, noticed some black spots on his wall which
resulted from placing his Menorah a bit to close. He rejoiced, exclaiming:
“Now I will be able to visually remember Chanukah every day of the year!”
Hakhel Note: Maybe we can rejoice in something similar--such as an oil
spill, darkened window curtains or the like!
D. At
a Hakhel Yarchei Kallah, Rabbi Fischel Shachter, Shlita, taught that the
Pach Shemen beautifully symbolizes that hope is never, ever lost--as from
but a small jar of oil that Hashem gifted to us--an entire people was able
to be rejuvenated. This is also certainly the case on an individual level.
One should always find the Pach Shemen--for it is always there!
E.
The Satmar Rebbe, Z’tl, finds an allusion to the Neiros of Chanukah in the
Pasuk “Orachti Ner Lemshichi”. He explains that if one properly appreciates
the lessons of Chanukah--then Hashem will consider it as if he has set up
the lights--for Moshiach! Now is the time to write down several lessons
that you learned from Chanukah, and how you bli neder, can/will implement
them in your everyday life.
---------------------------------------------------
THE
LAST WORDS OF HALLEL:
It is interesting that we only recite Hallel at certain times or periods
during the year. One would think that Hallel should be the cornerstone of
our daily life--after all, does not Dovid HaMelech teach us in the last
Pasuk of the entire Sefer Tehillim: “Kol HaNeshama Tehallel Ka Halleluka--let
all souls say Hallel to Hashem!” Chazal to this Pasuk comment--”Al Kol
Neshima--on each and every breath” that I take Hashem should be praised.
Thus, the language of “Hallel” applies, as Dovid Hamelech teaches, to all
souls, and as Chazal further expound, to every breath.
So,
why is it then that we do not recite Hallel every day of our lives? The
preliminary response might be that we would simply get “too used” to its
recitation and it would not have the forceful effect that it is intended to
have. However, we do, in fact, recite Shema at least twice a day, and
Shemone Esrei at least three times daily and we are enjoined and expected to
have the proper thoughts and feelings in its recitation. Why should Hallel
be any different?
Perhaps the answer lies in the following: Hallel begins with the word “Halleluka”.
One would expect that Hallel would end with this word, as well. However, in
fact, Hallel ends with the Pasuk “Hodu Lashem Ki Tov Ki L’Olam Chasdo (Tehillim
118:29)--give thanks to Hashem for He is Good; for His Kindness endures
forever.” Thus, we conclude, we walk away, from Hallel not with the word
Halleluka but with a thought that is to be impressed upon our minds and in
our hearts on a daily basis. It is not Hallel that we are to achieve daily,
but Hodu Lashem Ki Tov Ki L’Olam Chasdo--not an expression of intense
exuberance, but a steady and consistent appreciation and understanding.
As we
go through the winter months, when life seems more tedious and difficult,
when even daily chores and responsibilities appear to be more of a struggle,
we should try to keep that Pasuk with which we left the portal to winter,
the last Hallel of Chanukah, “Hodu Lashem Ki Tov…” foremost in our minds.
Whether it is the green light or the red light, the broken phone or the new
computer, the slush and ice or the bright sunshine, the compliment or the
criticism--it is all for my good--and Hashem, thank You for it!!
=================================
5 Teves
A TESHUVAH MOMENT:
As we all know by now, one
of the great lessons of Chanukah is rededicating ourselves to thanking
Hashem
on a daily basis—”V’Ahl Nissecha SheBeChal Yom Imanu--for
all of the ‘little’ and not
so little miracles that are with us every day”. In
fact, a reader once taught us that
Torah and Todah
(admission and
thanks to Hashem for
all He does
for us) are different by
only one
letter--and even
those two
letters (Raish and
Daled) look
very much alike!
Hakhel Note: It is important for each and
every one of us to pay
specific attention to the words “Mechalkel Chaim B’Chesed--Who
sustains the living with kindness”, which we recite three times daily in
Shemone Esrei. We should appreciate on a personal level the great kindnesses
which we receive from Hashem on a daily basis.
Indeed, if one would sit down, and
begin writing the Chasodim down, he would realize
that the detail would never stop. Let us not be
counted among those who recite these words as mere
lip service without thought--but among those who
stop for a moment and think of just a few of the
Chasodim that he has experienced since the last
Shemone Esrei!
----------------------------------------------------------
MORE THAN LATKES:
Once received from a reader: “What is the source of the Minhag of
eating latkes on Chanukah? If it is that we need to eat something with oil
in it--why not simply eat French fries from your local pizza store? I have
heard that the word “lat” in Yiddish means patch, and
that the reason we eat latkes on Chanukah is to symbolize that the breaches
made by the Yevanim in the Bais HaMikdash were only
temporarily patched. Some even refer to “sufganiot”
as “latkes” as well, very likely for the same
reason. The latkes teach that although we were able to mend the
breach--Chanukah was not the complete Yeshua. Based upon this, I understand
much better what you brought in the name of the
Ba’al Shem Tov that the reason Chanukah does not
have its own Mesechta is because the Mesechta of Chanukah will not be over
until Moshiach comes and completes that Tahara
of the Bais Hamikdash!”
Hakhel Note: This is an excellent thought. With this, we can
understand the difference in the endings of Al HaNissim on Purim
and on Chanukah. On Purim, we end Al HaNissim
with finality: “VeSalu Osso VeEs Banav Al HaEitz”--Haman
and his sons were hanged, and
the lives of Bnei Yisrael were now able to be saved. With respect to
Chanukah, however, the wars in fact continued for many years afterwards,
and therefore Chazal instituted the days of Chanukah
the next year, as the Al HaNissim concludes, as days which were “LeHodos
U’LeHallel LeShimcha HaGadol.” This is an allusion to the Geulah
as an ongoing process based upon our relationship with and
closeness to HaKadosh Baruch Hu! Thus, although we are now several days
past Chanukah, we can continue to strive for the ultimate goal of
Chanukah--which is the Geulah Shleimah and the final
Bais HaMikdash BeKedusha U’Veteharah!
----------------------------------------------------------
YOU BE THE JUDGE!: The Chofetz Chaim makes the following powerful points in the
all-encompassing Sefer Shemiras HaLashon:
1. When a person looks at his friend, he
can see a physical being--human, mortal, frail and
insignificant. All the more so will
he take this view if the person has done something
negative (especially if that negativity was addressed towards him).
Hashem, however, knows better--for
He knows that the root of the Nishmas Yisrael is Gadol
VeNorah Ad Me’od. Indeed, the Zohar writes several times that the
source of the Nishmas Yisrael is LeMa’alah BeMakom Norah Ad Me’od.
It is for this reason that Hashem views our
importance and loves us--Ad
LiMe’od as well!
2. When a person judges his friend below, he
stands in judgment above as well--so that with one’s
very words he decides his
own case in Shomayim--the place that counts.
3. A person must not only judge his friend
favorably--but must use all of his kochos,
all of his strength to do so. One
must picture himself as the object of judgment--and
as people suspect him of this or accuse him of that--he
should imagine how he would deflect
and reject their words with this reason, that rationale, these
grounds and those
explanations.
4. Ultimately, [as the Sefer Mesilas Yesharim writes], our
goal is to give Nachas Ruach to Hashem. A father
never wants his child to be looked down upon, degraded, shamed or
disgraced. Hashem is much
more than a loving father--He loves
us beyond human love. We must follow suit to the greatest extent
possible--with each and every one
of His children!
----------------------------------------------------------
THAT EXTRA LEVEL OF PATIENCE! HaRav Moshe Cordevero, Z’tl, in the Sefer Tomer Devorah
writes that the first two Middos of
Hashem--described in the Pesukim of Mi Keil Kamocha (Michah
7:18-20, poignantly recited at Tashlich) both relate to the Middah of
Savlanus--of the patience that Hashem has with
us. HaRav Cordevero explains that not
only does
Hashem bear our iniquities without displaying intolerance, anger or
insult (allowing us to continuously move our limbs
during the moment of sin itself!)--but also allows the mashchisim--the
destructive creatures created by the sin to continue to exist. As the
Tomer Devorah writes: “The strict letter of the
law would justify that Hashem state-- ‘I do not
nourish destructive creatures! Go to him who made you, and
derive your sustenance from him!’ It is thus with tremendous tolerance that
Hashem conducts this world. From this, man must
learn to what extent he, too, should be tolerant
and bear the yoke of his fellow and
the wrongdoing committed against him--even if the
wrongdoing remains. He should tolerate
one who sinned against him until the sinner actually
mends his ways or the sin disappears of its own accord....” Hakhel Note:
We can all put this into real practice--EMULATING
HASHEM’S MIDDOS!
----------------------------------------------------------
A LOOK INTO VAYIGASH!: The Sefer Talelei Oros (to this week’s Parasha,
Vayigash) presents an outstanding teaching from HaRav Aharon Leib Shteinman,
Z’tl. HaRav Shteinman brings the Sefer Rokeach who writes that the
reason we take three steps forward before commencing Shemone Esrei is
because the word “Vayigash” --and
he approached--appears three times in Tanach: First, “Vayigash
Avrohom” (Bereishis18:23)--when Avrohom approached Hashem
to plead for the people of Sodom; Second, our Parasha—”Vayigash Eilav
Yehuda”--when Yehuda approached Yosef to appeal for Binyomin;
and Third, “Vayigash Eliyahu” (Melochim I
18:21)--when Eliyahu approached the people at Har HaCarmel--intending to
bring them back to the service of Hashem.
HaRav Shteinman writes that this Sefer Rokeach requires
explanation. Yes, Yehuda approached Yosef, and
Eliyahu drew close to the people, because when you want to engage another
human being, you approach him, you come close to him. Does
one, however, come “close” to
Hashem by taking three steps forward? Hashem
is everywhere--including immediately in front of you--even
without taking three steps forward! What does
one accomplish at all by
taking three steps in front of him? There is, in fact, a great lesson
here. When one wants to draw close to
Hashem in prayer, he must do
something to show that he wants to draw close--that
he is not standing in the same place as a moment ago
and simply opening his mouth. While
one may not be drawing physically closer to
Hashem, by deliberately taking measured steps
forward, he demonstrates that is not staying in the
same position and condition that he
was in a few moments ago before this opportunity of personal tefillah.
Incredibly, the pasuk immediately preceding Vayigash Avrohom states that
Avrohom Avinu was already “Omaid Lifnei Hashem--standing
before Hashem” (attaining nevuah at the time)--yet
before he could begin his entreaty on behalf of the
people of Sodom, he still had to be Vayigash,
he still had to take some action to indicate that
he was about to begin a very
special and privileged encounter-direct prayer
before Hashem Himself!
Hakhel Note: One should recite the
introductory Pasuk to Shemone Esrei--”Hashem
Sefasi Tiftach (Tehillim 51:17)…--Hashem open my
lips…” only after having taken these three
important steps forward (See Sefer Tefillah KeHilchasa 12:21).
One should be in his changed state--in his
different place--prior to asking
Hashem that in this Shemone Esrei He assist
him by opening his mouth in prayer.
So, when taking those three steps forward prior to
each Shemone Esrei--we must make sure that it is not only
our feet that are moving--but our entire mind and
being as well!
=================================
4 Teves
A
TESHUVAH MOMENT:
The
G’ra in the Sefer Even Sheleima writes that Teshuvah requires repair
of the past and commitment for the future. He continues that repair of the
past is best accomplished by one being oseik in Torah and Gemilus
Chassodim to attain forgiveness for sin. For the future, one should place
special emphasis on Yiras Shomayim, remembering that Hashem is Meloh Kol
Ha’aretz Kevodo, and that one is accordingly always in His Presence and
should simply be embarrassed to violate His Will in such circumstances.
Instead, one should regale in the fact that he is in Hashem’s Presence!
--------------------------------------------
REMEMBERING THE RUBASHKIN RELEASE IN CONJUNCTION WITH ITS SECOND
ANNIVERSARY--OUR PERSONAL MESSAGE!
Thankfully, the time for Yeshuah is not limited to only the eight days of
Chanukah. The Sefer Sha’arei Teshuvah (published in the Shulchan
Aruch, Orach Chaim, end of Siman 118) records as follows: “The Mahari
Tzemach, Z’tl, wrote that: I have Kavannah when reciting the words ‘Ki
LiShuasecha Kivinu Kol Hayom’ to await the Yeshuas Hashem to save us
from difficult times or moments daily--and I have found this Kavannah to
be a great to’eles many times in situations of tzara.” The
Chofetz Chaim (in Sefer Machaneh Yisrael) writes that every Jew must
anticipate Yeshuah every day--”For the Yeshuah of Hashem can come in the
blink of an eye, and as we recite ‘Ki LiShuasecha Kivinu Kol Hayom’.
The Chofetz Chaim continues: “And it is written in the name of the Arizal
that when a person recites ‘Ki LiShuasecha Kivinu Kol Hayom’, he
should have in mind that he is awaiting the Yeshuah from any tzara that he
finds himself in--’Vehu Mesugal Me’od LeHatzala’. The Chofetz Chaim
concludes: “My we merit to be among those who always await the Yeshuas
Hashem--and in this zechus [Middah K’negged Middah] we will merit the
final and lasting Yeshuah!” Hakhel Note: We may suggest that the Anshei
Knesses HaGedolah placed these powerful words deep into the Shemone Esrei--not
so that they be hidden--but rather so that we discover them at each and
every Shemone Esrei in a special and meaningful way. Our true Kavannah in
the words of ‘Ki LiShuasecha Kivinu Kol Hayom’ will thereby radiate
into appropriate Kavannah in our earlier Bakashos--as well as into a genuine
Modim Anachnu Lach and a heartfelt prayer for Shalom.
--------------------------------------------
YOUR
THOUGHTFUL TEFILLOS!
We
provide below the moving words of the Sefer Chovos HaLevavos in the
Sha’ar Chesbon HaNefesh (Chapter 3). The translation below is, once
again, substantially excerpted from the outstanding Feldheim English
translation Duties of the Heart:
“….If
his heart and consciousness are oblivious to the prayer’s meaning, Hashem
will not accept his prayer, which is only mechanical, a mere movement of the
tongue. Just look at what we say at the conclusion of the Shemone Esrei: “Yihehu
LeRatzon…May the words of my mouth and the meditation of my heart be
acceptable before You.” If a person’s thoughts during Shemone Esrei dwell
on some worldly matter, permitted or forbidden, and then he concludes by
saying, “May... the meditation of my heart be acceptable before You,” is
this not most shameful--to claim to have communed with Hashem in his heart
and innermost being--when he was actually distracted? Then he asks Hashem
to accept the prayer and be pleased with it! He is like one of whom it was
said, ‘...As if they were a people that had acted righteously…as
if they desired closeness to Hashem....’” (Yeshayahu 58:2).
Hakhel
Note: Perhaps Yiheyu LeRatzon is placed at the end of our Shemone
Esrei--and not at the beginning--in order to serve as our reality check,
knowing we will be reciting the Pasuk shortly and making sure that we do so
honestly in front of the King of Kings!
--------------------------------------------
THE
TENTH MONTH:
We once received the following beautiful thought from a reader relating to
the nexus between Teves as the tenth month--and Shevet Dan as the tenth
tribe traveling in the desert: “I’m looking at the Mefarshim on Yaakov
Avinu’s brachah for Shevet Dan (in next week’s Parasha), and it seems that
Shevet Dan teaches us a lesson about how to view or own strength and our
reliance on Hashem. Yaakov Avinu first compares Dan to a snake, and then
concludes the bracha with the exclamation “Lishuasecha Kivisi Hashem!”
The Kli Yakar writes that just as a snake has power only with its mouth
(its bite), so too, the koach of Dan is with its mouth. Yaakov Avinu even
specifically calls Dan a “shififon,” which Rashi translates as a snake that
hisses. Rashi also writes on “Hanoshaich ikvei sus” (that bites a
horse’s heels) that Yaakov compares Dan to a snake that can bite a person’s
heels and cause them to call backwards off of a horse, even though the snake
never touched the rider. Shimshon did something similar when he simply
davened to Hashem and then Hashem made the roof collapse and kill the
Plishtim. Yaakov then looks into the future and sees Shimshon’s strength,
and calls out “Lishuasecha Kivisi Hashem!” According to the Daas Zekainim,
this was Yaakov’s way of expressing his realization that even though
Shimshon appeared to be so tremendously strong, all strength comes only from
Hashem! Perhaps these messages are particularly applicable to us during the
month of Teves, when it is cold outside, the winter is setting in, and we
have no yamim tovim to cheer us up. We feel so vulnerable, unable to
control the weather patterns, and we realize that all of our own strengths
are just an illusion. There is only One Power who can help us, if we use
the koach of our mouth to daven to Him - Lishuasecha Kivisi Hashem!”
--------------------------------------------
MEHADRIN:
There
is one other lesson we must mention before we take leave of the recent
momentous eight days. Chanukah is replete with beautiful menorahs, beautiful
oil, Mehadrin and Mehadrin-Min HaMehadrin--Hiddur Mitzvah
at its finest. Hiddur Mitzvah--one’s beautification of his mitzvah--
is based upon a Pasuk that we read daily--”Zeh Kaili VeAnvaihu--This
is my G-d and I will glorify Him” (Shemos 15:2). The Chayei Odom (68: 5) in
discussing Hiddur Mitzvah writes that one should make his Mitzvah as
beautiful as possible--befitting the royal privilege that he is engaging
in. In fact, the Chayei Odom adds that some rule that if one has even
already purchased an object used to perform a mitzvah (such as a Sefer
Torah, Talis, Esrog, Sukkah), and then finds another one which is nicer, it
is a mitzvah to actually go to the length of exchanging that which was
already purchased and paying more for the more beautiful object. If one pays
more than one-third more, the Chayei Odom concludes, ‘Yosifu Lo LaOlam
Haba’--those additional funds become very significant indeed for they
buy unique eternal reward! HaRav Chaim Kanievsky, Shlita rules that
Hiddur Mitzvah has the same halacha as the Mitzvah itself--and,
accordingly, to the extent that one interrupts his Torah study to perform a
mitzvah (i.e., it is a Mitzvah SheBeGufo, or there is no one else
that can perform it and it has to be done now), he would also interrupt his
Torah study for the Hiddur Mitzvah aspect of it as well. With this
principle, we can understand why Talmidei Chachomim spend so much time
choosing esrogim and the like. Perhaps we too can take the lesson--and stay
within the beautiful Mehadrin mode of life. When there is a special level
of caring, dignity and glory attributed to a Mitzvah, not in an ostentatious
way, but in a manner which is dedicated purely to the Kavod and Chibuv
HaMitzvah, it most certainly has an effect on its performance-- and
on those who view its performance. Practical Application: Choose a new
Mitzvah which you will personally beautify over the winter. It does not
necessarily have to involve money, for extra time or effort to make sure
that something really look, smell, taste, sound or feel more
beautiful--beautifies the Mitzvah--and you as well!
--------------------------------------------
AN
IMPORTANT PERIOD OF TIME:
After the Chanukah milestone, we look to about six weeks of winter until Tu
B’Shvat arrives and the first indications of blossoming flowers and fruits
arrive in Eretz Yisrael. The thought of winter (for those who live in the
Northern Hemisphere) may make one feel chilled (even the word “Kar” sounds a
bit frosty), but we, as Ma’aminim Bnei Ma’aminim, must realize that it is an
opportunity for special, and, in fact, necessary growth--as this is the
situation and circumstance in which Hashem in His Omniscient Wisdom has
placed us.
So, we
are faced with surroundings of leafless trees, long nights, cold days,
bone-drenching rains, and for some of us a little or a lot of ice, sleet and
snow. Can we succeed at all in this environment? No doubt that we can
succeed--and thrive.
We
would first like to once again provide a suggestion that has proven to be
successful in the past-- take the next 40 days in a row and, at least one
time a day, make the brocha of SheHakol Niheyeh Bidevaro and the
bracha of Borei Nefashos preferably from a Siddur, and with the
special warm feeling that Hashem loves you with an unbounding love and wants
to shower bracha of all kind upon you.
We
would also like to provide a second thought based upon the teachings of
HaRav Meir Schuck, Z’tl, the Temesvar Rav. HaRav Schuck brings the words of
Rebbi Shimon (Avos 2:18): “Be meticulous in reading the Shema and in prayer;
when you pray, do not make your prayer a set routine but rather [beg for]
compassion and supplicate before the Omnipresent....” HaRav Schuck notes
that, at first glance, this Mishna does not appear to belong in Mesechta
Avos, which teaches us pious behavior, and not required conduct. After all,
are not the proper recitation of Shema and Shemone Esrei absolute Halachic
requirements? Indeed, there are literally scores of chapters in Shulchan
Aruch relating to the Laws of Kriyas Shema and Shemone Esrei! HaRav Schuck,
therefore, concludes that Rebbi Shimon wants us to understand that even when
reciting Kriyas Shema and Tefillah properly--with no talking, no
interruptions, starting on time, properly enunciating the words and reciting
them loud enough to hear them, etc., there is still another important
dimension of which we must continuously remind ourselves. That is, each
Kriyas Shema, each Shemone Esrei, is very literally a once-in-a-lifetime
opportunity, for it will never recur. Yes, you have recited Kriyas Shema
and Shemone Esrei thousands and thousands of times, but are you truly taking
the opportunity to be “zahir”--careful to recognize and
appreciate--that this particular Shema and Shemone Esrei in front of you is
a one-time opportunity and that it should not get lost among all those
thousands of occasions that you have had until today, and B’Ezras Hashem,
the tens of thousands that you will have in the future? One should not
simply “be Yotzei” his “obligation” by routine. Instead, one should avoid
the negative habit, the dry rote, the repetitive redundancy by taking a
moment out before each Shema and Shemone Esrei to appreciate--and
treasure--the truly monumental opportunity. As one peeks out the window,
and things may seem to look cold and bleary, day in and day out, as the
pattern of winter appears to be almost nothing but darkness, we should break
out and recognize the new, fresh, stand-alone opportunities of the day--two
Shema affirmations and three Shemone Esrei private encounters with the
Almighty. If we can work on this until Tu B’Shvat, we will have brought
spring into our winter!
Other
email archives
