Hakhel Email Community Awareness Bulletin
JUNE 2017 DAILY EMAIL ARCHIVE
6 Tammuz
SUMMERTIME SHEMIRA: The Chofetz
Chaim brings the Midrash that when Yaakov Avinu davened to Hashem as
he was running away from
Eisav (Bereishis 28:20): “U’Shemarani BaDerech Hazeh--and You guard
me on the road that I am taking”--that it refers to Hashem saving him from
Lashon Hara along the way. The Chofetz
Chaim adds that it is pashut that
when a person travels he
needs an extra level of shemira--and that the way to attain that extra level
of shemira is to have Hashem accompany the person. When Lashon Hara is
spoken, the Shechina leaves us--and we are in greater sakana. It is for this
reason that Yaakov Avinu davened that
he be saved from the
cheit of Lashon Hara--so that he
be protected in the difficult situation that
he faced. We
may apply Yaakov Avinu’s
teaching to our increased summer travel --so that the Shechina remains with
us to give us that extra level of protection that we
may very well need!
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PEARLS OF CHESED:
“Most workers need their salary for their basic livelihood. Therefore, it is
wrong to delay the payment they need to buy food. Hashem commanded us with
this mitzvah in order to accustom us to the trait of kindness and mercy. We
must learn to give everyone what they need, when they need it, so that we
too may merit to receive Hashem’s kindness, which He longs to bestow upon
us.”
[Excerpted from The Concise Ahavas Chesed The Classic Work
of the Chofetz Chaim Adapted to a Daily Learning Schedule in English
by Rabbi Asher Wasserman, Shlita]
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ON SHAVING AND SHAVERS:
In a recent OU Kosher Halacha
Yomis Issue, HaRav Yisroel Belsky, Z’tl, was quoted on the topic of shaving.
By the following link
http://tinyurl.com/y8c5a23n, we provide the OU Halacha Yomis revision,
which better demonstrates the Halachic Issue relating to shaving with
contemporary shavers.
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WE
CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
We
continue our annual review of Summer Shabbos Shailos, with the Teshuvos of
Rabbi Yisroel Belsky, Z’tl, to us:
PART II
CHILDREN ON SHABBOS
QUESTION: May children
play with toys that make
noise on Shabbos?
ANSWER:
Many
poskim are of the opinion
that any child
above the age of
four or five
should be taught
not to play with
toys that make
noise on Shabbos.
Those children
under this age are
permitted to play with
such noise-making
toys (e.g., talking
dolls, talking
games, etc.). However, one should
not hand it directly to the child.
If the child is crying, one is
permitted to give the toy to him directly. However, care
should be taken that when one gives it to the
child, one should
not cause the toy to make
noise.
QUESTION: Is a child
permitted to play in a sandbox on
Shabbos?
ANSWER:
Normally, it is prohibited to play with sand on
Shabbos, as it is muktzah. However, sand that is in
a sandbox is not deemed muktzah because it has been
designated for this type of play. Therefore, a
child may play in a sandbox
on Shabbos. However, water should
not be used in the sand due to the issur of Losh.
QUESTION: Is a child
permitted to play with Erector sets, Legos
and other construction-type toys and
games?
ANSWER:
Any toy
that needs to be screwed together is prohibited because of the issur of
Boneh. Therefore, one may not play
with a construction set on Shabbos. On the other
hand, because one merely sticks together the pieces, one is
permitted to play with Legos, Tinkertoys and
the like on Shabbos.
QUESTION: Is a child
permitted to swing on a swing attached to a tree on
Shabbos? or to go to sleep in a hammock on Shabbos?
ANSWER: One
is permitted to use a swing on
Shabbos which is suspended from a swing frame. A swing that is
suspended from a tree, however, poses a problem. One may use
such a swing only if: A) the swing is attached
indirectly to the tree, e.g. it is suspended from hooks that are attached to
the tree, B) the tree is sturdy enough that it will not
shake when the swing is being used, and C) the swing must be attached to the
hooks before Shabbos. In contrast, a swing that is
attached to a door post may be attached and detached on
Shabbos and it is not considered Boneh.
In some bungalow colonies, a tire is attached to a tree. A person
may not swing from it on Shabbos
unless it is attached as described above.
QUESTION: Is a child
under Bar or Bas Mitzvah permitted to ride a
bike, Big Wheel or roller skates/blades in an area containing an Eruv?
ANSWER: Young
children may ride on bicycles, tricycles, Big Wheels
and the like, however, older children
should be discouraged from doing so on
Shabbos.
QUESTION: Are children
under Bar or Bas Mitzvah permitted to
play ball on Shabbos in an
area containing an Eruv? What about Ping
Pong?
ANSWER: Young
children are permitted to
play ball on Shabbos, but,
they must be careful not to play
near the road or near the end of the Eruv where it is possible that the ball
may roll outside the Eruv. Ping Pong is permitted on
Shabbos.
QUESTION: If a ball gets stuck in the tree on
Shabbos, may one knock it out of the tree with a broom or other
non-muktzeh object?
ANSWER: In a
situation where the ball gets stuck in a tree or bushes higher than three
tefachim (approximately 11½ inches) from the ground, one is forbidden to
poke a stick into the tree or bushes, or to climb onto them or shake them.
QUESTION: Is it permissible for me to spread a fly net over the
hood of the baby carriage or play pen because of the
prohibition of forming an Ohel on Shabbos?
ANSWER: On
Shabbos one is forbidden to cover a crib, playpen or
carriage with a mosquito net. However, if the net was placed on the crib,
playpen or carriage before Shabbos and the net was
extended at least a tefach (approximately 3 ¾ inches) over the crib, playpen
or carriage, one may extend it on Shabbos. If the
hood of the carriage was extended a tefach as stated above,
then one may place a mosquito net over the carriage on
Shabbos since it is considered as an extension to the canopy hood
which is already in place. However, if the hood was not
opened a tefach before Shabbos then one may
not place a mosquito net on it on
Shabbos. If the hood was not opened before
Shabbos or the mosquito net was not
placed on the crib or playpen before Shabbos then
one should get two people to hold the net open and
then one should push the carriage, crib or playpen
under it, for in such a
case, one does not transgress the issur of erecting
an Ohel.
QUESTION: If one forgot to put on the hood of the baby carriage
before Shabbos , may one put it on
Shabbos if it locks into place?
ANSWER: On
Shabbos one is forbidden to open a canopy.
Therefore, one cannot attach a hood of a carriage on
Shabbos to protect the child. If the hood was
attached to the carriage before Shabbos, some
poskim are of the opinion
that the hood may be opened. Other poskim disagree
and permit the hood to be opened only if it was already opened approx. 3.75
inches and a person is only extending it further. The same applies in regard
to folding the hood back up.
QUESTION: May one open a playpen or portable crib on
Shabbos?
ANSWER: One
is permitted to open a playpen, crib or carriage on
Shabbos as long as one does not
need to tighten any screws or bolts to hold it open.
However, one may not open a portable crib that needs
to be interlocked on Shabbos. It is
permitted on Shabbos to open a portable crib
that does not interlock. Regarding the models of
portable crib which have a removable bottom, one should
hold the bottom of the crib in the air and get someone else to push the crib
under it, because of the problem of Ohel.
QUESTION: May one bathe his/her child who
got dirty on Shabbos?
ANSWER: One
is permitted to wash or bathe a
child who became dirty, in warm water that was heated before
Shabbos. However, a washcloth may
not be used.
QUESTION: A child refuses to walk on his
own. Can one carry the child if there is no Eruv?
ANSWER: One
is forbidden to carry, drag or swing by both hands a child
outside of an Eruv, whether or not the
child can walk by himself. If a
child refuses to continue to walk, one should
try to bribe the child by offering some type of
prize to encourage him to continue. If this will not
help, one should try to get a non-Jew to carry the
child. If this, too, is not
possible, then one may carry the child less than
four amos (approximately seven feet) at a time until
one reaches home. When one gets home, one should try
to get the child to enter the Eruv or house by
himself.
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POINTS AND POINTERS ON THIS WEEK’S PARASHA, PARASHAS CHUKAS:
A. At the outset of this week’s Parasha, the Torah writes “Zos Chukas
HaTorah Asher Tzivah Hashem…this is the law of the Torah which Hashem
has commanded,”--and then the Torah adds, “Laymor, to say.” The
Chasam Sofer teaches that there is a remarkable lesson here. The chok--the
decree--of the Torah is Laymor--to say it, repeat it, tell it
over. Whatever Hashem commands, Laymor, say it, tell it, and
proclaim it to others. We are taught to not sit quietly at home and worry
only about our own personal spiritual elevation--but instead to aid and
guide those who transgress, and to assist others in coming closer to the
words of Hashem.
Rabbi Elias Schwartz, Shlita, of Yeshivas Toras Emes, writes: “American
people love to say: ‘Mind your own business.’ Our business is the spread of
Torah and Mitzvos. Accordingly, mind the Torah’s business as well. You
dare not and must not keep quiet if you can rectify a wrongdoing. Help
someone become a better person. Remember—Laymor--spread Ruchniyus by
constantly talking about it to others.”
B. The Chasam Sofer in this week’s Parasha also reminds us that Miriam was
nifterah on the tenth day of Nissan, and calculates that because the
be’er in her zechus continued to provide water through the shivah period.
The day that Moshe Rabbeinu was supposed to talk to the selah after
Bnei Yisrael thirsted for water was actually the twenty-first day of Nissan.
Taking a step back, then, the twenty-first day of Nissan was also the day of
Kriyas Yam Suf (the seventh day of Pesach)! Thus, Hashem was going to
demonstrate to the people that just as He could take water and turn it into
dry land, so too, could He take a rock and turn it into water. The resulting
Kiddush Hashem would have wondrously demonstrated to the people Hashem’s
utter Omnipotence in the extremes of nature and everything in between.
Hakhel Note: Even though our ancestors were not zoche to actually witness
the great contrast they could have experienced--nevertheless, we should take
the lesson and appreciate the infinite vastness of Hashem’s might and glory,
and remember that we can become close to Hashem, as Dovid HaMelech teaches
(Tehillim 145:18): “Karov Hashem Lechol Kore’av Lechol Asher Yikre’uhu
Ve’Emes--Hashem is close to all who call upon Him, to all who call upon
Him sincerely!”
C. Who had the power of speech and lost it? If you answered the Nachash,
the snake, then you of course responded correctly. The Middah K’neged
Middah is obvious--since he falsely and mockingly asserted to Chava that
Hashem ‘ate from the tree and created you’--he simply did not deserve to
have the power of speech--that had been given to him by Hashem! The
Meforshim explain that in this week’s Parasha, after complaining against so
much--against Hashem, against Moshe Rabbeinu and against the Mon, those who
were afflicted with the Nechashim HaSerafim were told to look at the Nechash
HaNechoshes in order to be healed and live. By understanding the error of
their ways in following the Nachash’s evil speech against Hashem,
they would realize never to do so again. The Meforshim (brought in the
Sefer Talelei Oros) add several other extremely important points
relating to the Nechash HaNechoshes, and its placement on a pole for K’lal
Yisrael to look up to:
1. The Maharal writes that just looking up to Shomayim itself creates a
feeling of awe and recognition of our Creator. Indeed, the Sefer
Chareidim writes that one should look up to Shomayim from time to time
and recite the Posuk “Ki Ereh Shamecha Ma’asei Etzbe’osecha Yare’ach
V’Chochavim Asher Konanta” (Tehillim 8:4).
2. The Sefas Emes writes that the snake was known as a ‘Segulah
Refuis’, something which provided (perhaps through its venom) special
healing medicines or potions. [We note that it is perhaps for this reason
the symbol of a pharmacist or apothecary is a snake on a pole or stick.] By
lifting the snake high up, Hashem intended for the people to understand that
even when being osek in medicines or therapies, they should lift
their eyes up to Heaven, and realize that everything is up to Hashem--there
are no real Segulah Refuis! Thus, when taking a medicine, even it be
an aspirin for a simple headache, or when undertaking physical therapy for a
broken arm, one ‘should look to Heaven’, affirming that one recognizes where
the Refuah is truly coming from. It is for this reason that the Yehi Ratzon:
“Yehi
Ratzon…Sheyehei
Aisek Zeh Li LeRefuah Ki Rofeh Chinam Attah” (Shulchan Aruch,
Orach Chaim 230:4)
is recited before taking medicine, going to a doctor, and the like.
3. Finally, it is fascinating to note that perhaps the famous piece of the
Sefer Nefesh HaChaim relating to Ain Od Milevado is
immediately followed with the description from this week’s
Parasha of the placement of the Nachash on the pole. The Sefer Nefesh
HaChaim then explains “K’Shehistaklu Klapei Ma’alah LeHaNachash
HaSoreif Hisbonenu Kocho HaRah, Im Kol Zeh Batluhu MiLibam…”-- When the
Bnei Yisrael looked to the Heavens and saw the snake on the pole they
understood its evil strength but voided it from their hearts and were not
concerned with its awesome power, and instead, truthfully subjugated their
hearts only to their Father in Heaven, and with this they were
healed.
Hakhel Note:
What a paradigm lesson for each and every one of us in the world that we
live in and the items, tests, and difficulties that we encounter on a daily
basis!
Additional Note One: Let us review a second time each and every one of the
above teachings and inculcate them into daily life!
Additional Note Two: Because the event of the Nechashim HaSerafim is
mentioned in the Tefillas Chofetz Chaim, we cannot let the occasion pass
without at least providing a few Lashon Hara Stoppers [we look
forward to your providing us with your Lashon Hara Stoppers as well!]:
“I don’t like to talk about controversial things.”
“I hope you don’t mind--I don’t want to talk about this now.”
“People said similar things about me and it hurt.”
“My father always taught me not to talk about people--and at the very least
I can listen to him about that!”
“Let’s help build the Beis HaMikdash now instead.”
D. In the Parasha, the Pasuk writes: “Al Kein Yomru HaMoshlim Bo’u
Cheshbon (Bamidbar 21:27)--therefore the ones who relate parables say:
‘Come to Cheshbon….’” Chazal teach that this Pasuk refers to one who wants
to rule--be moshel over his Yetzer Hara. How does he do so? He must
be a ‘Bo’u Cheshbon’--do a constant Cheshbon HaNefesh. The
Chofetz Chaim explains that if a person in business does not review and
update his books constantly, he will have no idea if he is making money or
losing money--and, moreover, the extent of his gain or loss. Additionally,
when one reviews his accounts receivable, he will notice those who have not
paid in months and realize that they are having financial difficulties or
are bankrupt. On the other hand, one who constantly pays something every
month--even if only in small amounts is clearly still in business, and
trying to remain an active customer. The Chofetz Chaim writes that our
spiritual practices deserve no less attention than our business practices.
We have to review our books and records in order to determine how our
spiritual business is running. Moreover, we have to note where we have
stopped ‘making payments’--has our davening come to a standstill in terms of
improving our Kavannah? Is our learning routine and uninspired? Are we
making no new inroads in Chesed? These are the spiritual accountings to
which we must turn. On the other hand, even if we make ‘small payments’
then we should recognize and encourage ourselves--for Hashem certainly notes
and records them. We emphasize that Chazal teach that the Cheshbon we are
referring to regarding each and every one of us is not a small matter or an
individual Cheshbon--it is ‘Cheshbono Shel Olam’--accounting for the
world. One can explain this to mean that each person is a world onto
himself, an Olam Katan--and that accordingly every person’s Cheshbon
is a Cheshbono Shel Olam. However, there is an aspect that is even
more significant--the thoughts, words and deeds of one person can constitute
the zechus that tips the scale and sways all of K’lal Yisrael and
indeed the world to continued life--and to Geulah! Every time one
undertakes to do a Cheshbon--he should remind himself that he is doing so
not only for his personal spiritual benefit and reaching his potential--but
for the benefit of his family, his friends, his community, K’lal Yisrael--and
very literally, the entire world! Remember this--and keep us all in
mind--with your Cheshbono Shel Olam!
E. Towards the end of the Parasha (Bamidbar 21:34), on the Pasuk “Al
Tirah Oso--do not fear [Og]”, both Rashi and the Ramban highlight
Moshe Rabbeinu’s fear of Og in contrast to his telling the Meraglim not to
fear and not to tremble (Devarim 1:29). How is it that when it comes to Og
Moshe Rabbeinu is afraid, and yet he expects fearlessness when it came to
the Meraglim? Rashi explains that Moshe Rabbeinu was afraid of one kind deed
that Og did to Avraham Avinu--he informed Avraham that Lot
was captured. This teaches us the amazing
power--and the amazing effects--of even one Chesed! Let us get to work!
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THIS WEEK’S PIRKEI AVOS:
In this week’s Pirkei Avos (5:10), we learned “Arba Middos Ba’Adam--there
are four character types among people: one who says ‘What is mine is mine,
and what is your is yours’, is an average character type, but some say this
is the characteristic of Sedom....” Chazal teach us that if someone wants
to keep to himself, because he is a ‘private’ person, or has a lot of his
own issues to work on, or many different items on his own plate, and even if
willing to forego the camaraderie and assistance of others simply because he
wants to be left alone and take care of his own matters--this is at best
‘average’, and at worst ‘Middas Sedom’--for the people of Sedom also
obviously recognized that nobody would help them because of the way they
treated others--but it just did not matter because they wanted to help only
themselves. Hopefully, this attitude does not represent the vast majority
of us. No person who strives to reach his potential can be satisfied with
being average, and will most certainly not be happy with the character of
Sodom. Let us demonstrate how far away we really are from the Middos of
Sedom--and how very, very close we are to the Middos of the B’nai Yisrael as
Rachmonim, Baishonim and Gomlei Chasodim!
================================
5 Tammuz
THOUGHTS ON GALUS FROM HARAV CHATZKEL LEVENSTEIN, Z’TL:
“On the way to Japan, HaRav Chatzkel expressed to the Mirrer Talmidim the
following thoughts about the impending exile: The decree of exile is an
unnatural state that was expressly created for K’lal Yisrael. When we
consider its consequences, we find that no nation other than K’lal Yisrael
remains in existence after an appreciable time in exile. The Midrash relates
that Hashem asked Avrohom Avinu what punishment he chooses for his children
when they sin and there is no Beis HaMikdash to atone for their wrongdoing:
exile or purgatory? According to one opinion quoted in the Midrash, Avrohom
was unable to answer. In practical terms, the consequences of exile and
purgatory are strongly equated. Contrary to our understanding, its
deleterious effect upon our spiritual growth and well-being cannot be
overstated, we have no appreciation of the great measure of Divine mercy
needed as we pass from one regime to the next….” [Excerpted from
Rav Chatzkel, by Rabbi Yitzchak Kasnett, Shlita (Artscroll, p. 142)]
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THE
GREATEST TEACHER:
Although each of us should have his Rosh Yeshiva, Rav, Posek or Rebbi whom
he closely follows and whose guidance he adheres to, Rabbi Yosef Eisen,
Shlita, points out in the name of Gedolim that our first and most prominent
teacher is Avrohom Avinu himself--as the Mishna in this week’s Perek (Avos
5:22) teaches: “Whoever has the following three traits is among the
disciples of Avrohom Avinu--Ayin Tovah, Ruach Nemucha V’Nefesh
Shifalah--a good towards others, a humble spirit and one who does not
pursue desires.” It behooves us greatly to follow each of the fundamental
teachings of our first and foremost Rebbi!
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DAILY KIDDUSH HASHEM: Each one of us is given the opportunity to
sanctify our existence by being M’Kadesh Shem Shomayim in
our daily life at home, on the street, while
shopping and while at work. We heard of one baal
habayis who kept his own private “Kiddush Shem
Shomayim Log”. Men have two additional, special
opportunities to be M’Kadesh Hashem every day. The
Mishna Berurah (Orach
Chaim 125:4) writes “One
must apply his mind ardently when
he says Kedusha to sanctify Hashem … through
the merit of this, Hashem will rest His Holiness
upon him from Above. (During Kedushah,) one
should have in mind to fulfill what is stated ‘…And
I will be sanctified among the Children of Israel (“V’nikdashti b’soch
B’nei Yisrael”).’ The Arizal would urge this strongly.” Translation
courtesy of the Feldheim edition, Volume1(D), page 345. We urge those who
can, to read the electrifying original Hebrew text of the
Mishna Berurah relating to Kedusha (125:
4,5).
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IMPORTANT INFORMATION! The Chofetz Chaim teaches that one who is consistently not
careful with his words…has ‘earned’ much more than a few enemies in this
world. In what way? The Chofetz Chaim chillingly responds that even if such
a person is zoche to arise at Techiyas HaMeisim, it will be as someone
who cannot speak--as the Pasuk states: “Yachreis Hashem Kol Sifsei
Chalakos.” (Tehillim 12:4). The Chofetz Chaim then pleads with all who
will listen: ‘Who can gauge the great tza’ar of such a person--whose
disgrace will be eternal, as he will be unable to speak forever?! From this
we must understand how severe this sin is and how it affects a person in
this world and the next!’ (Sefer Shemiras HaLashon II:7)
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NOT JUST ONE TIME:
We are advised of the following story relating to Rav Shach, Z’tl:
One zeman, HaRav Shach established a nighttime Seder once a week with an
American bachur. At some point into the zeman, HaRav Shach advised him that
he would not be able to learn with him for the next several weeks. The
bachur--curious as to what HaRav Shach would be doing during this time
followed him out of the Yeshiva that evening, onto a public bus to a suburb
of Tel Aviv and saw him enter an apartment and stay there for approximately
an hour. HaRav Shach then got back onto a public bus to the Yeshiva. The
bachur who was following him could not contain himself and on the way back
sat down next to his Rosh Yeshiva on the bus, apologized for the chutzpah
and asked whether he could explain to him where he went and why the
chavrusah was cancelled for the next several weeks. HaRav Shach shared with
the bachur that a man who had been married for more than 30 years had come
to him with Shalom Bayis issues. After speaking with him, HaRav Shach
realized that he needed to speak to his wife as well, and he further
realized that not enough would be resolved in one sitting with the husband
and one sitting with the wife. It was for this reason he forewarned the
Talmid that the chavrusah would have to be cancelled for the next several
weeks--as he would be traveling to their home on a weekly basis until he was
satisfied that the issues were well along the way of being resolved.
Hakhel Note: If a Gadol HaDor with such limited time did not excuse
himself by providing advice for a few minutes, an hour, or even an hour to
each spouse--how much more so must we realize that our acts of Chesed must
be true and complete--and not merely only the beginnings, or a nice gesture!
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YES--YOU ARE
WHAT YOU WEAR!
In this week’s Parasha, we are taught that when the Amaleikim went to war
against Bnei Yisrael, they tried hiding themselves by speaking not their
language, but the language of the Kena’anim. Nevertheless, the Bnei Yisrael
realized that something was awry when they saw their antagonists with
Amaleiki clothing. Accordingly, Bnei Yisrael davened a general Tefillah
that Hashem save them from the enemies--a Tefillah that worked beautifully.
Rebbi Simcha Bunim of Peshischa, Z’tl, asked: “Why did the Amaleikim dress
in their own clothing--whom did they think they were fooling?!” He answered
that their clothing was obviously so important to them that they would not
give it up for any reason--even at the expense of their not being able to
fool the Bnei Yisrael! With this, he teaches, how important it is for us,
as the Mamleches Kohanim V’Goi Kadosh to keep our clothing special,
holy, and separate. It is not coincidence, as it never is, that this
teaching comes to us with the summer months upon us. We must be exceedingly
careful to keep our standards of dress when davening, when learning, and
when among the nations on the streets and when on vacation--and even in the
privacy of our own home! Amaleik, as the lowest of nations, did not change
their dress. We, as the most royal most certainly cannot and must not
change ours!
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PISKEI HARAV CHAIM KANIEVSKY, SHLITA, ON
HILCHOS TEFILLAH: We
provide several pesakim from the Sefer Da’as Noteh (Volume
1), of HaRav Chaim
Kanievsky, Shlita, as published by his son Rav
Yitzchok Shaul Kanievsky, Shlita. Every person should
consult with his own Rav or Posek as to the
application of these Halachos on a personal basis:
1. The Mishna
Berurah (Shulchan Aruch,
Orach Chaim
90, seif katan
8) writes that
if one
finds that his Kavannah
is faltering, he
should raise
his eyes to
Shomayim (through the
windows in Shul or at home)
to arouse one’s
Kavannah. May
one also study an Adam Gadol (such as a Rav) while
he is Davening, in order to arouse
one’s Kavannah. A. This
appears to be appropriate.
2. What is the difference between the word ‘Elokeinu’ and ‘Elokim’?
A: The Kavannah one
should have when reciting ‘Elokim’ is explicitly
stated in (Shulchan Aruch,
Orach Chaim Chapter 5).
When reciting ‘Elokeinu’ one should additionallyhave
in mind that that we have accepted His kingship (Malchus)
over us. Similarly, when one recites “Elokai’
he should have in mind that
he is accepting Hashem’s Malchus over himself.
Reciting “Hashem Elokeinu” in the first Pasuk of Kriyas Shema is Kabbalas
Ohl Malchus Shomayim.
When we recite the words “Elokei Avraham, Elokei Yitzchak” (such as in the
first Bracha of Shemone Esrei) we likewise should have in mind that they
accepted Hashem’s Malchus as well.
3. Can one make a personal request two
times in Shemone Esrei--for instance once in Shomea Tefillah and once in
Elokai Netzor? A: It is not proper to do so, for one
would not ask something of the King, and then go back and ask it again later
in the same audience, however, within one bakasha,
one can engage in continuous entreaty, just as
Eliyahu HaNavi exclaimed “Aneini Hashem Aneini”.
4. When reciting the word ‘Modim’ in Shemone Esrei what
Kavannah should
he have? A: The word ‘Modim’ indicates HaKaras
Hatov, and this is the Kavannah one
should have.
5. When one recites Tehillim
should he have in mind as
if he is making personal
requests, or that these are the words of Dovid HaMelech?
If a Tzibur is reciting Tehillim, is it better to recite with them
Pasuk by Pasuk, or to recite another Pasuk on your own? A:
He should have both
his personal requests, and that these are the words
of the Mechabrei Tehillim in mind. There is a special Ma’aleh when a Tzibur
recites a Pasuk together.
================================
4 Tammuz
A READER’S ENLIGHTENING THOUGHT:
“The
word “Mishpacha”, family, spelled -mem, shin, pay, ches, hey and the word “Simcha”,
happiness, spelled -sin, mem, ches, hey, are different only in that the word
“Mishpacha” has the letter Pay (spelled pay-hey). Namely, it is how we use
pay-hey, our mouth, that will determine if our family is happy or not!”
---------------------------------------------
THE RABBEINU TAM:
The Luach Davar B’Ito
notes that today is the Yahrzeit of Rabbeinu Tam (R’ Yaakov Tam B’ R’ Meir),
who had suffered greatly because of the Crusades. The Luach urges us
to study a teaching or teachings from the Rabbeinu Tam in Tosfos or from the
famous Sefer HaYashar L’Rabbeinu Tam.
--------------------------------------------
A HUMBLE SPIRIT:
“The greater the person is, the more humble he should be. He should say to
himself, “Look at the potential that Hashem has endowed me with. Am I using
my capabilities to their fullest extent? Am I deserving of honor for my many
achievements if I am only working at 75% of my potential? It could be that
the town water carrier deserves more honor and respect because he struggles
to attain 95% of his limited potential!” The Chofetz Chaim was once
overheard talking to himself: “Yisroel Meir, look how much Hashem has given
you. He gave you the privilege to write a Sefer Chofetz Chaim, a
Shemiras HaLashon, an Ahavas Chesed and a Mishna Berurah.
He has given you a large yeshiva with hundreds of students. He has done so
much for you and what have you done for Him?” The
Chofetz Chaim did not congratulate himself on his many accomplishments and
the monumental Seforim which he authored. He was humbled by the realization
that his prodigious achievements meant that a great deal more was expected
of him. This prodded him to undertake new projects and write more Seforim
for the benefit of K’lal Yisrael and the glory of Torah!” [Excerpted from
A Humble Spirit--Practical and Down-to-Earth Insights and Ideas from the
Teachings of HaRav Avrohom Pam, Z’tl, by Rabbi Sholom Smith, Shlita]
----------------------------------------------------------
IMPORTANT INFORMATION!
One of the top students of HaRav Yisroel Salanter, Z’tl, HaRav Yitzchak
Blazer, Zt’l (known as R’ Itzele Peterburger), in his Sefer Kochvei Ohr
(Os 36) writes as follows (paraphrased): Our master and teacher
provided us with a very important piece of information. He taught us that
the body is not simply a garment or covering, and that a person’s feelings
of pleasure and pain continue to exist and live on after the he passes on
from this world…for at first glance, one would think that the body and soul
are two distinct entities, and that the body goes to the earth and the
punishment is received by the soul. This is a mistake! It is the same
person who remains, with only his outer covering removed when he passes away
from this world. Thus, it is not an ‘unknown’ Neshama that will receive
punishment if it sins--but the person himself will feel the pain of that
very punishment…and the person himself--and not just a ‘foreign soul’--will
imbibe the rewards of Torah observance and Mitzvah performance. There is
something more as well. HaRav Eliyahu Dessler, Z’tl, explains that a person
may feel that if he must be punished in Gehenom, that too shall pass, and
may not be overly worried about it. HaRav Dessler proves why this attitude
is incorrect from the following simple analogy: A person wakes up in the
middle of the night with a terrible toothache, and cannot fall back asleep.
He has no painkillers available, there is no pharmacy around and there is no
doctor to contact--he will have to wait until morning! The pained
individual continues to lie in bed and believes hours have passed and
daybreak is almost here--but then looks at his watch and sees that only a
few minutes have passed. Every minute of pain feels like eternity! That is
how the ‘short’ time span of punishment in Gehenom should be properly viewed
by us--now! Importantly and to the contrary, our experience of Simcha
passes by quickly in this world. When we are at a Chasunah and enjoying
it--it seems to pass by so quickly! However, in Gan Eden, the Simcha--will
never, ever cease! Plan your life appropriately!
--------------------------------------------
SUMMER SHAILOS:
Now
that the summer is very much upon us in the Northern Hemisphere, we provide
the following Shailos and Teshuvos are questions that we had asked Rabbi
Yisroel Belsky, Z’tl, in the past, and his responses are either taken from
his handwritten responses to us or from recordings of Hakhel Shiurim at
which the questions were asked. If one needs further clarification, he
should consult with his Rav or Posek, who in any event should be the final
decisor for any person’s particular Shailah.
SUMMER SHAILOS PART 1
QUESTION: Until what age is a woman/man permitted
to take her young son/daughter to the pool?
ANSWER:
The age of five is a good cut-off point for taking children of the opposite
gender to the pool. In the case of a more mature, or maturely-formed child,
a younger age should be set as the limit.
QUESTION: Does a married woman have to cover her
hair at the pool, both in and out of the water?
ANSWER:
I have always understood that covered hair is the acceptable norm for
married women at pools and is definitely the correct and proper thing to
do. There are deviations from the gidrei tznius at the swimming pool, as is
understood, but hair covering is not one of them.
QUESTION: Does a married woman have to cover her
hair at the pool in order to recite a brocha?
ANSWER:
The previous item covers this question. L’daati, even those who are lax with
regard to the aforesaid matter should not be meikil when making a brocha.
QUESTION: Is one permitted to recite a brocha at
the pool even though the other women are not properly dressed?
ANSWER:
In such a situation, one should turn aside and position herself so that her
field of vision will encompass only properly-attired individuals.
QUESTION: Is one permitted to read a chumash or a
hashkafa sefer at the pool?
ANSWER:
One can definitely read a sefer at the pool. Men should (at the very least)
cover their heads while doing so. Women should put on a robe. For reading
Jewish books (including hashkafa-oriented novels), less is required.
QUESTION: Is a woman permitted to sing in the
bungalow if someone who cannot see her would still be able to hear her
outside?
ANSWER:
A woman may sing in her bungalow at the normal range of volume and male
passers-by should keep their distance. Where this is not practical, she
should lower her voice or refrain from singing until they leave the area.
Overcoming Summer Time Nisyonos
QUESTION: Can one take his children to Hershey
Park and similar places while on vacation?
ANSWER:
There is another question that is related to the above. How can you work in
Manhattan in the summer? Rabbosai, I would like to tell you that we
are subjected to very big nisyonos. It is not comparable to a person
who is occasionally subjected to things that one’s eyes shouldn’t see. It
is more than that. It is an incessant bombardment from all sides and at all
times, especially in Manhattan, where all the pritzim come together
to display their immorality in the most provocative manner. For a person
who has to pass through the streets in order to get to his work place, this
constitutes a major challenge that would seemingly require him to keep his
eyes focused towards the ground with the exception of not bumping into
another person or crossing the street without getting struck by the
traffic. It might seem that by my humor I am declaring that this is too
much to ask of a person. It is not too much to ask. A person should keep
his eyes down and avoid looking directly at those whose aim is to stimulate
one’s passions in order to encourage them to purchase a certain brand of
cigarettes or liquor, or a car or even a screwdriver for that matter,
associating their product with something that a person has an attraction to
because of his yetzer hara. A person should definitely keep his eyes
away and it is not easy. The designers of these advertisements do it in a
very expert way, with the knowledge that their provocative appeals will be
very difficult to ignore. That is just the reason why we must thwart their
enticements they swamp us with and try to float in front of our eyes. One
has to avoid these influences unless it is absolutely impossible to avoid
them. In such cases, one should avoid looking directly at these enticements.
While it is true that one may look ridiculous in the eyes of others, it is
worth it, gaining many precious zechusim. We must struggle to clear
things away from our eyes that we shouldn’t be seeing. It is best that if
one sees something and one wonders whether or not such a sight is mutar
or assur, one should refrain from taking a second glance. Better
to remain ignorant. You won’t regret it.
================================
3 Tammuz
TODAY:
Today marks the twenty-third Yahrzeit of the Lubavitcher Rebbe, z’ya, whose
remarkable influence continues to reverberate around the globe. Chabad
Houses in far-flung areas of the world, and on college campuses, have
introduced tens of thousands of Jews ignorant of their heritage to Torah.
The Rebbe’s unwavering Ahavas Yisrael has had a profound effect on Torah
observance worldwide.
--------------------------------------------------------
PEARLS OF CHESED: “King
Shaul did not actually kill the Givonites, but he was held accountable as if
he did so, since he destroyed the city of Nov, from which the Givonites
earned their livelihood. If King Shaul was held accountable for the indirect
damages of his sin, how much more so are we credited with the indirect
benefit of our mitzvos. A person who does a favor that enables someone else
to earn a livelihood is credited with all the benefit enjoyed by that
person’s family from then on.” [Excerpted from The Concise Ahavas
Chesed The Classic Work of the Chofetz Chaim Adapted to a Daily
Learning Schedule in English by Rabbi Asher Wasserman, Shlita]
----------------------------------------------------------
REMINDER--SUMMER IMPROVEMENT PROGRAM!
WEEK 1
Bli neder, at least one time a day during this week, consciously do
the following:
Bein Adam LaMakom:
Say “Thank you Hashem!” with appreciation when opening up the refrigerator
and seeing inside the various nourishing, essential, and even
not-so-essential food and drink that Hashem has provided you with.
Bein Adam L’Chaveiro:
Smile at someone (especially someone who could use it), or cause someone
else to smile.
Bein Adam L’Atzmo:
Rather than taking out a cell phone when walking on the street or traveling,
once-a-day spend time with yourself.
----------------------------------------------------------
IMPORTANT TEFILLOS! A
reader supplied
us with a moving
message and reminder of the
short but
powerful Tefillos from the
Talmud Yerushalmi that the
Chofetz Chaim (Shulchan
Aruch Orach
Chaim 1:1
Bi’ur
Halacha d’h
Sheyehei) urges
us to recite
prior to Shacharis,
Mincha and Ma’ariv. We provide them by the following
link:
http://tinyurl.com/kd6qbos
Hakhel Note: We had asked HaRav Binyomin Zilber, Z’tl, many years
ago whether the Yehi Ratzon before Ma’ariv could be recited even on
Shabbos, and he replied in the affirmative. As always, everyone can check
with his own Rav or Posek for a final p’sak.
-----------------------------------------------------------
QUESTION OF THE DAY:
Which animal had the power of speech and lost it? The Chofetz Chaim urges us
to learn from its mistake--so that we will not be stifled in our Olam Haba
or in any manner lack the power to communicate--instead being proud bearers
of the Torah’s words: “HaKol Kol Yaakov!”
-----------------------------------------------------------
DON’T FORGET THIS ABOUT ELEPHANTS!
In a
Shiur on Emuna Daily, Rabbi David Ashear, Shlita, pointed out that a study
had been done in order to determine how much it costs a zoo to maintain an
elephant on a monthly/annual basis. The conclusion: On an average it costs a
zoo $5,000 per month, or $60,000 annually--in order to sustain an elephant!
Multiply this by the thousands upon thousands of elephants all over the
world--and it gives us an inkling of how Hashem freely sustains the world
and the universe! In a similar Mashal, Rabbi Ashear related how a few crumbs
of dry bread could turn an ant colony into ‘billionaires’. With our
awareness of how Hashem sustains everything from the elephant to the ant
without a whisk of concern, we should draw chizuk on how Hashem sustains and
could sustain us--and that everything that occurs with regard to our
sustenance as well as all else is B’Hashgacha Pratis--personalized
for our life!
Additional Note on Ants: Shlomo HaMelech teaches us (Mishlei 6:6): “Leich
El Nemalah Atzel Re’eih Deracheha Vechachom--go to the ant, lazy one,
see her ways and become wise.” Someone who ‘had previously owned an
exterminating company’ shared with us an amazing insight. All of the other
animals that he dealt with look for food, and when it finds food-- takes it
for himself, and himself alone. However, the ant immediately takes the food
that it comes upon and brings it to his fellow ants. Shlomo HaMelech, then,
may be teaching us that an atzel may not necessarily be a lazy
person--but may be someone who acts--even energetically--but only for
himself. One is to study the ant in order to learn how he should act with
alacrity, energy and enthusiasm--not only to help himself (for he may still
be an atzel if he does so)--but to help others as well--as he helps
himself!
-----------------------------------------------------------
IMPORTANT NOTES FROM LAST WEEK’S PIRKEI AVOS:
A. The
Mishna (Avos 4:1) teaches “Who is a Gibor? One who quashes his Yetzer Hara.
Rashi to Sanhedrin (111B) provides a great insight as to the higher form of
Gibor one should strive for. Although one can simply deflect the Yetzer
Hara--much like one distracts a baby in order to get him to stop crying, one
can also channel the Yetzer Hara’s seemingly patented drive and desire to
sin into zerizus and hiddur in the performance of a
mitzvah--just as the baby may be led to stop crying not by a petty
distraction, but by giving it a challenging, new or more interesting or
learning experience. With this approach, the legs which are running to do
an aveira--rather than simply stopping in their tracks-- instead run to do a
chesed or to get to Shul early; the tongue ready to speak sharp or biting
words instead recall a d’var torah from the previous week’s Parasha or speak
gentle and calming words; the mind pondering something waste-filled or even
evil instead contemplates redting a Shidduch or figuring out how one can
best help a neighbor or friend in need with a thoughtful measure of dignity
and respect. In all of these circumstances, the vanquished Yetzer Hara is
not merely put into prison to rot--but instead is used to build the very
fort and castle of the Mitzvos and Ma’asim Tovim so necessary for one to
realize his potential. It’s great to beat the Yetzer Hara--it’s even
greater if you take his assault and turn his plans into a part of your
offensive and success! If you are already ready to be a Gibor--why not try
taking it to the higher level suggested by Rashi -- not only subverting the
sin-- but converting it into your neshama’s delight!
B.
Ben Azai (Avos 4:2) instructs: “Hevei Ratz LeMitzvah Kallah--one
should run after an easy-to-perform or ‘minor’ Mitzvah--and not only after a
difficult or ‘major’ Mitzvah.” The Rambam in his Peirush HaMishnayos
(ibid.) provides an enlightening insight here. He shows how Moshe Rabbeinu
selected the three Arei Miklat on the other side of the Yarden, even
though they could not be used until the three Arei Miklat in Eretz
Yisrael were actually designated as well. Why, then, did Moshe Rabbeinu the
‘Shalem Shebesheleimim--the greatest and most complete of
men’--bother to do a Mitzvah which was incomplete and could not even be
utilized. This is to teach us, the Rambam explains, that if Moshe Rabbeinu
yearned to do a ‘half a Mitzvah’, then all the more so should we, and we
should not be put off by our inability to do the Mitzvah in its entirety,
and certainly not as completely or as beautifully as others. It is the
willingness, the effort, the desire, and the drive of one to attach himself
to Hashem and His Mitzvos to which one must aspire!
C.
The Sefer Tomer Devorah (Chapter 1, Middah 2), teaches that just
as when a person performs a Mitzvah he creates a Malach who acts as a
defender, so too, when a person transgresses, a destructive creature is
r’l created. This is based squarely on the Mishna (Avos 4:13), which
states: “Ha’over Aveirah Achas Koneh Lo Kateigor Echad--he who
commits a single transgression acquires against himself a single accuser.”
The Tomer Devorah, however, frighteningly adds that this kateigor
stands before Hashem and proclaims: “Ploni Asa’ani--so and so made
me!” What a powerful lesson this is to us--every day, throughout the day we
are literally creators! Perhaps we can visualize what we are creating as we
do so--hopefully with the result that we will smile and rejoice many, many
times during the day!
D.
Chazal teach: “Yaffa Sha’ah Achas Shel Teshuvah U’Ma’asim Tovim…” (4:21)
that one hour of Teshuva and Ma’asim Tovim in this world is yaffa--better
than all of Olam Haba. Let us contemplate the awesome nature of this
statement. One hour of good deeds in this world is greater than the
goodness of a World to Come that is so great that our corporal being cannot
even fathom or imagine it. The Mishna does not qualify its reference as to
an hour of good deeds by clarifying that it is referring to one hour of
Rashi or the Ramban’s life, or the good deeds of Rebbi Akiva Eiger, the
Vilna Gaon or the Chofetz Chaim. Rather, it clearly refers to any one’s
hour and any one’s good deeds. Here, one is on common ground with the
Gedolim of all previous generations and of his generation--he has the same
potential to make the next hour shine more brilliantly than, using the
Tanna’s words, ‘all of Olam Haba’. Can we find at least one hour a
day which we consciously choose to make more ‘yaffa’ --better than all of
Olam Haba? The greatness resounds within us --as we hoist up and elevate an
Olam Hazeh that has sunk so low in the world all around us--to a very, very
special place in the highest of heavens above. When someone asks you: “Do
you have a minute?”, you can answer, “I have even more than that--I have
the hour!”
================================
2 Tammuz
IT’S NOT TOO LATE!
SPREAD THE WORD!
VERY IMPORTANT PROGRAM FOR MEN AND WOMEN: As have just begun the period
of Tammuz/Av/Elul, we provide our readers with a noble and important
project, which was provided last year as well, and for which we received an
enthusiastic response from those who participated. By the following link
http://tinyurl.com/pyhvfxp
we provide a Three- Month Calendar,
providing a short daily dose of the classic Mussar Sefer, Sefer Sha’arei
Teshuva by the Rabbeinu Yonah. With these short daily installments over
a three month period--one will actually conclude the Sefer in graduated
steps and in time for Rosh Hashanah! Please spread the word…and the link!
Hakhel
Note: Be mezakeh your Shul by printing this out in card form.
----------------------------------------------------
SUMMER IMPROVEMENT PROGRAM!
As we move towards the last quarter of the year which to those in the
Northern Hemisphere is the summer (to many, a challenging time), we intend
to present our annual Summer Improvement Program, with simple suggestions,
on a weekly basis, in each of the areas of Bein Adam LaMakom, Bein Adam
L’Chaveiro, and Bein Adam L’Atzmo. Of course, these are only
suggestions--but every person has the opportunity to join with others who
will be attempting the same successes. In the alternative, one can chart his
own improvement course on a weekly basis as well.
WEEK 1
Bli neder, at least one time a day during this week, consciously do
the following:
Bein Adam LaMakom:
Say “Thank you Hashem!” with appreciation when opening up the refrigerator
and seeing inside the various nourishing, essential, and even
not-so-essential food and drink that Hashem has provided you with.
Bein Adam L’Chaveiro:
Smile at someone (especially someone who could use it), or cause someone
else to smile.
Bein Adam L’Atzmo:
Rather than taking out a cell phone when walking on the street or traveling,
once-a-day spend time with yourself.
----------------------------------------------------------
THE
CHESED OF KIRUV: “A
Jew’s trait of chesed should be related to his desire to spread Emunah among
his fellow human beings. It should pain him to see the vast majority of
mankind living their lives in spiritual darkness, totally unaware of Hashem.
His middah of Chesed should compel him to devote time to spreading belief in
a Creator, thereby pulling people out of their spiritual darkness. Rav Pam
recalled a news article he had seen in his youth. It depicted the
awe-inspiring scene of the Grand Canyon at sunset. A man stands at the crest
of the canyon, surrounded by stunning scenery; the reflections of the rays
of the setting sun, the spectacular changing colors, the breathtaking view
of the mountains in the distance. However, the man sees nothing. His back is
turned from this awesome scene and he is totally engrossed in reading the
comic strips of the Daily News ... In a world filled with myriad examples of
the Hand of Hashem, people are totally oblivious to G-dliness. What could be
a greater chesed than to remove the shutters of spiritual blindness that
engulf the world and allow the brilliant light of the Creator to shine on
His creations? In our time there are countless opportunities to bring the
light of Torah to those living in spiritual darkness. It is the task of this
generation to do so.” [Excerpted from Kiruv Begins at Home
And Other Insights On Kiruv Kerovim And Kiruv Rechokim From Moreinu Harav
Avrohom Pam, Z’tl, by Rabbi Sholom Smith, Shlita]
----------------------------------------------------------
A
QUICK MOVEMENT:
We
were advised that the Sefer Toldos Aharon writes that if one finds
himself suddenly wanting to turn his head in a direction other than the one
he was facing, it will invariably be the Yetzer Hara which is urging the
head’s movement in order for the person to commit an aveirah.
Consequently, if one abruptly or unexpectedly feels that he must turn his
head or look in another direction--he should withhold himself from doing
so--beating the Yetzer Hara at its own game!
---------------------------------------------------------- 
THOUGHTS ON THE NEW MONTH:
Welcome to a new month, with new potential for incredible growth. As we all
know, if the Meraglim would have come back with the proper report, Tisha
B’Av would have been marked as a day of eternal celebration, rather than a
day which now lives in infamy. In the time of Bayis Sheni, Tisha B’Av was,
in fact, celebrated. As it is referred to as a “Mo’ed”, it will be certainly
celebrated again—may it be this year!
As we
previously noted, the Targum Yonasan explains that the Meraglim set
out on their journey on 29 Sivan—just three days ago. These very days—i.e.,
the next 37 days ahead of us until Tisha B’Av are full of the potential to
bring us a happy Tisha B’Av, if we reframe and recharacterize these days
into building rather than destruction; days of finding the positive instead
of the negative; days of compliments and not of snide or hurtful remarks;
days where we show our love towards Eretz Yisrael and its inhabitants in
some unique and special way. We know better. We know what we have to do.
Like the Meraglim, we have a mission. Let’s succeed with flying colors—it is
well within our capabilities, and the benefits and rewards will far exceed
the investment and effort—as we will see when the Moshiach comes,
Bimheira V’Yameinu.
Hakhel
Note: To get us started in the proper framework of appropriate speech, we
once again provide below the following stark excerpts from The Power of
Words, by Rabbi Zelig Pliskin, Shlita:
Ona’as Dvorim:
“So your teeth hurt you, big deal. Stop complaining. You called the dentist
and he gave you an appointment, now be quiet about it. You’re an adult
already, why do you keep asking for sympathy?”
Positive Approach:
“I’m very sorry that your teeth hurt you. A toothache can be very painful.
It’s a good thing that the dentist was able to give you an early
appointment. Is there anything I can get you that might make you feel better
right now?”
Ona’as Dvorim:
“You’re making a big fuss over nothing. So what if the meal you cooked was
ruined and the guests had to eat something else. They still had something to
eat. You’re making a mountain out of a molehill.”
Positive Approach:
“I realize how frustrating it must have been to have made an entire meal and
then had it ruined because someone forgot to turn off the oven. Most people
would feel upset. But I noticed that the guests still enjoyed. Nobody went
hungry--the substitute food was fine. For sure, it wasn’t as good as your
cooking, but it served its purpose. Everyone had a very pleasant evening. I
even heard a few people comment on what a fine hostess you were. They were
impressed by how well you dealt with the entire situation.”
Let’s get going—we have 37 days to move ourselves—and, quite literally,
change the world!
================================
29 Sivan
QUESTION OF THE DAY:
Where in davening do we ask Hashem to help us avoid Machlokes?
----------------------------------------------------------
TODAY! The
Vilna Gaon writes to his close family in the Igeres HaGra: “Kol
Regah V’Regah She’Odom Chosem Piv--every moment that a person keeps
silent” (i.e., in a situation where he would/could speak up), entitles him
to bask in a Hidden Light that no angel or other creation could fathom.
While
we all may be very familiar with this quote, we should make an extra special
effort to energize the quote and actually apply it in everyday life.
Imagine enjoying and benefiting from a light that even an angel cannot
appreciate and attain. If we do not use this phrase to combat our Yetzer
Hara at least once a day in an at-home or at-work situation, we may be
acting in a very remiss manner--against ourselves! The 40-day
preparatory period which led to the Meraglim’s world-wrenching and
generation-affecting Lashon Hara on Tisha B’Av, commences today, on the 29th
day of Sivan (the day the Meraglim left for Eretz Yisrael). Now is the time
to prepare for a positive turn of the tongue. Today especially, is a
particularly propitious time to undertake this new, fresh attempt in the
area of Shemiras HaLashon. If the Malachim have no part in this
reserved Hidden Light, then let us at least consider and act upon the
special opportunities we have at certain moments during the day!
----------------------------------------------------------
SUNDAY--PLEASE GET READY! SPREAD THE WORD!
VERY IMPORTANT PROGRAM FOR MEN AND WOMEN--THE FIRST DAY OF TAMMUZ!:
As we begin the period of Tammuz/Av/Elul, we provide our readers with a
noble and important project, which was provided last year as well, and for
which we received an enthusiastic response from those who participated. By
the following link
http://tinyurl.com/pyhvfxp
we provide a Three- Month Calendar, providing a short daily dose of the
classic Mussar Sefer, Sefer Sha’arei Teshuva by the Rabbeinu Yonah.
With these short daily installments over a three month period--one will
actually conclude the Sefer in graduated steps and in time for Rosh
Hashanah! Please spread the word…and the link!
Hakhel Note: Be mezakeh your Shul by printing this out in card form.
----------------------------------------------------
NOTES ON THE PORTALS OF TAMMUZ:
A. As
we enter into Tammuz on Sunday, we recognize not only that nine months of
the year have passed, but that there are still three months left to go! As
we have noted, “Tammuz” is an acronym (juxtaposed) for “Zeman Teshuva
Mimashmesh U’Ba”--and likewise for “Zerizim Makdimim V’Osin Teshuva”--both
spell “Tammuz” in the Hebrew, and both mean that our feelings towards
drawing closer to Hashem should begin to intensify at this time.
B.
According to many, the first day of Tammuz is the date of the birth and
petira of Yosef HaTzadik. Chazal teach that Yosef was mekadesh shem
shamayim b’seser--sanctified Hashem’s name in private--by not falling
prey to the wife of Potiphar and withstanding this great test. As a result,
he was zoche to have a letter of Hashem’s name added to his name--and is
known in Tehillim as “Yehosef” as well. Accordingly, it would be extremely
appropriate this Sunday to remember Yosef--and memorialize the day--by
performing a kiddush shem shamayim b’seser--by undertaking an act of
Kiddush Hashem that only you know about. We leave it up to you!
----------------------------------------------------
HE IS THE EXCEPTION--NO, HE IS THE OPPORTUNITY!
Many may find themselves generally in control of their Middos--except when
it comes to this person or that (who may be a son, daughter, or other close
relative)--in which case one seems to act ‘out of character’, angering
easily, speaking roughly, not being dan lechaf zechus, because that
simply is the way that person has to be treated--he deserves it, he is so
bad, he won’t learn any other way, all he wants to do is frustrate me and to
make me seethe, he acts with such chutzpah....In reality, however, it
is precisely this person who is testing the tensile strength and resilience
of one’s middos, and who is the very person intended to bring him to
a new and higher level of character.
Hakhel Note: This may be easier written about then accomplished. However,
this week’s Parasha brings to mind a tactic of the Ba’alei Mussar against
the wiles of the sophisticated Yetzer Hara. The Parasha teaches that Moshe
Rabbeinu advised the Adas Korach: ’Boker VeYodah Hashem Es Asher Lo’ (Bamidbar
16:5)--let us pursue this further in the morning. As Rashi quoting
Chazal explains, Moshe Rabbeinu was pushing them off in the hope that the
time would put a damper upon the heat of the moment, and squash their
rebellion. Although the plan did not work with this wicked group, it is
certainly a plan that can work for us. As we are about to lose ourselves
again to that one [or two or three] person(s) -let us remember
that special word of Moshe Rabbeinu in this week’s Parasha: “Boker--not
now--I will react in the morning--until then, I will be myself, the person
who I am to all others, and the person whom I know myself to be! Yetzer
Hara--let’s revisit the situation tomorrow. Today--I will preserve my middos!
----------------------------------------------------------
TOPIC FOR THOUGHT:
If one
had to pick a word to describe tomorrow’s Parasha it would be Mered--or
rebellion. Although the term seems very stark and radical, in reality
Maradnu--we have rebelled is one of the sins described in the Ashamnu
prayer, which each and every one of us recite. Perhaps one can identify an
area in which he is consciously lax or lackadaisical, in which he
acknowledges that he is not thinking or acting as he truly should--and move
himself to correct it based on his awareness, acknowledgement and
affirmation that--as Moshe Rabbeinu exclaims in this week’s Parasha “Kel
Elokei HaRuchos Lechol Basar--Hashem, You are the Hashem who knows the
thoughts of each and every one of us!” (Bamidbar 16:22)
----------------------------------------------------------
WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
A.
As on
Shabbos Kodesh and on Sunday we will be reciting ‘Half-Hallel’, we note that
during the recitation of Hallel, which involves the reading of contiguous
chapters of Tehillim, unnecessary interruptions are prohibited. For
instance, one may not answer “Boruch Hu U’Varuch Shemo”. In
addition, one should recite Asher Yatzar after Hallel. Most certainly, one
cannot interrupt Hallel with words of conversation.
B. This week’s Parasha teaches us the horrific effects of machlokes--of
arguments and battles which are not L’Shem Shamayim. This Shabbos,
it would seem especially appropriate to conduct oneself with calmness and
Nachas Ruach, avoiding disagreements, disputes, or conflicts of any
kind, and emphasizing compliments, peace, harmony and friendship with all
whom you encounter--especially your own family and friends!
C.
This
Shabbos, we begin our annual review of Summer Shabbos Shailos, with the
Teshuvos of Rabbi Yisroel Belsky, Z’tl, to us:
PART I
KABBALAS SHABBOS
QUESTION: On Friday when is the latest that one may leave New York City
for the mountains, on account of the inevitable heavy traffic?
ANSWER:
One
who leaves the City for the Mountains with less than four (4) hours to spare
should take along Shabbos supplies, such as food, wine, tallis, appropriate
clothing, and be prepared to stop at a motel when conditions warrant it.
QUESTION: If a family takes on Shabbos early, when does a woman have to
light her candles?
ANSWER:
Rav Moshe Feinstein, Z’TL, writes (Igros Moshe, Orach Chayim, 3:38)
that if, as in most cases, the husband makes an early Shabbos because of
convenience, not because he wants to add to the kedusha of Shabbos, then the
woman is not bound by the kahal’s or the husband’s Kabbalas Shabbos and may
light the candles later or even at the time the husband comes home. When an
entire community inaugurates the Shabbos early, such as in a bungalow
colony, regardless of their rationale, no one in the community is exempt
from the kahal’s Kabbala. If there are a few minyanim and people alternate
from one to the other as the need arises, then there is no tzibbur and no
Kabbalas HaTzibbur. If there is indeed one monolithic community, but a few
stragglers continue to ride around in their cars while everyone else is
greeting the Shabbos, these people are being mechalel Shabbos and should be
admonished. If, as the question suggests, the particular family has decided
to honor the Shabbos by adding to its kedusha, then all agree that every
family member is bound by one Kabbalas Shabbos.
QUESTION: During the summer, Plag Hamincha on some Shabbosim is after
7:00PM and the Mincha minyan is at 7:00PM. What is the proper time for women
to light?
ANSWER:
When Plag Hamincha is at 7:00PM, Mincha should be davened before then and
Maariv afterwards. There is an (important) opinion which allows for both
Mincha and Maariv to be davened after Plag Hamincha on Friday, but the
Mishna Berurah frowns upon it and thus, it should be avoided. If no one in
shul knows how to calculate the time of Plag Hamincha and no chart is
available for guidance, expert help should be sought. Licht bentchen must
be done after Plag Hamincha. In case candles were lit before then, the
brocha is considered levatala and candles must be lit again with a brocha.
Consult with a Rav for guidance in such situations, if possible.
QUESTION: If my husband goes to the early minyan can I still do Melacha?
If so, until when?
ANSWER:
Even where a woman may do melacha after her husband was mekabel Shabbos, she
may not do melacha for her husband. Please note that a wife is never bound
by her husband’s personal Kabbalas Shabbos, only by the kahal’s Kabbala
where both husband and wife belong to the same kahal or by the family’s
Kabbala as explained above.
QUESTION: If my husband returned home from shul after attending an early
Kabbolas Shabbos minyan, can I still light the candles since it is still not
sh’kiah?
ANSWER:
It can be argued that licht bentchen is a melacha done for the husband to
ensure Shalom Bayis and thus should be prohibited as above. You can rely on
the lenient opinion but you should strenuously avoid lighting candles after
the people come home from shul. This is an affront to kedushas Shabbos and
surely not conducive to Shalom Bayis as it belittles your husband. Will the
malochim give their brocha when they accompany your husband home from shul
and find chol there instead of Shabbos? Take your guess. Never, ever allow
for that sort of occurrence.
QUESTION: If we make early Shabbos, am I permitted to finish the meal
before nightfall or do I have to finish it after nightfall? Do I have to eat
a K’zayis after nightfall?
ANSWER:
You should preferably eat at least a K’zayis of challah after tzais
hacochavim and do not rely on leniencies, as explained in the Mishna
Berurah. There is something else to consider when addressing this question.
If one began his early Shabbos davening at 7PM as mentioned earlier, he
should be making Kiddush around 8PM. What will be taking place at his
Shabbosdike tisch? Torah? Zemiros? A joyous, sumptuous family meal in an
atmosphere of relaxed happiness and Shabbos holiness? The very question
suggests a desire to rush, that the Shabbos seudah is being treated as an
interference which must be over and done with as quickly as possible, R’L.
In that case, a K’zayis after tzais hacochavim will not do the trick
(unless we are speaking of merely ensuring that challah is eaten at the end
of a properly-conducted meal). Think about it.
QUESTION: How many candles should my wife light if she normally lights
seven candles in the City? Is there a difference if my kitchen is small or
if I rent a bungalow?
ANSWER:
If there is room for setting up the full measure of lights, it should be
attempted. On the other hand, many lights in cramped quarters with a bunch
of small children K’EH running around is both impractical and downright
dangerous R’L. Safety is also kavod Shabbos. Be careful!
------------------------------------------------------------
THE SHOCK AND AFTERSHOCK:
This
week’s Parasha provides a permanent lesson on the shock and after-shock of
machlokes--to a family, to a tzibbur, to K’lal Yisrael...and to all future
generations. The following notes from this week’s Parasha on machlokes, are
excerpted from Love Your Neighbor, by Rabbi Zelig Pliskin, Shlita:
A. It
is a very important Mitzvah to stop a feud. Do not be discouraged even if
you tried to do so and your efforts have been fruitless. There is always
the possibility that your next attempt will be successful. (Sefer
Shemiras Halashon 1:15)
B. If
two people quarreled and afterward made peace, neither should later say to
the other: ““The reason I behaved as I did is because you did this and this
to me.” Even if the person saying this does not intend to resume the
quarrel, such a remark is apt to rekindle the dispute, since the other
person will probably retort, “No, it -was your fault.” (Orchos Tzadikim,
Chapter 21)
C. If
someone insults a man or fails to honor him properly, the man should not
relate this to his wife when he comes home (Avos D’Rebbe Noson 7:3).
Relating such an incident would be Rechilus and will most likely cause a
dispute. (Chofetz Chaim)
D. A
person should train his children at a very young age to avoid quarrels.
Young children have a tendency to grow angry and fight over trivial matters,
and if a parent will not correct this fault, it can easily become ingrained.
(Ma’aneh Rach, pp. 69-70)
E. If
two members of a family have become estranged by insults or other
grievances, their reconciliation is often very difficult to achieve. Mishlei
(18:19) compares it to “entry into a fortified city,” and the discord
between them is likened to the bolts of a castle, which are hard to move.
(From the Wisdom of Mishlei, p. 190). In fact, very often, disputes begin
over matters that are entirely irrelevant and insignificant. If you find
yourself arguing with someone, ask yourself (and the other person), “Does
it really make a difference?” Hakhel Note: Even if it does make a
difference--does it make that much of a difference?
Additional Note: We received the following thought from a reader: “In
Parashas Korach, we see how horrible the punishment can be for spreading
Machlokes in Klal Yisrael. We know that Hashem’s measure of reward is at
least 500 times as great as His measure of punishment. Imagine the reward
of those who spread shalom and achdus among their brothers. If those
involved in dispute sink so, so low into the abyss--think about how high the
peace-lovers and peace-makers soar in Hashem’s Heaven!”
------------------------------------------------------------
PARASHA QUESTIONS FOR THOUGHT AND DISCUSSION:
We present several questions relating to the
Parasha, and welcome your thoughts and responses:
A. Korach is not the first person called by this name in the Torah. See
Bereishis 36:5 and Rashi there. Based upon this nefarious predecessor to
the name, why/how could Yitzhar have given this name to his own son?
B. The Torah teaches us that “U’Vnei Korach Lo Maisu” (Bamidbar
26:11)--the sons of Korach did not die in the unique earthquake of Korach.
It is interesting to note that this Pasuk--distinguishing them from their
father and his followers is not found in Parashas Korach at all but later in
Parashas Pinchos, and that the actual names of Korach’s sons, Asir, Elkanah
and Aviasaf, are found back in Parashas Va’eira (Shemos 6:24). What is the
Torah teaching us by this?
C. Moshe Rabbeinu composed several of the Kepitelech--Chapters of Tehillim,
and the sons of Korach composed several Chapters, as well. Who composed
more Chapters found in Tehillim, Moshe Rabbeinu or the sons of Korach?
Which Chapters did the sons of Korach compose? What does this teach us
about the power of Teshuva and Tefillah?!
D. Chazal teach us that Korach was extremely wealthy. His followers had
also obviously brought much wealth with them from Mitzrayim. Why was Kol
HaRecush--all of this great wealth--(Bamidbar 16:33) swallowed up in the
earthquake? After all, the wealth didn’t sin--couldn’t it have been given
to Tzaddikim, to the Mishkan, or used as a fund for a very good purpose?!
E. Towards the end of the Parasha, the Torah introduces us to the 24 Matnos
Kehuna--the 24 different gifts given to the Kohen (Bamidbar 18:8-20), 10 of
which were in the Beis HaMikdash, 4 in Yerushalayim, and the remaining 10 in
Eretz Yisrael and some even beyond in chutz la’aretz. Immediately
following the Matnos Kehuna, the Torah teaches us that the Leviim also
receive a gift in consideration for their service in the Beis
Hamikdash--Ma’aser Rishon, or 10% of the crop left over after Terumah has
been given to the Kohen (Bamidbar 18:21-24). However, this appears to be
it--in comparison to the 24 gifts to Kohanim, the Torah immediately provides
us with only one gift to be given to the Leviim. The disparity appears very
stark--both the Kohanim and the Leviim receive gifts from the people in
recognition and in payment for their services in the Mikdash on behalf of
the people, yet the Kohanim’s benefits appear much more diverse, if not much
greater. How can we explain this apparent contrast between the Kohanim and
Leviim?
------------------------------------------------------------
GUARDING THE BAIS HAMIKDASH:
In
this week’s Parasha, we find a series of remarkable Mitzvos relating to
Shemiras HaMikdash--guarding the Bais HaMikdash. To the uninitiated, the
concept of a frail human being watching or guarding the House of Hashem, the
earthly Abode of the Creator of this World, a Building which is actually
mechuvan, parallel, to the Bais HaMikdash Shel Ma’aleh, would seem
superfluous and unnecessary. Yet, we find no less than two Mitzvos (a
positive commandment and a negative commandment)--in our Parasha relating to
its absolute necessity. The Sefer HaChinuch explains that watching
or guarding something is a clear indication that the item has value to you.
The vigilance and attention you give to a place or thing attaches special
importance and significance to it. In the case of the Bais HaMikdash, it is
actually Kohanim and Leviim who are given the noble task of providing the
appropriate dignity and stateliness to the Holy Place. They are obviously
unarmed, boasting not even a bow or arrow, but Chazal teach that if they
were caught asleep on their job at night they would be corporally punished (Mesechta
Middos 1:2).
There
are practical and important lessons for us here.
Firstly, we know that our own Shuls are referred to by the Navi as a
Mikdash Me’at--a form, a sample, a replica, of the Bais HaMikdash
itself. It is our job to ensure that this Mikdash Me’at is accorded
the Shemira--the honor, dignity and distinction it deserves. Does it have
to be the janitor who picks up tissues or papers from the floor? Is it only
the fanatical fellow who puts together papers strewn over the tables? Isn’t
it very wrong to yell across the Shul to a friend even when it isn’t so
full--or to telling a joke after davening? Guarding the Palace--being
vigilant to safeguard its sanctity and to display its uniqueness and
holiness--would seem to dictate otherwise. The person caught sleeping on
the job was not given an automatic “second chance,” because a lapse in
sanctity is a void in sanctity. We have a special relationship with Hashem,
and a special place to especially forge that relationship. We should not
allow ourselves to forfeit it to indiscretion, carelessness, and failure to
appreciate and make the most of our opportunities. Could you imagine one of
the Queen of England’s Honor Guard yawning in front of a huge crowd? Even
if it only happened once, where do you think he would be the next day? We
are honoring Royalty of an infinitely greater nature, and we are more
significant and capable than any man with a rifle in his hand.
Secondly, let us consider how we treat our wallets, our jewelry, and our
“special papers” like birth certificates, passports and the like. They are
safely placed away in a specially-considered, or otherwise secure, place.
No one is spilling coffee on them, and no one is leaving them in his car
unattended, or at least carefully locked away. We should consider, in this
vein, how our Shemira is for our spiritually valuable items. Do we leave
our Tallis and Tefillin in our cars, or overnight in Shul, exposed to any
character or situation? How do we treat our Seforim--are they spotted and
stained, are the covers or bindings ripped or frayed from use--or from
abuse? How do we pick up a Siddur or Chumash, and how and when do we put
them away? Do we allow Seforim to be strewn about or interspersed with
secular books or objects? A Shomer is responsible for the precious items he
is entrusted with--he wouldn’t have been hired if he wasn’t capable of
performing the job!
===============================
28 Sivan
PLEASE GET READY! SPREAD THE WORD!
VERY IMPORTANT PROGRAM FOR MEN AND WOMEN--THE FIRST DAY OF TAMMUZ!:
As we begin the period of Tammuz/Av/Elul, we provide our readers with a
noble and important project, which was provided last year as well, and for
which we received an enthusiastic response from those who participated. By
the following link
http://tinyurl.com/pyhvfxp
we provide a Three- Month Calendar, providing a short daily dose of the
classic Mussar Sefer, Sefer Sha’arei Teshuva by the Rabbeinu Yonah.
With these short daily installments over a three month period--one will
actually conclude the Sefer in graduated steps and in time for Rosh
Hashanah! Please spread the word…and the link!
Hakhel Note: Be mezakeh your Shul by printing this out in card form.
----------------------------------------------------
IMPROVING BRACHOS RECITATION:
We all
must constantly be attentive to improving our brachos recitation. After all,
how many other things do you do a hundred times a day? Improving
one’s brachos recitation thus truly improves one’s actions throughout the
day! A practical suggestion may be to stop after the word ‘Baruch’ at
each bracha and recall the different meanings and connotations it
incorporates:
1. It
is praise and thanks to Hashem, and a submission that if it was for ‘me
alone’, I would not have the item that I am making the bracha on.
2. It
connotes that Hashem is the makor--the Source of everything-- from
the Shofar being blown to the Tefillin being worn, from the Swiss Alps to
the Arizona Lulav…and from thunder and earthquakes to butter and bread!
3.
Hashem’s blessing continuously flows as a natural spring, on a 24/7 basis.
4.
Hashem’s blessing to a person need not remain in the same place--with the
greater recognition of Hashem’s bracha bringing greater blessing along with
it.
May we
suggest that the extra moment that it would take to have these brief
thoughts in mind will aid in empowering the bracha and filling it with the
proper Kavannah!
----------------------------------------------------
THEY ARE
YOUR YEARS! Rashi teaches about the Meraglim that Reshaim Hallalu
Ra’u V’Lo Lakchu Mussar--they saw what had happened to Miriam but
disregarded it. HaRav Ezriel Erlanger, Shlita brings from his
father-in-law HaRav Shlomo Wolbe, Z’tl, that what we possess as human beings
is ‘yahren’--the years that Hashem graced us with in this world.
When we fail to take heed and to take action on that which occurs around us,
we demonstrate a lack of concern, a lack of care for our precious
possession. Just as a man who colors his hair to appear younger subverts the
value and goal of his life, so too does one who does not try to take the
lessons of life to heart obfuscate his life’s purpose and meaning. Hakhel
Note: When one specifically learns of a news item, he should not let it
pass--but realize that it is Hashgacha Pratis --for him to learn from, and
to act upon!
------------------------------------------
QUALITATIVE VS. QUANTITATIVE
ANALYSIS:
When one learns twenty words of Torah, he has learned Torah. Likewise, when
one learns just one word of Torah, he has learned Torah as well.
Conversely, when one speaks twenty words of Lashon Hara, he has spoken
Lashon Hara, and when he speaks just one word of Lashon Hara, he has
spoken Lashon Hara as well. Quantitatively, the Mitzvah (or Aveirah) is
different by the amount of time, actions, words or efforts put into
it--however, qualitatively, in all events the Mitzvah (or Aveirah) has
occurred by virtue of even the smallest of thoughts, words or
actions--albeit limited in scope. The concept of ‘this will only take me ten
minutes’; ‘I will only make one biting comment and stop’, or ‘I won’t come
late to Shul (or to a Shiur, or to a Chavrusah) more than three times a
week’, is certainly limiting the scale or extent of the indiscretion--but
the ugly stain of the Aveirah has nevertheless been lodged and
embedded in the person’s neshama and being. One must never, ever, make light
of a ‘limited’ Aveirah for that one minute, one sentence, one act of anger,
one desire…has made its mark--which will in any and all events require
bleaching and cleansing to expunge. Of course, as we began above, the very
same moment, very same sentence, very same action could have been used for
Torah, Tefillah, Chesed, and self-improvement--and the smallest of any of
these will create an indelible badge of honor that will remain forever and
ever!
----------------------------------------------------
TZITZIS!
As
they take leave of the parasha of Tzitzis, men should be especially enthused
going forward by how we are given the opportunity in such an easy way to
perform such a sublime and pervasive Mitzvah--a Mitzvah that brings to
remember (U’Zechartem) and to perform (Va’Asisem Osam)
ALL of the other Mitzvos. As just a taste of the depths behind
the otherwise ‘easy’ Mitzvah to perform, the Dirshu Edition of the Mishna
Berurah (Shulchan Aruch, Orach Chaim 11, Dirshu Note 71) brings that the 32
Tzitzis strings represent the 32 Nesivos Hachochma. In the bracha of
Lehisateif BaTzitzis, the last two words begin with Lamed and
Veis--32 as well--representing the 32 teeth. The Sefer Kaf HaChaim
brings that having Kavannah in the Lamed and the Vais is accordingly a
segulah against toothaches. Indeed, if one needs to cut his Tzitzis, he
should do so with his teeth (Machatzis HaShekel). Hakhel Note: Who
could have imagined that there was such a relationship between one’s Tzitzis
and one’s teeth in terms of the true profundity of the Mitzvah. This is
undoubtedly just the tip of the iceberg!
------------------------------------------
GRASSHOPPERS?
In last week’s Parasha, the Meraglim depict: “And we were in our eyes like
grasshoppers, and so were we in their eyes” (Bamidbar 13:33).
Rav
Eliyahu Mann, Shlita, asks the following--What is the point of all of the
“sheva brachos” Divrei Torah in which we praise the chosson, the kallah, the
families.... where is the tznius and the anava, the modesty and the
humility? Rav Mann answers, in the name of his father, that these words of
chizuk are actually very important. His father explains as follows: After
24 years of uninterrupted study with his students, Rebbi Akiva told his
students “All that we have comes from [Rochel--Rebbi Akiva’s wife]”. Why
was this so? Because Rochel, as the daughter of one of the wealthiest men
of the generation, could have literally married the most eligible bochur in
the world. Instead, she saw, and brought out, in Rebbi Akiva (then a 40
year old Am Ha’Aretz) his great kochos--his ability to be one of the supreme
leaders in Klal Yisrael’s decorated history.
We
learn from this history-changing incident that it is imperative that we
point out, bring out and build up our friends’ strengths and attributes so
that they will be encouraged to work on their G-d given gifts, and realize
their potential and tafkid, or purpose, in life. Whether it be a particular
clarity of either oral or written expression, a beautiful voice, a keen
sensitivity, a strong willpower, an ability to sit and study, a charismatic
Tzedakah-raising personality, or an unusually pleasant nature--these
strengths should be used for their benefit, and the benefit of others. It
goes without saying that we need not love our friends more than ourselves
(Love Your Neighbor AS YOURSELF). Thus, if we know that Hashem has given us
certain special abilities or talents, we should not brush them under the
rug, ignore them or even wait to develop them--rather, we should try our
utmost to use these gifts in our daily activities. Shlomo Hamelech, the
wisest of all men, advises “Honor Hashem with your wealth” (Mishlei 3:9).
Rashi (ibid) writes that the wealth referred to by the wisest of all men is
not limited to money--but most definitely includes whatever Hashem has
graced you with.
Rav
Dessler, Z’tl (Michtav M’Eliyahu 4:98) writes that “Mazal” is a
person’s utilization of his “nature and nurture”--his innate talents and
particular surroundings-- to realize and fulfill his mission in life. Rav
Aryeh Carmel, Shlita, in his gloss there, notes that when we say “Mazal Tov”
we are providing a very meaningful bracha--that Hashem bless the young
couple (or the bar mitzva bochur or the newly-born baby, etc.) with those
very talents needed to fulfill their purpose without difficulty.
When
we help others (and ourselves), work on developing and encouraging
capabilities and strengths, we are literally helping to fulfill their and
our purposes in life. Could anything be more important than to provide the
necessary direction and encouragement to a chosson or kallah, and to help
guide the new mates to help each other?
As we
noted at the beginning of this writing, the Meraglim, the spies, stated “We
were in our eyes like grasshoppers...” When you feel like an insect, you do
not feel like you have much potential. The resulting report that the spies
came back with, and its effect on K’lal Yisrael then, and for eternity, is
history.
Far be
it from us to repeat this great mistake. Perhaps each one of us should take
a pad out and begin listing those attributes, those traits, those
capabilities, those strengths that we and our best friend(s) really do have,
and begin to make sure that they are properly utilized, so that we, like
Yehoshua and Calev, will be among those who readily realize their ultimate
purpose and mission in life!
===============================
27 Sivan
FROM A READER:
“I
read in the name of HaRav Mendel Kaplan, Z’tl, that real Chesed is what
you think there is no reason to do--and the only reason you are doing it
is because someone else wants it done!”
--------------------------------------------------
MONEY VS. TIME:
The Chofetz Chaim provides a major difference between time and money. If one
loses money on the street, the possibility exists that a good person will
find it and somehow return it to the person who had lost it. Conversely, if
someone takes another’s money, he can still have a change of heart and
return it. Time is not the same. However, even if one can forcibly move the
hands on his clock or watch backwards, it will not be telling the right
time. Time lost is irreplaceable, there is simply no way to get it back.
With this in mind, the necessity to study Torah every day in a meaningful
way, to daven and recite brachos properly on a daily basis, or to perform
acts of Chesed in a constant, consistent, second-nature manner is manifest
to us all. Most certainly, one who takes of his time and thinks, speaks or
acts inappropriately, must understand that he is abusing his most priceless
of assets. One focused on Olam Hazeh will look back at his day and see how
he did monetarily. One focused on his Olam Haba will look back at that very
same day and study how he spent the time of his day--and perhaps how
the following day can be an even better one!
Hakhel Note: A Rosh Yeshiva of the previous generation had the opportunity,
when still a young boy to meet the Chofetz Chaim. He told his father that he
was busy playing and would do so another time. That ‘other time’ never came.
Every year in his Yeshiva, in his message before Ne’ila, the Rosh
Yeshiva would relate this story to his Talmidim, perhaps in order to
emphasize both not to give up the unique opportunities that present
themselves, and also to utilize one’s mistakes of the past for constant
future growth, so that the mistakes do not happen again. Let us not allow
one day to slip by after the next without better focusing on how we may use
the most precious commodity of all time--our time!
----------------------------------------------
AN EVERLASTING PLAQUE:
The Chofetz Chaim notes that if the Gedolei HaDor were collecting in trust
donations for the building of the Beis HaMikdash, everyone would surely
contribute whatever he could. The Beis HaMikdash Fund! In truth, however,
the Gedolei HaDor are collecting donations for the Beis HaMikdash--but it is
not in dollars, pounds or even shekels--it is in one’s distancing himself
from the serious aveiros of Lashon Hara and Sinas Chinam, and
clinging to the Middah of Shalom. One who does so, writes the Chofetz
Chaim, will be known to all to be on the eternal “Builders Plaque” of those
who built the Beis HaMikdash. The Chofetz Chaim points to the Pesukim in
Sefer Nechemia (Chapter 3), which list for eternity the people who
had a chelek in building the walls of Yerushalayim at the time
of the Second Beis HaMikdash. Imagine, then, how the eternal chelek
will be listed for those who actually build the final and lasting Beis
HaMikdash itself. No further incentive is necessary!
Hakhel Note: In a related vein, a reader had sent us the following:
“In
Parashas Korach, we see how horrible the punishment can be for spreading
Machlokes in Klal Yisrael. We know that Hashem’s measure of reward is at
least 500 times as great as His measure of punishment. Imagine the reward
of those who spread shalom and achdus among their brothers. If those
involved in dispute sink so, so low into the abyss--think about how high the
peace-lovers and peace-makers soar in Hashem’s Heaven!”
----------------------------------------------
FOR LEFTIES:
In his Sefer, Yad Eliezer: A collection of various Halachos,
Mitzvos, and Minhagim pertinent to left-handers, Rabbi Paysach Krohn,
Shlita, writes as follows with respect to the Halachos of shoes and tying
shoelaces: “The Torah extends more prominence to the right hand than
it does to the left hand (see Mishna Berurah
2:5). However with regard to the
act of tying,
the prominence shifts to the left hand because Tefillin are usually
tied on the left arm.
Therefore, although both right-handers and left-handers put on their right
shoe first (because of prominence to the
right side),
there is a difference with regard to tying their laces.
The right-hander should tie his left shoe first (because it
is
on that side that he wears his Tefillin), whereas the left-hander
ties his
right
shoe first (see Orach Chaim 2:4, seif katan 6).
When one removes his shoes, he first
unties and removes the one with less distinction….
The left-hander thus unties his left shoe first (less distinction for
him with regard to tying Tefillin) and then unties his right shoe.
However he removes
his left shoe first (less distinction in general)
and then removes his right one
(see Orach Chaim
2:5 and Mishna Berurah 8 and Ba’er Moshe Vol. 2:3).”
----------------------------------------------
MIDDOS TOVOS: The following are lessons from the Sefer Orchos Yosher--a
Sefer written by HaRav Chaim Kanievsky, Shlita, himself, relating
essentially to Middos Tovos:
A. One who is careful not to speak any sheker, any
falsehood, will merit having his brachos fulfilled--for just as he is
careful not to speak falsehood, Min HaShomayim they will be careful
that any bracha that he gives will be truthful and will be fulfilled.
B. Most Machlokes would never occur if one would realize that he, in
fact, achieves greater success by being mevater, by giving in, than
by ‘winning’. Chazal (Bava Kamma 93A) teach that a person should always be
among those who are the chased and not the ones doing the chasing--for there
are no birds more pursued than the turtledove and the pigeon, and these are
the only birds that are Kosher for the Mizbe’ach.
C. One who makes it his practice to be mevater, spares himself from
sinah, machlokes and tzaros.
D. On the Middah of zerizus--The Chazon Ish would say that a Segulah
not to forget to do something--is to do it immediately!
E. The Torah is the gate to Yiras Shomayim--if one does not have Yiras
Shomayim, what purpose will the Torah serve?
F. The more Yiras Cheit that a person has, the more Siyata
Dishmaya he will have not to fall prey to sin. Simply stated, if one is
Shomer himself, Min HaShomayim they will be Shomer him as well.
G. The golden rule in Kibud Av V’Eim is: The way in which one would want
his children to treat him, and what he would like them to do for him--is the
way he should treat his parents and the acts he should undertake on their
behalf!
H. Chazal (Megillah 28A) record that Rebbe Nechunia ben HaKanna
(the author of the Tefillah that we recite daily
before we begin to learn and after
we complete our learning--Brachos 28B), was asked what he did to
merit long life. His first response was “Lo Niskabadati Biklon Chaveiri--I
did not take honor at the expense of a friend.
While this Middah Ra’ah --to in some way derive benefit from the
shame or disgrace of others--may be a favorite of
the Yetzer Hora, we must combat it--remembering that
HaMekabel Pnei Chaveiro KiMekabel P’nei HaShechina--the feelings of
honor to be accorded to others should in our minds resemble the honor that
we would want to give to the Shechina itself!
Hakhel Note: HaRav Kanievsky
adds that when one accords respect even to those who are clearly ‘ketanim
mimenu’--he performs an act of Kiddush Hashem (as the
Rambam describes in Hilchos Yesodei HaTorah (Chapter 5)).
I. On top of all of the other Issurim that one may be oveir
by speaking without thinking, he also is considered to have the Middah
Ra’ah of laitzanus. Chazal (Devarim Rabbah 6:10) teach that
Malachim escort every person and write down kol dibbur vedibbur--every
single thing he says--and one is really held accountable for it. Indeed,
the Sefer Chassidim (162) writes that when
a person is born, it is decreed how many words he
will speak--and after 120 years an accounting is done--were they words of
mitzvah or....HaRav Kanievsky
cautions that one should not think that any words of Chazal are
exaggeration--and, unless one does Teshuva, he must recognize that real
reward and real punishment await him--for this is the foundation of our
faith.
J. It is one thing to get hoodwinked by the Yetzer Hora based upon
a momentary lack of proper discretion, but it is
another to specifically set aside time for inappropriate recreation in which
one simply puts Hashem out of his mind in that time--ignoring that Meloh
Kol Ha’aretz Kevodo--Hashem’s glory fills the universe--all the time!
K. Fortunate is the person who is
Ma’avir Al Middosav--who overlooks what others have done to him, and
overcomes a hakpada that he has, or other
insult, hurt or injury of any kind. Chazal record that Rav Huna brei
deRav was very seriously ill (perhaps not alive) for several days. Upon his
return to ‘this world’, he related that Malachei Shareis were able to
be successfully Melameid Zechus on him because of his unyielding
dedication to being Ma’avir Al Middosav--in no uncertain terms... it
had saved his life!
L. Kinah or jealousy is
a Middah Ra’ah Me’od--Chazal (Shabbos 152B)
explain that it is the one Middah that causes one’s bones to rot in his
kever. Even when kinah is used positively--as in Kinas Sofrim Tarbeh
Chochma, this does not mean that one should actually be jealous of
someone else who is greater spiritually. Rather, it means that one should
learn from his deeds, and do as he does....
M. Every mitzvah opportunity that
one has is a gift Min HaShamayim. If one
truly appreciates this, his Mitzvos should be marked by a
recognizable Simcha Shel Mitzvah. Indeed, in accordance with the Simcha one
truly feels, will he receive an Or Elyon. HaRav
Kanievsky concludes (in the name of
HaRav Chaim Vital, Z’tl) regarding one who
accustoms himself to performing Mitzvos with this
appreciation and joy: “Ein Safek She’yashreh Alav Ruach Hakodesh”--there
is no doubt that such a person will be zoche to
Ruach Hakodesh! We all can move ourselves in this
direction--let’s feel the joy--each and every time!
===============================
26 Sivan
RUN--DON’T WALK:
Chazal
(Brachos 6B) teach that one should run to Shul (at least when he is in close
range), citing the pasuk (Hoshea 6:3): “VeNaidah Nirdefa Loda’as Es
Hashem--let us know, let us be chased to know Hashem...: “There is a
great lesson here. The Navi does not merely tell us to run (‘narutza’) to
know Hashem--but to put that extra effort, that extra gas into the
Mitzvah--as if you were not only running-- but ‘nirdefa’-- as if
being chased. It is that little bit of extra effort that makes one among
the first to be in Shul, or among the first to be at the Shiur, or among the
first to help. It is more, though, than a ‘numbers’ game of being among the
first or earliest--it is the quality of the Mitzvah that is being
performed--a Mitzvah with an especial zeal, a real striving, a Mitzvah of
added desire, respect and longing. Even if one has difficulty physically
running at the ‘being chased’ level, or even running at all, one can
demonstrate his alacrity and eagerness with his timeliness, zest and
enthusiasm. It is said in the name of the Chofetz Chaim that as part of
one’s lot in life he may have to be subjected to ‘redifos’--to being
chased. Instead, the Chofetz Chaim suggests, of being chased, c’v,
by tzaros, or by monetary matters, or by the Yetzer Hora, one may attempt to
replace the redifos with chasings by and of Mitzvos and Ma’asim Tovim.
At the end of your day, an important question that you can ask yourself is--what
chased me today? If you need to fix it the next day --may we suggest
beginning with the way you get out of bed and/or the readiness in which you
prepare for and begin your morning Tefillos. If a commoner quickens his
pace when he nears the restaurant or shopping mall--what should we do when
we draw near to Shul or the place where we will be helping someone?!
Additional Note: Although one moves quickly as he draws near to the Shul or
the place where he will daven, the Mishna Berurah (Shulchan Aruch, Orach
Chaim, Introduction to Chapter 46) writes that before actually entering the
Shul, one should pause and wait a little in order to feel and appreciate the
fearsomeness, the awe and the majesty of the place, and of the moment.
-------------------------------------------------
KIBUD AV VA’EIM L’MA’ASEH:
Today, we conclude our listing of essential points
from the outstanding work: The Laws of Honoring and Revering Parents,
by Rabbi Yechiel Biberfeld, Shlita. We thank Project D.E.R.E.C.H., a stellar
organization dedicated to promulgating Mitzvos and Ma’asim Tovim, for its
permission in allowing us to excerpt in detail these essential Halachos so
meaningfully presented by Rabbi Biberfeld:
PART II
A. The
Bais Yosef brings that one must be willing to give up all of the money in
the world not to cause pain or distress to his parents. In fact, the Zohar
writes that Rochel Imeinu was punished because she stole the idols from her
father, Lavan, thereby causing him pain. Even though her intentions were
good (i.e., to separate him from idol worship), her lack of sensitivity to
her father’s distress brought her this fate. Hakhel Note: A person must be
sure to consult with his Rav or Posek regarding any such issue.
B.
Waking up one’s parent--even for what is ostensibly the parent’s good-- is
not always a clear decision. It is preferable that someone else wake up the
parent rather than the child himself.
C.
When a child wishes to keep or take on a certain chumrah or a particular
pious custom or act against his parent’s wishes, each case must be
determined on an individual basis. It is reported, in fact, that the Arizal
did not immerse in Mikvah in the winter, in compliance with his mother’s
wishes. On the other hand, if a son wants to grow a beard or payos, and his
parents object to this, he is not obligated to listen to them. Thus, each
case must be separately reviewed and a Halachic determination made.
D. The
obligation of honoring parents continues even after a parent has passed
away. If one does so, it is considered as if he has honored the parent in
his/her lifetime. In fact, the Chazal (Mesechta Semachos, 9) teach that when
one honors a parent in his lifetime there may be some aspect of fear or
monetary gain--whereas after they have passed away, it can only be
L’Sheim Shomayim. Indeed, the Peleh Yo’etz writes explicitly: “V’Ikar
HaKavod Hu Sheyehei Mechabdo B’Moso--the primary honor will occur after
the parent’s death.” It is well known that after the Alter of Slobodka (HaRav
Nosson Tzvi Finkel, Z’tl) passed away, he came to his son (HaRav Leizer
Yudel Finkel, Z’tl) in a dream and said to him: “Shik Mir Peklach--send
me packages.” He was referring to ‘packages’ of Torah and good deeds, saying
Kaddish and learning Mishnayos. The honor given is a deeply spiritual one.
E. A
child may never contradict or disagree with his parent, even if he knows
that he is absolutely correct. For instance, he should not say outright:
‘What you did was forbidden’. Rather, he should correct his parent’s action
in a manner that will not embarrass the parent; e.g., he should do so in
question form--“Aba, doesn’t the Torah say…?”, or he may speak in a
respectful way--”We learned it with a twist like this.” However, if the
parent asks the child for his opinion (either in Torah related matters or
general topics), the child may give it, even if it is not in agreement with
the parent’s.
F.
When a child is asked his parent’s name (such as when being called up for an
aliyah), he should say “Avi” or “Avi Mori”. One can likewise precede the
parent’s name with the title “Reb” or the title “Mister”. It is, however,
permissible for a child to write his parent’s name.
G.
Chazal (Kesuvos 103A) teach that there is an obligation to honor an older
brother for as long as he lives, unless he is a wicked person. An older
brother may be mochel on his honor. There is, however, no obligation to fear
him, so that one may call him by his name and disagree with his opinion.
According to some Poskim, the obligation only applies towards the oldest
brother (even if he is not the first born). However, many Poskim rule that
it applies to all brothers who are older. The degree of honoring an older
brother is disputed among the Poskim. Some Poskim say that the honor is just
like that towards the father. However, most Poskim say that the honor one
must give is not the same. Rabbi Biberfeld writes that he heard from HaRav
Elyashiv, Z’tl, that the honor due is ‘Ketzas Pachos MeiHa’av’.
Likewise, HaRav Chaim Kanievsky, Shlita, writes that the honor due is “Lo
Mamash K’Aviv V’Imo--not exactly like the honor due to a father and
mother.” HaRav Ovadia Yosef, Z’tl, writes that the obligation is just to
stand up when he comes with him four amos, and to honor him with
words.
H.
Some Poskim say that one is required to honor older sisters just like older
brothers. Others say that there is no obligation, but out of Derech Eretz
one may not speak before an older sister (as with any older person).
I.
Chazal teach that a person must honor his grandparents. There is a dispute
among the Poskim as to whether this is MiD’oraysa or MiD’Rabanan. The Poskim
disagree as to the extent of the obligation. Some Poskim hold that the
obligation is the same as that towards a parent. A second opinion holds that
the honor due is a little less than that of a parent. A third opinion is
that a person need only stand up for a grandparent when he comes within four
amos and remains standing until the grandparent has passed; honor them with
words; and generally to honor grandparents more than one would other people.
J.
From the fact that Dovid HaMelech referred to his father in-law, Shaul
HaMelech as ‘Avi’, Chazal learn that one is obligated to honor his
in-laws. We also learn this from Moshe Rabbeinu who bowed and kissed his
father in-law Yisro when he came into the desert. According to some Poskim,
one must give his in-laws the same honor he would give his parents. However,
most Poskim say that it is not equal, but it is greater than the honor one
gives towards other people. The honor due would include standing up for
them, and honoring them with words. The Yerushalmi relates that Yehuda, the
son of Rebbi Chiya would go to visit his father in-law every Erev Shabbos
and inquire about his welfare. If one’s parents command him not to honor his
in-laws, he may not listen to them. However, he should not try to show a
close relationship with his in-laws while his parents are present.
K.
Kibud Horim is the stepping stone to the service and fear of Hashem,
guarantying the accurate transmission of our mesorah. The Halachos of
Kibud Av V’eim cultivate the attributes essential to Kedusha such as
humility, sensitivity, appreciation and self control. While it is true that
parents are permitted to forgo their honor in order not to overburden their
children (for example, they need not insist that their children always serve
them or stand for them) the Chazon Ish cautions against regularly adapting
this attitude, as it eventually leads to laxity in the child’s general
performance of the Mitzvah. Rather, by giving his child the opportunity of
Kibud Av V’Eim--the child may thereby be zoche to the Torah’s bracha
of one who honors his parents--”L’Ma’an Ya’arichun Yamecha--length of
days (as explicitly set forth in the Aseres HaDibros--both in Shemos 20:12
and Devarim 5:16)!
===============================
25 Sivan
LESS THAN ONE WEEK FROM TODAY!
In less than one week from today, we will celebrate Rosh Chodesh Tammuz,
inaugurating the last three months, or final calendar quarter, of the year.
In a financial framework, the last quarter of the year is a time when people
begin a review of the year, think about tax planning techniques, and
consider what can be to improve the year’s final quarter, so that it ends
more successfully, and starts the next year off on the right footing and in
a positive mode and direction.. All the more so, of course, should we
prepare ourselves for the last quarter of the pivotal year we are living in.
We have a week to ponder and reflect—what have we accomplished thus far;
where our goals are; what can/should we attain in the coming months. It is
no coincidence that as the world slackens off in the summer, we energize
ourselves and achieve—for our calendar--and our agenda, is simply very
different!
--------------------------------------------
IT IS FINALS TIME:
As young men and young women in Mesivtas and High Schools around the
country busy themselves in preparation for finals, regents, papers and the
like, we must realize that there is a real and definite reduction in Torah
study throughout the country and perhaps throughout the world. Those of us
who are out of school should join in to ‘find some extra time’ to pick up
the slack on behalf of our brethren. We must remember that our Torah study
serves not only as our own personal eternal connection to HaKadosh Boruch Hu,
but that it is also Magni and Matzli--it protects and saves us
from the most calamitous events reckoned against us. The extra Mishnayos,
the extra mefareish, the extra five minutes before and/or after a
learning session--any added zechus possible is literally a Chesed to all of
Klal Yisrael for which one cannot be repaid. Please consider this plea, and
pass it on to others as well.
--------------------------------------------
MULTIPLY THE MITZVAH!
There are certain Mitzvos which are Mitzvos Shebegufo--relating
solely to the person himself, such as Tefillin, Tzitzis, Achilas Matzah and
Netilas Lulav. There are many other Mitzvos which are personal, but in which
one can include another (or others) quite readily--thereby exponentially
increasing both the import and the impact of the Mitzvah. Asking another to
join in a Chesed one is performing or to recite a Kepitel Tehillim together
with him, reciting a bracha with another present so that he can answer
“Amen!”, sharing a Torah thought that is new to you with another…are all
examples of how one can take the individual Mitzvah and turn it into an even
more successful joint experience. In the business world, lehavdil, we
find concepts such as leveraging and syndicating--and we should know and
appreciate that Olam Hazeh is here to give us ideas and serve us to build
our Olam Haba. Today when possible, be aware and make the effort to benefit
yourself and those around you…by multiplying your Mitzvos!
--------------------------------------------
KIBUD AV VA’EIM L’MA’ASEH:
Today, we highlight important points from the outstanding work: The Laws
of Honoring and Revering Parents, by Rabbi Yechiel Biberfeld, Shlita. We
thank Project D.E.R.E.C.H., a stellar organization dedicated to promulgating
Mitzvos and Ma’asim Tovim, for its permission in allowing us to excerpt in
detail these essential Halachos so meaningfully presented by Rabbi Biberfeld:
PART I
A. As a preliminary matter, we must realize that Kibud Av V’eim is
much more than a social requirement. It is a Mitzvah, and as any other
Mitzvah, there are many Halachos that pertain to it. In fact, the Gemara
tells us that Kibud Av V’eim is an extremely hard Mitzvah to fulfill.
However, we all know the Mishna in Avos which tells us Lefum Tza’ara Agra--the
reward is in proportion to the effort. Thus, we can understand that when a
child fulfills this Mitzvah properly, he is rewarded accordingly.
B. Chazal teach: “There are three partners in the creation of every person:
Hashem, his father and his mother. When a person honors his father and
mother, Hashem says: ‘I consider it as if I live amongst them and they honor
Me.’ Indeed, the Sefer Masok MeD’vash writes that Hashem’s placement
of the Mitzvah of Kibud Av V’eim into the Aseres Hadibros clearly
teaches us that this Mitzvah is Chaviva B’einav--is precious in
Hashem’s eyes. Conversely, if a person does not honor his parent’s properly,
it is as if he is causing pain to Hashem Himself.” (Kiddushin 31A)
C. There is no limit to this Mitzvah--the more a person honors or fears his
parents--the more he fulfills the Mitzvah. In fact, one of the reasons given
as to why a bracha is not recited on this Mitzvah is that it is required to
be fulfilled continuously--as there is no time that a person is exempt from
the Mitzvah.
D. A parent is allowed to be mochel (pardon) the honor that is due to
him. However, this mechila only exempts the child from punishment if
he does not honor his parent. Should the child, nonetheless, choose to honor
his parent, he is fulfilling a Mitzvah and earning length of days even
though the parent was mochel.
E. A parent who was once mochel a child can retract his mechila.
If a parent never explicitly instructed his child to honor or fear him
regarding a specific law (e.g. the parent never told the child that he must
stand up for him), this does not indicate mechila. It may simply be
that the parent is unaware of the Halacha.
F. If a parent wants to serve or assist his child in any way, the child may,
generally speaking, accept the offer. This is because Retzono Shel Adam
Zeh Hu Kevodo--fulfilling the will of a person is honoring him.
G. It is essential to recognize that the Mitzvah of honoring one’s parents
is manifested in three areas--thought, speech and action.
Important Examples of Thought:
1. A child must reflect upon the
good points that his parents possess, and think about areas in which his
parents excel (see Chayei Adam 67:3, and the famous shmuz of HaRav
Chaim Shmuelevitz, Z’tl, as published in Sichos Mussar (5731:22)).
2. A child should anticipate
his parent’s needs--and not merely be reactive.
3. When performing an act of
honoring parents, a child should do so B’Sever Panim Yaffos--with a
cheerful attitude.
Important Examples of Speech:
1. When a child speaks to his
parents, he must do so in a gentle manner and with respect, as if he was
talking to a king.
2. One should in no event speak
harshly, disparagingly, or in a manner that indicates that one is displeased
in having to do what he is doing.
3. If one speaks Lashon Hara
against a parent, the Chofetz Chaim writes that he has violated the Mitzvas
Asei of Kibud Av, in addition to many other possible Mitzvas Asei and Lo
Sa’aseh. Additionally, the Chofetz Chaim writes that one who speaks ill of a
parent is subject to the curse of Arur Makleh Aviv V’Imo--accursed is
one who degrades his father or mother (Devarim 27:16).
Important Examples of Action:
1. In addition to serving them
with food and drink, and assisting them with their personal or physical
needs in any way possible, Chazal (Kiddushin 31b) relate how Avimi, despite
having five capable sons, used to run to open the door when his father came
to his home. While running to the door, he would call out enthusiastically:
“I’m coming to open! I’m coming to open!”
2. If one wishes to leave his
house for an extended period of time, and thus will be unavailable to honor
his parents, he must request permission from them--as we learn from Yaakov
Avinu being away from his parent’s home and the results thereof.
3. One who truly wants to honor
his father and mother properly should be involved in Torah study and good
deeds--for people will then say: “Fortunate are the parents who raised such
a child.”
H. Chazal (Kiddushin 31B) relate that when HaRav Yosef would hear his
mother’s footsteps, he would say: “I shall stand up before the Shechina”.
The obligation to stand for a parent begins when a child hears or sees his
father or mother coming, or entering the room he is in, and continues until
the parent is out of sight, sits down, or arrives at his destination.
Stopping to talk to someone is considered arriving at his destination. It is
proper that it be noticeable that a child is standing to honor the parent.
Therefore if the child has to walk away right then, he should first wait
until he would be ready to sit down and then leave. There is a disagreement
as to how many times during the day the obligation is to stand. Some Poskim
hold that the obligation is to stand twice a day (in the morning or at
night), as well as any time there are newcomers present. Others say that one
is required to standup even 100 times a day. The accepted view is the more
lenient one (HaRav Elyashiv, Z’tl, and HaRav Scheinberg, Z’tl, both held
this way).
===============================
22 Sivan
A
TZIBBUR!
Chazal
(Megillah 23B) derive that a Tzibbur consists of ten men from the fact that
the Meraglim who spoke disparagingly against Hashem consisted of ten men
(i.e., to the exclusion of Yehoshua and Kaleiv). At first blush, it is
astounding that the basis for ten people reciting Kaddish, Kedusha or Barchu
together is derived from the deed of these Reshaim--which became one of the
most despicable acts in all of Jewish history. How can we explain
this--how/why do we learn the Halachos of a Tzibbur for Devarim Sheb’kedusha--from
the Meraglim?!
--------------------------------------------------------
QUESTION OF THE WEEK:
In
this week’s Parasha, we learn of the Menachos and Nesachim--the
meal and wine offerings that must accompany every Korban. The Seforno (Bamidbar
15:3) explains why the Halachos of the meal and wine offerings are placed in
the Parasha--it is because after the Cheit HaEgel, every Korban
Tzibbur was required to have these offerings accompany them, and after
the Cheit HaMeraglim every Korban Yachid was required to have
the meal and wine accompaniments. What is the connection between the meal
and wine offerings and these two great sins--how do the Menachos and
Nesachim of a Korban Tzibbur help to effect a Kappara for the
Cheit HaEgel and how do the Menachos and Nesachim of a
Korban Yachid help to effect a Kappara for the Cheit HaMeraglim?
----------------------------------------------------
GETTING READY FOR THIS WEEK’S PARASHA:
As we quiver from the details of this week's Parasha, we provide several
additional questions, and would very much welcome your responses:
1.
Rashi brings that Moshe Rabbeinu changed Yehoshua's name from Hoshea to
Yehoshua davening for him “Kah Yoshiacha Mai'Atzas Meraglim--Hashem
should save you from the Meraglim's plot.” If Moshe Rabbeinu knew of
the plot--why did he send the Meraglim out? Also, why did he only daven for
Yehoshua--and apparently not even for Kalev or anyone else?
2.
The people admitted that they sinned with the word “chatanu”-and even
were apparently ready to be moser nefesh and battle their way into Eretz
Yisrael, going up the mountain to do so. Why was their Teshuva not
accepted?
3.
Why do Chazal learn out that for a Davar She'Bikedusha we need a Minyan of
10 men from the 10 Meraglim--who are called an Aida
Ra'ah--an evil congregation? why do we learn good from evil?
4.
Why did Yehoshua send out Meraglim to Yericho after the horrific result of
the first Meraglim--especially since he was so directly familiar with what
happened ?
5. Chazal
teach that one who is careful in the Mitzvah of Tzitzis will have 700
servants on each corner of his beged--for a total of 2,800. Why does one
need so many servants?
6.
Why was Rochov zocha to house the Meraglim, save herself and her
family and even eventually marry Yehoshua Bin Nun?
----------------------------------------------------
WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
A. Rebbi Yitzchak (Ta’anis 8B) teaches that even in times of drought (such
as in the times of Eliyahu HaNavi)--if it were to rain on Erev Shabbos, it
would nevertheless be considered a Siman Klalah, a sign of curse--as
it would impair people’s ability to prepare for Shabbos. Earlier in the
Mesechta, Chazal taught that a day of rainfall is tremendously great--as the
day of Techiyas HaMeisim, as the day of Matan Torah, and
perhaps even greater… Yet, here Chazal teach that if rain disturbs our
ability to properly fulfill Kavod Shabbos--even in a time of drought--it is
a Siman Klalah! Oh, how we must appreciate the opportunity of Kavod
Shabbos each and every Erev Shabbos--and how unfathomably great Kavod
Shabbos must be. Today, as we purchase items for Shabbos, or run around
LeKavod Shabbos--let us remember and appreciate this Chazal!
B.
Shabbos, the 23rd day of Sivan,
is one of those special days especially mentioned in
Tanach. Many of you may remember where. In Megillas Esther (8:9), the
Pasuk records that on the 23rd day of the 3rd
month--”Hu Chodesh Sivan” (which is the month
of Sivan)--the king’s scribes wrote
all that Mordechai had dictated to
them. While we may not have
the exact text of what was written other than that the Jews could destroy
their enemies, we do know that Achashveirosh had
permitted them to write in the letters--”Katov
Bi’Eynechem--whatever is favorable in your eyes, in the name of the
King...”
The
Luach Dovor B’Ito writes the following about this very special day:
One
should try to recite the relevant Pesukim in Esther (Esther 8:3-17).
In the
name of the Makover Rebbe, Zt’l, the day is Mesugal for nisim v’niflaos,
as implied by the Pasuk referred to above--”Now, write [on this day] about
the Jews what is favorable in your eyes in the name of the king”--which also
refers to the King of the World. Thus, just as Mordechai subsequently left
the King with many royal garments (ibid., 8:15)…so can we!
As we
have reported in the past, in 1940, the Russian
government told thousands of Jewish refugees in Eastern Galicia that they
could register as Russian citizens. Rebbe Itzikel
of Antwerp, Z’tl, advised them not
to register. On the night of the
23rd of Sivan, the Russians
exiled to Siberia
all those who
had not registered as
Russian citizens. The exiled
thought this to be a horrible decree, but the Rebbi told
them that the 23rd of Sivan
is “Muchan L’Tova--prepared for the good,” and that
no bad would come out of their exile. A year
later, in Sivan 1941, the Nazi’s YM’S, invaded
Eastern Galicia and killed the Jews who remained--the
exiles to Siberia remained alive.
Let us
harness the powers inherent in this day, through our own personal Torah,
Teshuva, and Tefillah, so that the King writes beautiful letters on our
personal behalf, and on behalf of all of K’lal
Yisrael!
----------------------------------------------------
IMPORTANT NOTES ON PARASHAS SHELACH:
A.
The Torah teaches us that the Meraglim took from the fruit of Eretz Yisrael
and brought it with them to show the B’nei Yisrael. This appears
problematic--did not Avrohom Avinu separate from his student and close
family member, Lot , because Lot ’s shepherds were grazing on land that
would belong to Avrohom--but did not belong to him yet? How could the
Meraglim have the license to do so? One cannot simply answer that what they
did was wrong--for Moshe Rabbeinu himself had advised them--”U’Lekachtem
MiPri Ha’Aretz (Bamidbar 13:20)--and you shall take from the fruit of
the land.” How was this possible--it was not ours yet? Your insights are
always welcome!
B. Chazal
teach that the basis for a Minyan consisting of ten adult Jewish males for a
Davar SheBekedusha is from this week’s Parasha. The Meraglim who
came back with negative findings were ten adult Jewish males whom the Torah
refers to as an Aidah, a congregation. Through a gezeria shavah,
Chazal learn that any time Hashem’s Name is--to the contrary--to be
sanctified Besoch Bnei Yisrael then the same number and kind of people are
required. There are great lessons that may be learned from this teaching.
To name just a few: Firstly, one should learn the lessons from his
negative experiences and apply them in a positive way going forward.
Secondly, it is really just as easy to do a good a thing as a bad thing.
It is the Yetzer Hara that convinces you otherwise. Thirdly, we can learn
something from everyone--even those who may be erstwhile reshaim.
Almost everyone has some redeeming qualities--”Aizeh Hu Chochom HaLomeid
Mikol Adam.”
C.
In this week’s Parasha, we find the Meraglim’s complaints against Eretz
Yisrael. Chazal teach that while the Meraglim were gathering their
information, Kalev went to be ‘Mishtateiach’--spread himself out on
the Kevarim of our Avos. HaRav Chaim Boruch Faskowitz, Z’tl, teaches that
Kalev spread himself out on the land so that he could get a greater
appreciation of it--so that he could develop a chiba --an
endearment--of it in a way which was more than that of a spy or just a
visitor. He thus demonstrated to us for all time that we should develop a
special love for Eretz Yisrael--seeing only its goodness, as the Pasuk
teaches “ U’Re’ah BeTuv Yerushalayim--and you should see the good of
Yerushalayim.” Especially in our time when Eretz Yisrael and its residents
are maligned and scorned, we must strengthen ourselves in always feeling its
goodness, and projecting this steadfast and unwavering feeling to others. We
should not allow the world’s treatment of Acheinu Bnei Yisrael to c’v
affect our Ahavas Yisrael.
Let us
now focus on something about the Land that we recite daily-in the bracha of
Ahl HaMichya. In this bracha, we ask that Hashem bring us up to
Yerushalayim and gladden us in its rebuilding. We continue with the words “V’Nochal
MiPirya V’Nisba Metuva--and we will eat from its fruit and be satisfied
with its goodness.” The Tur in Orach Chaim Chapter 208 brings the opinion
that these words--“V’Nochal MiPirya V’Nisba Metuva” should not be
recited. The reason for their deletion--is this the reason that one wants
to come back to Yerushalayim---to be satiated by its fruit!?! The words
appear inappropriate. The loftiness and supernal holiness of Yerushalayim
cannot simply be converted into a stated desire to partake of delicious
grapes or outstanding apples and oranges!
Yet
most, if not all, of us do recite the words “V’Nochal MiPirya V’Nisba
Metuva” in which we categorically proclaim that we wish to be returned
to Yerushalayim to enjoy its bountiful produce. So what do we mean by these
words? The Bach in his commentary to the Tur wonderfully explains their
true meaning. He teaches that the Holiness of the Land, which flows from
the Holiness above, directly affects--and is actually imbibed by--the fruits
of the Land, as well. Incredible as it may sound, when one is nurtured by
the fruits of Eretz Yisrael, he is actually being nurtured, as the Bach
writes, by the “Kedushas HaShechina” which dwells within the Land itself.
When the Land is defiled, the Shechina resting within the Land itself
departs, as well, and we eat fruit missing the Kedushas HaShechina within
it. We pray, then, to return to Yerushalayim--a Yerushalayim in which we
can literally ingest the Kedushas HaShechina which has returned. In this
way, we will eat of its fruits and be satiated from their goodness. This is
what we truly look forward to, and this what we mean.
As we
specifically request in the Ahl HaMichya-- may we become so satiated “Bimeheira
VeYameinu”—speedily and in our days!
-----------------------------------------------------------------
THE
PARASHA CONCLUDES WITH THE MITZVAH OF TZITZIS. WE PROVIDE BELOW SEVERAL
REMINDER NOTES WITH RESPECT TO THIS WONDROUS MITZVAH (BASED UPON SHULCHAN
ARUCH, ORACH CHAIM 24):
1.
Before putting on one’s Talis or Tzitzis, he should have in mind (better
yet, express) that he is doing so in order to remember all of the Mitzvos of
the Torah and perform them--as the Pasuk itself says “Lema’an Tizkeru
Va’Asisem Es Kol Mitzvosai”--one should wear them in order to remember
the Mitzvos and perform them. When making the bracha over the Tzitzis, one
should be looking at the Tzitzis.
2.
When reciting the Shema one should hold the two front Tzitzis in his left
hand between his pinky and his ‘ring-finger’ opposite his heart. This is
true for a lefty as well. Some take all four Tzitzis in between their
fingers (Ahl Pi Kabbalah). According to the Mishna Berura (ibid,
seif katan 5), holding them opposite the heart is a unique Segulah to be
saved from the Yetzer Hara.
3.
When beginning the Parasha of Tzitzis, one takes the Tzitzis into his right
hand as well. Upon reciting the phrase “Ure’isem Oso--you shall see
them” there are those who pass them in front of their eyes and then kiss
them. This is a Chibuv Mitzvah. It is brought in the name of Kadmonim that
one who performs this Chibuv Mitzvah will not become blind. According to
other authorities, it is actually a Mitzvas Aseh, upon reciting the words
U’reisem Oso, to look at the Tzitzis with the intent of remembering the
Mitzvos and performing them, for you are directly fulfilling the very words
you are reciting. The two Tzitzis that one looks at have sixteen strings
and ten knots--which equals the Gematria of the name of Hashem of
Yud-Kay-Vav-Kay.
4.
Some have the custom to kiss the Tzitzis every time the word Tzitzis is
recited. The Tzitzis should be kissed and placed down upon saying the word
Lo’ad (before Uleolmei Olamim) after Kriyas Shema.
5.
One makes the Bracha of Shehechiyanu over a new Talis Gadol, if it is a new
important garment to him. It is forbidden to sew or weave Pesukim onto
one’s Tallis.
6.
The Sefer Piskei Teshuvos cites the opinion of many Rishonim who
rule that one fulfills a Mitzvas Asei every time during the day that
he looks at his Tzitzis, having in mind that he is looking at them in order
to remember the Mitzvos and perform them. The Shulchan Aruch concludes
Hilchos Tzitzis with the words of Chazal: One who is careful with the
Mitzvah of Tzitzis will be Zoche to see the ‘face’ of the Shechina! Let us
learn more and more about this Mitzvah and its proper performance and
hiddurim--and may we all bask in the Shechina’s Light!
-----------------------------------------------------------------
A TIMELY NOTE FOR THE SUMMER MONTHS:
We have received interesting and important comments from readers in the past
relating to the words found at the end of this week’s Parasha, which many of
us recite two and even three times a day: “VeLo Sasuru Acharei Levavchem
V’Acharei Eineichem--And do not go after your hearts and your eyes” (Bamidbar
15:39). Here is their food for thought:
1. One reader commented that she heard in a Shiur that the Mitzvah of not
following your eyes applies only to men. She added on her own--that is why
this Mitzvah is in the Parasha of Tzitzis, which applies to men. Perhaps
she did not hear correctly, or the speaker was making a different point, but
the Mitzvah of not following and falling prey to the desires of your heart
and eyes applies equally to men and women, as the Sefer HaChinuch
clearly writes in Mitzvah 387. We all must control ourselves, and nobody
can make an exception of himself--or herself!
2. Another reader commented that it is “no coincidence” (obviously, one of
our avid readers!) that these words--enjoining us from following our hearts
and eyes--are taught immediately before the summer when the desires and
temptations of the world around us come more to the fore. The Torah tells
us that if others are sinking, it is a time for you to raise yourself up.
Look into yourself and not out to the mistakes of those around you.
Hakhel Note: The Torah, in fact, takes it a step further. The next Pasuk
after Lo Sasuru continues with “LeMa’an Tizkeru Va’Asisem Es Kol
Mitzvosai--If you control yourself you will remember and perform all of
My Mitzvos, and will be holy to Hashem”. Controlling passions and drives is
not only an end in and of itself--it is the path to all of the other Mitzvos--and
to your being considered holy by Hashem, even if you are not a Kohen, Levi,
Rosh Yeshiva or Posek!
3. Another reader wrote that the Mitzvah of Lo Sasuru is actually
not written in the Lashon Yachid--the singular, but in the lashon rabim--the
plural (Sasuru, Levavchem, Eineichem) to teach us that one cannot
justify his actions because “everybody eats there, says that, or thinks
those thoughts.” Your Creator, through the Torah, tells you that you cannot
lose yourself in the crowd and that Hashem thinks very highly of you
individually and knows your capabilities.
4. Finally, a reader wrote that he had read in the name of the G’ra that
the reason the heart is mentioned before the eyes in the Pasuk is because
when it comes to arayos (forbidden relationships), the Yetzer Hara in
thought is working even before the eyes see anything. Accordingly, the
first step is to control the thoughts in this area--even before the eyes.
Hakhel Note: We only would like to point out that our thought process could
be replaced and filled with proper thoughts of Avodas Hashem in lieu of the
inappropriate thoughts that could creep in. Accordingly, it would seem
especially appropriate to have a Pasuk or thought ready when one senses the
wrong environment or feeling entering his thought process. As Hashem
separates the pure from the impure, so must we!
-----------------------------------------------------------------
NOTES ON THIS WEEK’S PIRKEI AVOS (CHAPTER 3):
1.
Rebbi Nechunyah Ben Hakanah (3:6) teaches that: “Kol HaMekabel Alav Ohl
Torah…one who accepts upon himself the yolk of Torah, he will have
removed from him the yolk of government and the yolk of worldly
responsibilities.” Rebbi Nechunyah then continues: “Vechol Haporeik
Mimenu Ohl Torah…but if someone throws off the yolk of Torah from
himself--the yolk of government and the yolk of worldly responsibilities are
placed upon him.” Rebbi Nechunyah teaches us that there are but two
alternatives--and not three, four or more. One either accepts upon himself
the yolk of Torah, or throws it off.
In an
almost identical fashion, Rebbi Chananyah Ben Tradyon (ibid. 3:3) teaches: “Shenayim
Sheyoshvin V’Ein Beineihem…--if two sit together and there are no words
of Torah between them, it is a moshav leitzim….” Whereas, “if two sit
together and words of Torah are between them, the Shechinah rests between
them”. Once again, there aren’t three or four choices--only two. Either the
two sitting together recognize the significance of their being together and
exchange words of Torah bringing the Shechinah into their midst--or they are
like those attending a boxing match. Every person has a choice in life--as
the Torah expressly sets forth (Devorim 30:15) “Re’eih Nasati Lifanecha
Hayom…see I have placed before you today the life and the good, and the
death and the evil…U’vacharta BaChaim--and you shall choose life!”
2.
Rebbi Akiva (Avos 3:17) teaches that “Seyag LaChochma Shesika--a
protective fence for wisdom is silence.” This closely follows the teaching
of Rabban Shimon ben Gamliel (ibid. 1:17): “Kol Yomai Godalti
Bain HaChachamim...all my days I have been raised among chachomim and I
have found nothing better for oneself than silence...and one who talks
excessively brings on sin.” The Bartenura on Rebbi Akiva’s teaching
explains that Rebbi Akiva is not talking about sinful speech such as Lashon
Hara or Ona’as Devorim which is in any event forbidden. Rather, he is
speaking about permissible speech, which is still hurtful if left
unchecked. HaRav Avigdor Miller, Z’tl, accordingly teaches that one should
practice every day refraining from saying something (permissible) that he
was otherwise going to say. This, HaRav Miller teaches, demonstrates a level
of Yiras Shomayim, recognizing that one is not in control of his power of
speech--but that it is HaKadosh Baruch Hu who opens our minds and our
mouths. This level of Yiras Shomayim, in turn, will help prevent one from
sin. Indeed, Dovid HaMelech teaches in Tehillim (111:10): Raishis
Chochma--Yiras Hashem--the Chochma referred to by Rebbi Akiva could be
the Yiras Shomayim referred to in the Pasuk. In a similar vein, it is well
known that HaRav Pam, Z’tl, even for the most obvious or simple response
would typically wait for a moment or more--so that the word or words uttered
were uttered with awareness and care. We should take the lesson to
heart--we start off the day with Raishis Chochma--can we try and
follow HaRav Miller’s suggestion-and work on our Chochma and Yiras Shomayim-by
keeping our lips sealed--not making the added comment or excessive
statement, not providing the additional opinion or witticism--just one time
a day--(preferably in the morning)? One may never know when and where the
fruits of this Avodah will blossom and appear!
===============================
21 Sivan
FROM A READER: “Regarding
last week’s Parasha, Beha’alosecha, Rabbi Menachem Zupnik, Shlita, Rav of
Bais Torah U’Tefilah of Passaic, stated that the posuk “V’HaIsh Moshe
Anav Me’od MeKol HaAdam” (Bamidbar 12:3)--Moshe was very humble, more
than any person on the face of the Earth”, describes the humility of Moshe
Rabbeinu in that he did not respond to Miriam’s claim against him. Indeed
earlier in the Parasha we find another great example of Moshe Rabbeinu’s
humility. In Bamidbar 10:31, Moshe Rabbeinu begs his father-in-law, Yisro,
to travel with B’nei Yisrael, stating that Yisro “will be our eyes.”
Imagine the humility of Moshe Rabbeinu, who, as seen in Bamidbar 9,8, can
call upon his Teacher, Hashem Himself, at any moment to answer a question,
yet Moshe tells a recent convert whose level of Torah knowledge is
incomparably minute in comparison, that he has so much to learn from him!
This is truly a prime example of Pirkei Avos (4:1) of Aizehu Chacham,
HaLomed MeKol Adam.”
--------------------------------------------
HEICHAL HAZECHUS:
The
Chofetz Chaim (in the name of the Sefer Chareidim) explains that one
who is melamed zechus on others is zoche to the light of a Heichal
HaKedusha called the Heichal HaZechus--a place in Shomayim where
the zechusim of Yisrael are mentioned. Be among those who bask in this
light!
---------------------------------------------------------
FORTY DAYS OF FASTING:
The
Sefer Orchos Tzadikim in the Sha’ar HaTeshuva, quotes from the
Sefer Rokeach as follows: “How does one do Teshuva for Rechilus or
the like? Rechilus has no remedy, unless one asks forgiveness of the person
offended, and one fasts for 40 days or more and receives lashes every day.
[Furthermore], he should recall his misdeed by reciting Vidui every day, and
he should focus upon all Mitzvos in general--and making peace between man
and his fellow and man and his wife in particular.” Although this type of
Teshuva may be something beyond our realm, it is important for us to get an
idea of how severe Lashon Hara and Rechilus really are. If nothing else, we
should shake ourselves before allowing that offhand quip, witticism or
‘can’t hold it in’ comment to leave our lips. After all, is it worth what a
Rishon (the Sefer Rokeach) tells us requires 40 days
of fasting and more--in order to rectify?
----------------------------------------------------------
TZELEM ELOKIM!
At a Hakhel Shiur, Rabbi Moshe Tuvia Lieff, Shlita, brought a beautiful
teaching from HaRav Yitzchok Hutner, Z’tl: “The Mishna at the end of
Mesechta Brachos teaches that Boaz used Hashem’s name in greeting people, as
the Posuk states in Rus ‘Vayomer LaKotzrim Hashem Imachem’. Rav
Hutner explains that Boaz was so excited to see another Tzelem Elokim that
he felt compelled to bless him with Hashem’s name. In a sense, he was
making a Bracha over seeing another person created with Hashem’s image! Oh,
how we should value the worth of our fellow man!
---------------------------------------------------------
THE
THOUGHT DOES COUNT!
The Sefer Ahavas Chesed (Chapter 21) writes that by hiring Torah Jews
to perform tasks in and about one’s home or business, or for any other
service, one fulfills the Mitzvah DeOraysa of ‘VeHeChezakta Bo’.
Moreover, the Chofetz Chaim adds, that one with Bitachon in Hashem should
realize that Hashem will give him special Hatzlacha in the house that he
is building or fixing, or in the trip that he is taking, utilizing this
worker, which is far over and above the Olam Haba that he will earn for
this thoughtful and care-filled deed!
---------------------------------------------------------------
AS
THE SUMMER APPROACHES:
The
following great messages were supplied by our readers:
1. I
recall that when I had the great zechus to take Harav Hagaon Rav Ruderman,
Z’tl, for walks he always took off his glasses--he was 80 years old and we
were walking on the Yeshiva campus. I asked my cousin why and he said that
was the Rosh Yeshiva’s level of Shemiras Einayim. I also had the zechus to
speak with the Skulener Rebbe, Shlita, who told me some wonderful advice on
this topic. He said one should picture oneself standing at the edge of a
cliff. If there is a fence, even if you fall--you fall against the fence.
The same holds true with the Shemirah of Kedushah--by setting fences the
fall will be protected.
2. I
read recently a story of Rabbi Eliyahu Lopian, Z’tl, talking to a talmid
about trying to keep his eyes from looking at nivul. The talmid
answered: “I know how to look after myself.” Rabbi Lopian answered to him:
“I am over 80 and blind in one eye and I am scared when I walk in the
street!”
---------------------------------------------------------
PUTTING CHESED INTO PERSPECTIVE:
We conclude our short series from the Sefer Kuntres Chaim V’Chesed by
HaRav Kolodetsky, Shlita, of Bnei Brak:
PART 4
A. One
should attempt to provide helpful advice to others--advice that has worked
for himself. A bachur once went to a Rav and told him that he did not really
have a ta’am in his Tefillos. The Rav told him that he should first
try to have Kavannah in short brachos (such as Birchos HaNehenin--having in
mind to thank Hashem for providing this need and that need, and so many
benefits). He also told him that he should accustom himself to feel that he
was talking to Hashem. With these words, the Rav attempted to guide the
Talmid in Yiras Shomayim.
B.
When HaRav Shach, Z’tl, would pass in between benches in the Beis Midrash,
he would pick up Seforim to his right and to his left and reshelve them.
Others understood from his conduct that Chacham Lev Yikach Mitzvos--one
should not let the obvious Mitzvah opportunities get by.
C. The
Chofetz Chaim once sent a student of his to be a Ba’al Tefillah for the
Yomim Noraim in a town close to Radin which had no Chazzan. The student told
the Chofetz Chaim that he preferred to daven in Yeshiva for the Yomim Noraim.
The Chofetz Chaim responded that a person is not born to take care of his
selfish needs--but to do as much good as he could to others. [This was the
determination of the Chofetz Chaim for this particular bochur, one would, of
course, have to ask a Shailah on a case-by-case basis.]
D. In
his Sefer Ahavas Chesed, the Chofetz Chaim points out that one who
has a Gemach of any kind should not feel burdened by the constant phone
calls and ‘knocks on the door’. Just as a store owner would not be upset on
someone coming to make a purchase or to otherwise bring him wares to
sell--so too, should the Gemach Owner realize that with every knock, with
every call, he fulfills a Mitzvas Asei D’Oraysah.
E. The
Alter of Kelm, Z’tl, asks what Nochum Ish Gamzu’s fault was in telling the
poor person that he would just have to alight from his donkey in order to
give him some food--after all, what more could he do? He certainly was
acting with alacrity! The Alter answers that Nochum realized that he should
have had some food more readily available. One should think about
others--before they ask!
================================
20 Sivan
PROPERLY WALKING THE BRIDGE:
As we
are in between the Parashios of the chait of Miriam last week, and of the
Meraglim this week, we note the powerful words of the Chofetz Chaim in the
name of Rebbi Chaim Vital, Z’tl: “BeHazkircha Ro’as Chavericha Yisapru
Avonosecha--when you mention the bad in your friend, they will speak in
Shomayim of your sins, as well.” Moreover, the Chofetz Chaim adds that the
aveirah as recorded in Heaven is directly proportional to the quality
of the person’s Neshama. In all events, all Jews who sin in this regard
bring tumah into the Kodesh in the Bais HaMikdash Shel Ma’alah--in
the Bais HaMikdash above which currently remains in existence. A person
should, the Chofetz Chaim concludes, quiver at the thought that the mention
of his sins could even reach the Kodesh HaKodoshim. Let us take the
remainder of this week to be especially vigilant with our tongues to
demonstrate how seriously we take the lessons from the Parashios in front of
us!
--------------------------------------------------------
THE
TWENTIETH OF SIVAN:
A.
Today is the very day, described in Parashas Beha’alosecha, that the 30-day
stay at Kivros HaTa’ava ended. We might think, then, that it is an
auspicious time for great events to occur. And it most likely is. However,
to date, two great tragedies are marked by this date. First, the Second
Crusades in France took place. More recently, the 1648-1649 Cossack
Massacres (known as the Gezeiros Tach V’Tat) in the Ukraine/Poland are
specifically marked on this date. The Rabbonim of the time required all
able-bodied women over 15 and men over 18, to fast and recite special
Selichos known as the “Selichos of the 20th of Sivan.” In fact, it is
recorded that this day was especially chosen because it can never (under our
current calendar) come out on Shabbos, and the Rabbonim wanted to make sure
that a year did not go by without properly remembering and repenting on this
date.
It is
well known that the Tosafos Yom Tov, HaRav Yom Tov Lipman Heller, Z’tl,
attributed the Cossack Massacres to talking in Shul. He accordingly
composed a special Mi She’Berach to be recited on behalf of those who
refrained from talking in Shul, which is recited to this very day.
A true
story which we have repeated in the past, and which should trouble us every
time we read it: A young man had arrived early to Shul, and, realizing that
there was not yet a minyan, he took out his cell phone and began to have a
friendly telephone conversation. When an onlooker said, “Shmoozing--in Shul--on
a cellphone?!?” He responded, “What’s the difference between talking to a
friend, and talking on the phone?” The absurdity of talking on the cell
phone in Shul did not strike him, but then again, he seemed pretty
comfortable with engaging in ordinary conversation with his friend there, as
well. The young man did, however, comport with the onlooker’s request. In
this regard, we suggest that every reader take part in helping build a new
or higher level of decorum and respect in his/her Shul. Perhaps one can
begin with a sincere remark (NOT “SHUSH”) to a thoughtless congregant, or
requesting the institution of the Tosfos Yom Tov’s bracha, given by the
Rabbi or Gabbai. Let us never forget that, according to the Tosafos Yom Tov,
one of the Gedolei HaDor at the time of the Gezeiros, the direct result of
Shul talk was (if you have learned only a little bit about the calamity)
literally ravage and massacre in its grossest form.
Let us
return for a moment, however, to our departure from Kivros HaTa’ava on this
day--why did it not become an auspicious time forever? Why is this very day
marked by such suffering, such torture, such pain? Perhaps the answer
belies the question. It may simply be that we have not sufficiently left
the taavos--the improper desires--that we began with.
The
story is told of a formerly wealthy man who was so beset by creditors that
he could not leave the confines of his home for fear of his well-being. His
Rabbi came to visit and comfort him while the man was eating dinner, and
noticed the finest French wine on the table. When asked about the wine, the
man replied, “Rabbi, I crave it. I simply crave it. I cannot be without
it.” In truth, it is not the fine wine of this once-wealthy individual that
should concern us, but our own behavior. The Ra’avad writes that breaking a
desire is a key factor and display of Teshuva. From that extra helping of
unhealthy food, that tempting smorgasbord, that unnecessary electronic
(adult) gadget (no, there is no Mitzva to discover every last trick your
cell phone can do), that extra measure of honor... even that extra pair of
shoes are really serious mistakes, as they could (and probably will) mean
the stunting of both one’s physical and one’s spiritual growth. As Akavya
ben Mehallel taught, “I would rather be a fool in the eyes of all my entire
life, rather than a Rasha in the eyes of Hashem for one moment.” Even the
adage: “A second on your lips, forever on your hips” should ring true to our
ears at the moment of temptation. It would seem that if we can consciously
combat one temptation daily--we will be on the road of taking ourselves out
of the graveyard of temptation and its historic tragic aftermath--to the
pinnacles of success. How our world would have been different if Adam and
Chava did not fall prey to the one temptation of the Eitz Hadaas.
B. A
reader has made us aware of the following: “The 20th of Sivan is 100 days
before Rosh Hashana. It is known that 15th day of Av is 45 days before Rosh
Hashana, which is alluded in the Posuk “Ve’ata, Mah
(45) Hashem Shoel Mimcha”. However, Chazal say, Al Tikra “Mah”
elah “Mei’ah” (100), which is a remez to commence
preparation for Rosh Hashana on the 20th day of Sivan!”
------------------------------------------
PUTTING CHESED INTO PERSPECTIVE:
We continue our short series from the Sefer Kuntres Chaim V’Chesed by
HaRav Kolodetsky, Shlita, of Bnei Brak.
PART 3
A.
HaRav Yecheskel Levenstein, Z’tl, would often say that reciting the bracha
of Asher Yatzar with Kavannah is a Segulah for Briyus HaGuf. He would teach
his students how important it was to realize that the health of the body was
a nes like Yetziyas Mitzrayim. It is important to make others aware
of just how important the proper recitation of Asher Yatzar really is.
B.
HaRav Chaim Friedlander, Z’tl, once visited his Rebbi, HaRav Eliyahu Dessler,
Z’tl, at lunchtime. HaRav Friedlander reported that after HaRav Dessler
finished lunch, he turned to his wife and said: “Thank you so much for the
delicious meal that you provided to me.” HaRav Friedlander pointed out that
he learned from this that a person cannot rely on an intermittent ‘thank
you’, but must show HaKaras Hatov on a constant basis. On another
occasion HaRav Dessler entered a bus and a child stood up for him and gave
him his seat. HaRav Dessler turned to him and said: “Ani Me’od Modeh
Lecha MiKerev HaLev--I thank you from the depths of my heart.” Those
accompanying HaRav Dessler asked him why he needed to express such strong
words of thanks. HaRav Dessler responded: “Vechi Atem Rotzim
She’ehiyeh c’v Mushchas B’Middos Ra’os--do you want me c’v to be
a mushchas in Middos Ra’os?!”
C. The
Chofetz Chaim once traveled to the home of the Rav of another city. The
Rebbetzin was very excited with such an honored guest, and together with her
maid prepared a very special meal. Unbeknownst to her, the maid had already
salted the soup, and so she salted it as well. The Rav tasted the soup,
winced, and was about to go into the kitchen to tell the Rebbetzin how
oversalted it was. The Chofetz Chaim took the Rav’s hand and asked him to
finish the soup together with him--”What is the point of making her upset,
let her take pleasure in having served us delicious soup!”
D. The
following are practical suggestions for Chesed B’Ruchniyus:
1. Try
to make sure that not even one day passes without the conscious performance
of an act of Chesed.
2. Say
a Perek of Tehillim for those who are not well.
3.
Learn Mishnayos for Neshamos (especially those who have no known relatives).
4. For
one taking a trip together with others--to bring along some additional small
Chumashim or Tehillim for the trip, and to prepare some Divrei Torah so that
all can perform the Mitzvah of U’V’lechtecha Vaderech.
5.
Helping others with Mitzvos--letting them know about Shiurim, pointing out
to another that his Tefillin moved out of place, etc.
6. If
one is the last one in Shul or in another public place, making sure that all
the lights are out and the doors are locked--for safety and to save the
Tzibbur’s money. Hakhel Note: How many paper towels does one really need to
use outside of the Shul’s restroom or in the Shul’s kitchen?
7. The
Chofetz Chaim would place a sign in his Yeshiva on Erev Yom Kippur that a
way to make the fast easier was to drink a glass of tea composed of a half a
cup of sugar and half a cup of water and tea, and then to drink a regular
cup of tea--as sugar helps alleviate weakness from the fast. One should give
eitzos to people to help make their lives easier!
================================
19 Sivan
COMPOUNDED FOR ETERNITY:
Last week’s Parasha especially highlights the Mitzvah of Shemiras HaLashon
with the ma’aseh of Miriam and Aharon. In the Sefer Shemiras
HaLashon, the Chofetz Chaim spends much time pointing out that the
Mitzvah of Shemiras HaLashon is found in many Parashios of the Torah. The
Chofetz Chaim notes that after 120 years a person will be asked: “Did you
observe the Torah?” If he responds in the affirmative, and then is made to
review lesson after lesson in Shemiras HaLashon on a Parasha after Parasha
basis--he will be more than shame-faced, but shocked and dumbfounded by how
unsuccessful his life had been. On the other hand, if in fact one was
superbly careful in Shemiras HaLashon--those very same Parashios--Parasha
after Parasha after Parasha--will stand in his great stead!
Hakhel
Note: The choice is ours--compounded for eternity!
-------------------------------------------------
TANGIBLE EMUNAH:
The
Navi (Hosheiah 2:22) brings a touching Pasuk: “Vieirastich Li BeEmunah
VeYada’at Es Hashem… [Hashem says:] I will betroth you to Me with
Emunah, and you will know Hashem.” Rabbi Yosef Eisen, Shlita, brings
a fantastic Malbim on this Pasuk. The Malbim explains that as a result of
the Emunah that we demonstrate in this world, we will be zoche to ‘know
Hashem’--He will reveal to us signs and wonders, and will cause the Shechina
to dwell amongst us, so that we will no longer believe in Hashem, but rather
will have a yedi’ah berurah--a tangible knowledge--felt and
understood by our senses--of Hashem. We will no longer have a Kabbalah,
a tradition, regarding Hashem’s existence. Instead, we will have a
personal, clear, and direct awareness of His presence at all times. Let
us daven that we need not wait much longer!
-------------------------------------------------
SEU
MAROM:
When
one leaves Shul (or his/her home) in the morning, it is a time of
transition, and especially in the summer months in the Northern Hemisphere a
time of r’l potential downfall. We accordingly suggest that as one
leaves Shul or his home in the morning, he lift his eyes to the heavens,
thanking Hashem for His wonders (as the Pasuk teaches (Yeshaya 40:26): “Seu
Marom Eineichem U’re’u Mi Vara Eileh”)--and davening to Hashem that his
day is a successful one both spiritually and materially!
-------------------------------------------------
FROM A MASHGIACH RUCHNI IN ERETZ YISRAEL:
“To
help further our appreciation of Matan Torah, try and express both at the
start and close of your Torah study: ‘I am learning the Toras Hashem and
this is Dveikus in HaKadosh Baruch Hu.’ The world at large instinctively
attempts to connect and identify with their heroes whom they hope to
emulate--we want to fulfill our spiritual selves, and feel close proximity
to Hashem. For further study, see Sefer Nefesh HaChaim, Sha’ar Daled,
Perek Vav. We may not reach exalted levels with fire swirling over our
heads, but it is certainly still worthwhile to constantly alert ourselves
that the Torah connects us with Hashem--it is as if we are learning
B’Chavrusah with the Borei Olam!”
-------------------------------------------------
AHAVA RABBA:
It is
said that the Ba’al Shem Tov advised the Toldos Yaakov Yosef that it was
revealed to him Min HaShomayim that the reason Moshiach was delayed was that
K’lal Yisrael was not spending enough time on the Bracha of Ahava Rabba. Let
us re-focus and re-energize ourselves on this bracha--if not now--then
when?!
-------------------------------------------------
LEHODOS LECHA!
In the Bracha before Shema every morning, very close to the end of the
bracha and immediately prior to Shema we recite the words “Lehodos
Lecha--to offer praiseful thanks to You” (Artscroll translation). The
Magen Avraham (Shulchan Aruch Orach Chaim 60) brings from the Sefer
Kavanos that “HaPeh Lo Nivra Rak Lehodos Velo LeDaber Lashon Hora
VeZehu Zechiras Ma’aseh Miriam--the mouth was created only to give
thanks and not to speak Lashon Hara”--so with these words we remind
ourselves --right before our recitation of Kriyas Shema that we are to keep
our mouths Lashon Hara free--and use our mouth only for its truly intended,
real purpose! The Chofetz Chaim similarly writes that on Yom
Kippur--prior to the Kohen Gadol doing the great Avodos HaYom
in the Kodesh HaKodoshim and in the Kodesh--he first had to bring the
ketores in the Kodesh HaKodoshim to attain Kapara for Lashon Hora--and only
then begin the Avodos HaYom. The unified message is clear--we must
first be clear, very clear about the role of our mouths in our lives--and we
can then take the next step on the road to greatness. As we move
towards the Ma’aseh Miriam in Parashas BeHa’alosecha, and its poignant
message, let us jump ahead and remind ourselves--Lehodos Lecha!
-------------------------------------------------
PUTTING CHESED INTO PERSPECTIVE:
We
continue our short series from the Sefer Kuntres Chaim V’Chesed by
HaRav Kolodetsky, Shlita, of Bnei Brak.
PART 2
A.
Chazal (Shabbos 67A) bring that the custom was for someone whose tree was
sick and whose fruits were prematurely falling would be for him to hang a
red string on the tree, as a sign for all to understand that the tree had a
problem. When passersby would see the red string they would then stop and
pray for the health of the tree. Similarly Chazal (Mesechta Semachos,
Chapter 6) teach that if one had lost an object in Yerushalayim--he would
stand in a certain, designated spot in the Beis HaMikdash, so that all who
passby would give him a bracha that Hashem return the item to him. The
Mabit concludes that one who has the ability to daven for another and
does not do so can be compared to one who has a storehouse full of grain in
a time of famine--and leaves it locked, rather than opening it for others to
benefit from its plenty.
B.
HaRav Boruch Ber Lebowitz, Z’tl, once said: “When I come to the Olam HaEmes,
and they ask me if I have Torah V’Yirah--then if I say I have Torah,
the Beis Din Shel Ma’alah will respond--‘Is this Torah?’ If I say
that I have Yirah--they will say--’Is this considered Yirah?’ However, I
will be able to make one legitimate claim--that I have Ahavas Yisrael. When
I walk and see a Yid on the street, I have feelings of love and hope that
brachos will be heaped upon him!”
C.
When one passes by a sign or a notice, or reads an advertisement, relating
to someone who needs a refuah or yeshuah, one should take the
moment to stop and daven for that person--after all, if someone has gone to
the extent of publicizing the situation, the person is probably in a
hospital bed attached to different kinds of equipment or taking various
serious medications. Most certainly, if one was asked to go to the pharmacy
to help a sick person--he would run to do so even if he didn’t know the
person. All the more so, when he can help with a Tefillah directly to the
Rofeh Cholei Amo Yisrael.
D.
Similarly, HaRav Eliyahu Lopian, Z’tl, teaches that when one passes by a
hospital or hears an ambulance, one must daven for the sick. HaRav Yecheskel
Sarna, Z’tl, adds that if Tehillim was said B’Tzibur for one who was ill,
one should remain in Shul until after the Mishabeirach is concluded,
in order to answer “Amen!”.
E. The
Tur in Hilchos Brachos brings that in the time of Dovid HaMelech 100
bochurim were dying every day, and so Dovid HaMelech instituted that 100
brachos be recited daily--and the mageifah ended. We are to derive
from this that reciting 100 brachos every day with Kavannah is a segulah
nifla’ah to annul gezeiros ra’os.
-------------------------------------------------
THE TORAH’S VIEW OF YOUR SENSES!
We remind everyone of the following powerful and practical guidance provided
by HaRav Moshe Cordovero, Z’tl, in Chapter 2 of the Sefer Tomer Devorah.
The English translation is by Rabbi Dov Fink and Rabbi Shimon Finkelman (Tomer
Publications):
1.
Ears.
One’s ears should always turn to hear good, while false or despicable
reports should
not enter them at all.
Just
as in the essence of Supernal “listening”, any cry for
strict judgment or any blemish of evil gossip does not enter there; so, too,
one should not listen to anything other than good or of practical use. To
other things, which intensify anger, he should not listen at all.
Just
as the words and speech of the Nachash have no entry Above,
so, too, no despicable thing should have any entry in him (in his ears).
This
is the meaning of the phrase
“Lo Sisah Sheima Shav--you
shall not accept a false report” (Shemos 23:1). How much more so, does this
apply to other despicable things, which should not enter one’s ears at all;
as one should turn his ear only to good
things.
2. Eyes. One’s eyes should not gaze at all at anything
despicable.
Rather,
they should always
be open to watch over unfortunates and have as much mercy on them as
possible.
When
one sees the suffering of the poor,
he should not close his eyes at all.
Rather,
he should give as much thought to their predicament as possible,
arousing the mercy of both Heaven and man upon them. He should distance
himself from noticing evil,
just like the Supernal
‘Eye’
which is open, and forever sees only good.
3. Nose. Regarding the nose, a breath of wrath should never be
found in it. Rather, it should constantly contain the breath of life, good
will and patience, even toward those who are unworthy. One should always
want to fulfill the desire of others, to satisfy every request, and to
revive the broken-spirited. One should always breathe forth from his nose
forgiveness of iniquity and pardon of transgression. One should not be
angry with those who offend him; rather, he should constantly be willing to
be appeased, and he should be desirous of kindness, pleasing everyone.
4. Face. One’s face should always shine, and he should receive all
people with a cheerful countenance.
For
regarding the Supernal keser, it says,
“Be’Ohr Pnei
Melech Chaim--the
light of the King’s countenance is life.”
(Mishlei 16:15).
Just as no flush of anger or strict judgment enters there at all; so too,
the light of his countenance should be unchanging, and all who look into his
face should find nothing but joy and cheerfulness.
No
factor should distract him from this at all.
5. Mouth. One’s mouth should express nothing but good, and the
content of his words should be Torah and constant
expression of good will. No despicable words, curses,
rage, anger, or frivolous talk should escape his mouth. Rather, it should
resemble the Supernal ‘Mouth’ which is never sealed and never refrains from
speaking good at all times. Therefore,
one must not silence himself from speaking well
of everyone,
expressing good words and blessings
constantly.
Hakhel
Note: Perhaps we can print out these guides, and keep them near us
throughout the day!
================================
18 Sivan
QUESTION OF THE WEEK:
In
last week’s Parasha, Moshe Rabbeinu is described as “Anav Me’od
MeKol HaAdam” (Bamidbar 12:3)--Moshe was very humble, more
than any person on the face of the earth. Avos, however, teaches that: “Me’od,
Me’od Hevei Shefal Ruach--one should be very, very
humble. Why was Moshe only very humble, while Chazal
implore everyone to be very, very humble?
-------------------------------------------------
ON
THE 81ST YAHRZEIT OF HARAV YERUCHAM LEVOVITZ, Z’TL:
Today is the Yahrzeit of HaRav Yerucham Levovitz, Z’tl, the renowned
Mashgiach of the Mirrer Yeshiva from 1910 until his passing in 1936. His
talmidim included HaRav Chaim Shmulevitz, Z’tl, HaRav Dovid Povarsky, Z’tl,
HaRav Shlomo Volbe, Z’tl, HaRav Nosson Wachtfogel, Z’tl, and HaRav Shimon
Schwab, Z’tl. HaRav Levovitz was known for his great seder--organization.
He taught that “if a knot that ties a string of pearls falls apart, the
entire necklace falls apart with it—and the pearls are lost!” If a person is
organized (or makes himself organized), his Torah study, his Tefillah, and
his Mitzvos are performed in a timely manner and with care, and are safely
guarded and secured.
HaRav
Nosson Wachtfogel, Z’tl, related that when he first met HaRav Levovitz, he
studied how the Mashgiach ate a meal--not because he wanted to be rude or
intrusive--but simply in order to understand how a Mashgiach treats the
entire eating process. For a short while, he was puzzled. There was
something that was different about the way the Mashgiach ate, but the young
R’ Nosson could not put his finger on it. The physical motions appeared a
bit different, but the food did enter the mouth and was swallowed. What was
it that the Mashgiach was doing different? Then, it dawned on him—he
realized what was singular and special about the manner of eating! When
HaRav Levovitz ate, it appeared as if he was not feeding himself—but that a
third person was feeding him. It was as if his soul was the party in
action-- doing the Chesed of feeding his body, to which it was so connected,
and in appreciation of the dedicated lodging provided to the soul in this
world.
While
we obviously cannot approach the great thought processes and levels of
accomplishment inherent in HaRav Levovitz’s daily meals, we should at least
from time to time recognize that our act of eating, which to most of the
world is unfortunately only a ‘same-action-as-animal’ time, can be lifted to
a more exalted plane, simply by putting some thought into what one is doing
before and while he is doing it. The recital of Kepitel 23 before the meal,
slow and caring brachos on foods, a dignified rather than ravenous approach,
a brief thought as to what you are eating and why, can raise the bar for you
and those around you. You may not be a Mashgiach, but you certainly can
distinguish yourself as a noble human being!
-------------------------------------------------
UPHILL INSTEAD OF DOWNHILL:
Chazal give the reason that last week’s Parasha, Parashas Beha’alosecha
concludes with the Chait of Miriam speaking against Moshe Rabbeinu and
Parashas Shelach begins with the Chait of the Meraglim. It is to teach us
that “Reshaim Halalu Ra’u Veloh Lakchu Mussar--these Reshaim saw what
happened to Miriam and did not take the Mussar lesson from it.” HaRav
Yeruchem Levovitz, Z’tl, points out that although the key Aveira of the
Meraglim was Lashon Hara--it all began to roll downhill for the Meraglim
(and for K’lal Yisrael) because they did not take the Mussar that they
should have from the event. It all starts with the proper study of Mussar….
When the colossal Aveira was concluded, it was ultimately one of Lashon
Hara. In order to better perceive and understand the pervasive and
encompassing nature of this Aveira, we provide by the following link --
http://www.hakhel.info/archivesPublicService/LoshonHarahChart.pdf -- a
one-page listing of the 17 Mitzvohs Lo Sa’aseh, 14 Mitzvohs Aseh, 4 Arurrim--and
their applicability to the speaker and the listener. This chart may serve a
person best if placed near a phone, framed near a table or otherwise put in
a position where it could otherwise help save a person (especially you!)
from a wrong remark once or even several times a day!
Additional Note One: The Chofetz Chaim (Sefer Shemiras HaLashon II,
end of Chapter 6) writes that when a person watches his words, he profits
continuously--for each time that he wants to speak, he considers for a
moment whether what he is about to say is or includes Lashon Hara, Ona’as
Devarim, Leitzanus and the like, and he quashes his desire to so speak.
When this happens, in Shomayim it is considered as if he fulfilled a Mitzvah
with his actions, as Chazal (Makkos 23B) specifically teach: “Yashav
Adam V’Lo Avar Aveirah Ke’sheh Bah L’Yado, Nosnin Lo Sachar Ke’Oseh
Mitzvah--when one has the opportunity to do an aveirah and does not do
so, Hashem credits him with having fulfilled a Mitzvah by his inaction!”
The Chofetz Chaim concludes: over the year, by inaction, one
will amass several thousand more Mitzvos to his credit!
Additional Note Two: One must certainly take leave of the lesson from Miriam
with some real and practical method of improvement. For those who do not yet
recite the short Tefillah on Shemiras HaLashon composed by the Chofetz
Chaim--we once again provide the Tefillah by the following link
http://www.hakhel.info/archivesPublicService/TefillahL%27ShemirasHaLashon.pdf
for your recital at the beginning of the day!
-------------------------------------------------
PUTTING CHESED INTO PERSPECTIVE:
Remarkably, the Rabbeinu Yonah (Sha’arei Teshuvah 3:15) writes that
the cheit of not performing Gemilas Chesed is worse than stealing as
is demonstrated by the Pasuk (Yecheskel 16:49): “Hinei Zeh Haya Avon
Sedom Achoseich…VeYad Ani V’Evyon Lo Hichzikah”. According to
Yecheskel--Sedom’s sin was not theft--but rather was not helping those in
need. The clear message to us is that just as we daven and learn every day,
we must be sure to perform Chesed every day as well. In Pirkei Avos (1:2)
Shimon HaTzaddik teaches that the world stands on three things: Torah,
Avodah and Gemilas Chasodim. We daven every morning thereby touching upon
Avodah. We then learn for at least a few minutes after davening to fulfill
the words of the Shulchan Aruch (Orach Chaim 155). After such a successful
beginning to the day--Torah and Avodah, we once again emphasize that it
should behoove us as well to perform an act of Chesed before one
partakes of breakfast or otherwise gets involved in his regular day-to-day
activities. That act of Chesed could simply be a Kepitel Tehillim for one
designated person, a special gift of Tzedaka, a short conversation with
someone who needs Chizuk or taking care of something for someone else. In
order to strengthen our Chesed--in anticipation of the summer months when
there is a tendency in the world-at-large to become more self-centered, we
will be providing a short series from the Sefer Kuntres Chaim V’Chesed
by HaRav Kolodetsky, Shlita, of Bnei Brak.
PART 1
A. If
one has a child in another city who he knows is having some difficulties, he
would certainly want someone in that city to assist his child through his
situation. Hashem is our Father--and His children are here walking, working
and living side-by-side. It gives great Nachas Ruach to Hashem when
He sees you trying to quell the distress of another, and certainly when you
bring him into a more joyful mood!
B.
Hashem did not need to create the world with some in-need and some not
in-need. The world exists in this form in order for Chesed to be
performed--which in turn will arouse Hashem’s Chesed from the
heavens--certainly infinitely greater than the Chesed we provide!
C.
When a person comes over to others in the morning with a hearty “Boker Tov/Good
Morning!” and a smiling face--especially in his own home--he promotes
harmony and happiness among his family and/or among his people, and helps
provide a positive direction to the day for others.
D.
When one makes it a goal to conduct himself pleasantly and happily with his
family, he fulfills a separate Mitzvah of U’MeBesarecha Lo Tisaleim.
Accordingly, Chesed to one’s family takes precedence over all other Chesed.
E.
When a person gives the bracha of “Shalom” to his friend, he is blessing him
with the name of Hashem which is “Shalom” (Gittin 61A, Rashi d’h
V’Sho’alin)--enabling the Beis Din Shel Ma’alah to agree to the
blessing. Additionally, when a person sees somebody engaged in work or in
some other activity--he should give him a bracha of “Titzlach Melachtecha”--or
the like. These words of direction were, in fact, given by Hashem to Moshe
Rabbeinu when he came to Shomayim to receive the Torah! (Shabbos 89A, Rashi
d’h L’Azreini)
=================================
15 Sivan
THE
BIRTH DATE OF YEHUDA:
Today
is the birth day of Yehuda, the son of Yaakov Avinu. We all know what his
mother Leah exclaimed upon his birth--”Hapa’am Odeh Es Hashem (Bereishis
29:35)--this time I will gratefully praise Hashem!” Rashi comments that
Leah expressed this because she knew that she had received more than she was
otherwise entitled to. Today is an especially auspicious day for us to
express our humble appreciation and gratitude to Hashem for that which we do
not deserve as well. Thank you Hashem! Thank You Hashem! should be an
important hallmark of the day. Additionally, if you have a moment, the
Luach Davar B’Ito suggests that one take the favorable occasion to
read the Brachos given to Yehuda in the Torah --in Parashas Vayechi and in
Parashas Vezos HaBeracha--perhaps with the prayer that today be a special
‘Eis Ratzon’ for the brachos to take effect!
-----------------------------------------
WE
CONTINUE WITH OUR EREV SHABBOS HALACHOS OF SHABBOS SERIES:
Today,
we conclude our discussion on practical situations which could involve the
Melacha of Lisha, or combining substances to form a new mass. There
are two types of possible combinations, which depends upon the thickness and
consistency of the mass.
A.
The first is known as a Belilah Rakah, or a relatively loose
mixture. The Poskim write that a Belilah Rakah is evidenced by the
easy pouring of the mixture from one container to another. In layman’s
terms it is not as liquidy as a drink would be, but it is not a thick
mixture. Although a combination of this kind is not Lisha Mid’Oraysa,
the Poskim nonetheless require two Shinuyim if one intends to combine
such items on Shabbos, as follows: (1) when mixing the two items, they
should be mixed in the reverse order that they would be mixed during the
week (if during the week, one would usually put in a liquid item and then
put in the solid item and mix the two together, he should switch the order
on Shabbos). Moreover, at whatever stage the liquid is put in (first or
second, whatever the opposite of one’s weekday practice would be) it should
quickly be poured in all at once--so that the mixture is always a loose one;
and (2) the mixing itself should be done with a shinuy (for instance,
with a finger instead of with a spoon or a fork, or by merely shaking the
objects together in a container, or if a utensil is needed--by mixing only a
crisscross motion, taking the utensil out between each horizontal and
vertical move) (Shemiras Shabbos KeHilchasa 8:9).
B. A
Belilah Avah, or a thick mixture is not generally permissible, but
may be created under certain circumstances--where the mixture is necessary
for a child, for a sick person, or there is some special need for this food,
and one did not prepare it on Erev Shabbos. In such event, the food could
be prepared with the two shinuyim described in the previous paragraph
(ibid. 8:11).
C. If
one wanted to mix one Belilah Rakah with another Belilah Rakah,
he may do so if the two shinuyim above are met--as the two mixtures
together are not deemed to constitute a Belilah Avah (ibid. 8:14).
D.
Very practical situations arise in a Shabbos home relating to Lisha--making
a child’s bottle of formula; preparing baby cereal; making salad dressing;
mixing chrain, mayonnaise or ketchup with another item, are just a few of
the more common examples. We must remember that if improperly executed,
c’v, Lisha is a Melacha D’Oraysa. Accordingly, the practical
weekly situations that arise in mixing substances (whether in the kitchen or
at the Shabbos table), should be carefully reviewed with one’s Rav or Posek.
We are careful for ourselves, for our guest and for our children with
Bishul, Borer and Tochein--Lisha deserves the very
same scruples and attention.
----------------------------------------------------------------
ON THIS WEEK’S PARASHA:
In this week’s Parasha, Beha’alosecha, we are taught that Aharon HaKohen
performed the Hadlakas Haneiros of the Menorah ‘KaAsher Tzivah Hashem Es
Moshe’ (Bamidbar 8:3) --as Hashem had commanded Moshe Rabbeinu that it
should be done. Rashi, quoting the Sifri, writes that this constitutes a
praise of Aharon, who did not change or deviate from Moshe’s instructions.
Upon reading this Rashi, everyone asks--I myself wouldn’t change what Moshe
Rabbeinu told me that which Hashem had commanded---why would--how
could--the great Aharon do otherwise--why would he even consider such a
thing?
We suggest the following:
Aharon HaKohen, although older than Moshe Rabbeinu, and the leader of Bnei
Yisrael prior to Moshe coming back from Midyan (See Rashi to Shemos 4:13),
initially greeted Moshe upon his return to Mitzrayim with joy of heart
(ibid, 14). However, after two years with his younger brother, Moshe
Rabbeinu, as the ultimate leader and in charge of Kriyas Yam Suf and
Kabbalas HaTorah, and after finally getting the opportunity to be a leader
on his own as the Kohen Gadol, Aharon might have wanted to demonstrate that
he was a somebody, too--by lighting the Menorah in some special or
distinctive way (which would not even have contradicted any of the specific
instructions of Moshe). Nonetheless, Aharon followed the instructions of
Moshe to the letter--without adding, subtracting, modifying or deviating
from his word.
There is a great lesson here for us. We may have accustomed ourselves to act
and speak properly and/or with patience with a particular person,
understanding either that the person has his own idiosyncrasies, or that the
person is a close relative, and that peaceful family relations, calmness and
breaking one’s middos is of paramount importance. Every once in a while,
however, a person may have a feeling that it would be appropriate to ‘let
loose’--after all, I have controlled myself dozens, scores, even hundreds of
times--now it’s my turn! An infrequent indulgence, a brief ‘lesson’ to him,
a rare demonstration of what you are otherwise capable of…. Aharon HaKohen,
who was the role model for us in Ohaiv Shalom VeRodeph Shalom--in
perfection of human relations—teaches us not to let it happen --even once.
It is interesting to note that the Torah gives us no temporary dispensation
for any aveira. One could make the argument that if he was given one day a
year to do any and all aveiros that he wanted to for the year to get it out
of his system—that he would have 364 days of real control and to greater
success in Kiyum HaMitzvos. Even if all aveiros weren’t permitted—maybe a
day without Kashrus or without Lashon Hara restrictions would take care of
the animal within him, and allow the vast majority of the year to be
celebrated in Ruchniyus. Yet, in fact, the Torah makes no such allowance.
Quite to the contrary, the Torah provides for one day a year of greater
Ruchniyus--Yom Kippur--to raise our level for the coming year. What a
perspective! We are not to look down for the one-time capitulation—but to
look up for those special one-time opportunities for growth.
The Torah goes out of its way to praise Aharon HaKohen—not deviating even
for a good purpose, a real reason, just that one time….. By doing so, the
Torah teaches how we can, and should, follow in his footsteps consistently
and at all times in those circumstances, situations, relationships and
challenges that give us the good opportunity to do so!
----------------------------------------------------------------
THE
CHATZOTZROS:
In this week’s Parasha (Bamidbar 10:10) the Torah teaches us that the
Kohanim were to sound special Chatzotzros (trumpets) on Shabbos, the Moadim,
and Rosh Chodesh. In describing Shabbos in this Pasuk, the Torah actually
uses the phrase “U’Veyom Simchaschem--on the day of your joy.” Rebbe
Tzadok HaKohein explains that the sound of the trumpets, which you might
otherwise expect to elicit fear, actually elicit joy based upon our
realization that we are leading correct and proper lives in fearing Hashem
and performing the Mitzvos. Moreover, he suggests that the tekios which
were once blown on Erev Shabbos (see Shabbos 34, and Shulchan Aruch, Orach
Chaim, Chapter 256) --which today in some communities is replaced to some
extent by a loud siren-- may be intended to evoke this very
response--entering into Shabbos with Simcha because one fears Hashem and is
accordingly leading his life guided by the Torah’s Halachos and Hashkafos.
----------------------------------------------------------------
CIGARS FROM PARIS?
The following meaningful story is brought in Pathways to the Prophets
by Rabbi Yisroel Reisman, Shlita. A Gerrer Chassid came into the Chiddushei
HaRim (the Gerrer Rebbe in pre-war Poland) to tell the Rebbe that business
obligations would take him to Paris for a few weeks. ”I hear that they have
extraordinary cigars in Paris,” the Rebbe replied. ”When you are there,
find the best cigars you can, and bring me a box of them.” The Chassid was
puzzled by the bizarre request but bid the Rebbe farewell and set out on his
journey. After all, we don’t question a Rebbe! Three weeks later, the
Chassid returned to the Rebbe with a box of cigars from Belgium. “Rebbe,”
he explained, “I was so busy in Paris that I forgot all about the cigars.
However, I remembered during the train trip on the way home. I stopped in
Belgium and picked up a case of fine cigars. I assure the Rebbe, they are
as fine as anything I could have found in Paris!” The Chiddushei HaRim
expressed his disappointment. “Do you think that I need your cigars?! It
was my hope that during the three weeks you were in Paris, you would be on
the lookout for my cigars. In this way, you would not forget that you have
a Rebbe ....”
At the
end of this week’s Parasha, we learn the importance of having a Rebbe and
teacher to guide one’s life, and of always demonstrating the utmost respect
and trust in that Rebbe. Yehoshua was stunned by the words of Eldad
U’Maidad and asked Moshe Rabbeinu to not allow their prophecy to continue.
Chazal derive from here that one’s reverence for his teacher should be as
the reverence of Heaven (Avos: 4:15). In contrast, Miriam at the Parasha’s
end did not appear to display this same type of reverence, and was punished
in a way which the Torah commands us forever to “Remember what Hashem did to
Miriam when He took you out of Mitzrayim.” This Shabbos, based upon the
stark contrast and lesson of the Parasha, we should take the opportunity to
strengthen ourselves in the Kavod, in the dignity, and in the reverence that
we have for our teachers, our Rabbonim, our Poskim--keeping their guidance
and guidelines in our minds even as we go to Paris…or otherwise conduct our
regular ordinary and every day activities--in which we so much need to
follow their advice, instruction and lessons!
----------------------------------------------------------------
A
POTENT LESSON FROM THE PARASHA:
At the end of this week’s Parasha, we learn of the incident of Miriam and
Aharon speaking about Moshe Rabbeinu. It is obviously the time to inspire
ourselves in the area of Shemiras HaLashon--for our reading this Parasha now
is obviously with great Hashgacha. Accordingly, we provide a few simple,
but important points:
A.
Firstly, it is important for us to review and review again that which we
have previously learned. The Sefer Chofetz Chaim (Asei 1), notes at
least ten defenses and strong mitigating factors in Miriam’s situation, but
concludes that none alone, nor even all together, could save her--and
Bnei Yisrael--from their difficult punishment. The defenses and mitigating
factors included:
1.
Moshe was her younger brother;
2.
She loved him dearly;
3.
She actually raised him;
4.
She endangered her life waiting to see what would happen to him as a baby at
the Nile River, and spoke to Paroh’s daughter as to how he could best be
saved and raised;
5.
When speaking of him, it was not in a degrading fashion, as she simply
compared him to all other Nevi’im (including herself and Aharon);
6.
She did not speak in front of him to embarrass him, nor did she speak about
him in public;
7.
Instead, she spoke to her Holy brother, the Kohen Gadol, privately;
8.
Moshe Rabbeinu was not makpid--i.e., he did not care;
9.
Her intention was for Kinas HaEmes--for the sake of what was proper;
and
10.
Likewise, her intention was for Binyan HaOlam--for Moshe Rabbeinu to
have more children.
The
Chofetz Chaim concludes that it is for this reason that we have a Mitzvas
Asei of the Torah to remember what happened to Miriam--in order to remind
ourselves to do our utmost to avoid and greatly distance ourselves from the
far baser acts of Lashon Hara which involve no such justifications or
defenses.
B.
Lashon Hara can easily arise because one feels that the other party has hurt
him physically, emotionally, monetarily, or in some other manner. One must
always remember that one’s offender is not different than Shimi Ben Geira--whom
Dovid HaMelech recognized was simply Hashem’s agent, and not the true
perpetrator against him. We should not think and react like dogs--who
believe that it is the stick hitting them--while, of course, in truth it is
the person holding the stick who is doing so. Chazal teach that an
important Middah is ‘Nosei BeOhl Im Chaveiro--to carry a yoke with
one’s friend.’ What yoke are we referring to? We suggest that the Ohl
may be ‘Ohl Malchus Shomayim’--realizing and recognizing that
whatever burdens or demands one’s friend is placing upon him--is really
Min HaShomayim. One should thus demonstrate his Ohl Malchus Shomayim--by
working with and for, and being especially content and understanding with
one’s friend--no matter what the situation, no matter what the circumstance!
C. An
immediate way to rectify an act of Kabbolas Lashon Hara is to reverse the
kabbalah by being Dan LeChaf Zechus. This means that one must change
his understanding of the facts, of the words, of the event--so that what had
previously been Lashon Hara is redirected to an unpainful and perhaps even
positive direction. If the damage had not yet been done--you can still undo
it!
Hakhel
Note: We urge you to make good use of the Chofetz Chaim’s Heritage
Foundation’s Shemiras HaLashon Shaila Hotline, in which expert Poskim answer
your real-life Shailos relating to Shidduchim, business, neighbor relations,
etc. The phone number is
718-951-3696
between the hours of 9:00 PM to 10:30 PM Eastern Standard Time, and on
Sunday mornings from 10:30 am till 12:00 noon, EST.
----------------------------------------------------------------
CHASUNAH SEASON:
With
Chasuna season upon us, it becomes necessary to review the Halachos of Sheva
Brachos, so that we can be better guided when attending a Sheva Brachos
Seudah, or being asked to be the “Panim Chadoshos”. We present below several
such Halachos, as excerpted from the Sefer Oholei Yeshurun by Rabbi Aharon
Felder. As always, one should consult with his Rav or Posek for a final
P’sak or in the case of any doubt:
1. If
a Chasuna occurs near sh’kia and the meal cannot begin on the same day
(before sunset), then the seven days begin on the following day (i.e. the
day of the actual Chasuna meal).
2. It
is preferable that Sheva Brachos be recited each day. Therefore, a Chassan
and Kallah should not travel to places where Sheva Brachos cannot be
recited.
3.
Sheva Brachos may be recited at a meal in any place--as long as the meal was
prepared specifically for the Chassan and Kallah. Therefore, Sheva Brachos
could not be recited if the Chassan and Kallah enter a restaurant to have a
private meal. Rather, if Sheva Brachos are to be recited in a hotel,
restaurant or other place where people are otherwise served meals, then the
people who will participate should be notified ahead of time that the meal
is in honor of the Chassan and Kallah.
4. Sheva
Brachos would not be recited if a Chassan and Kallah are attending a Bris,
unless special food was added in their honor.
5.
Both Chassan and Kallah must be present both at the meal (even if they
arrived late), and at the Sheva Brachos.
6. Sheva
Brachos is recited only once, even if there are several Chassanim and Kallos
at the same meal.
7.
The Panim Chadashos can not have been present at a previous meal tendered in
honor of the Chassan and Kallah, but may have attended the wedding ceremony
itself.
8. If
the two Kosos are not the same size, the larger Kos should be used for
Bentshing, which is more chashuv. Both cups should be filled before washing
Mayim Achronim.
9. If
one of the Brachos was temporarily skipped by mistake, it should be recited
despite the fact that it will not be in the proper order.
10.
The person Bentshing should have kavana to be motzi others with his Borei
Pri Hagofen, and those intending to drink (such as the Chassan and Kallah)
should also have in mind that they are being yotzei with his bracha. He
should drink at least an ounce of wine--and preferably a revi’is--so that he
can make a bracha achrona on the Kos Shel Bracha.
Hakhel
Note: Whether or not you were honored with one of the Sheva Brachos---don’t
forget to leave without your own personal bracha to the Chassan and Kallah!
=================================
14 Sivan
YOU’RE NOT GETTING OLDER YOU’RE GETTING BETTER!
Rabbi David Ashear’s Emuna daily messages thrive and inspire. After hundreds
of messages already recorded (which can be accessed), Rabbi Ashear continues
to provide wonderful and meaningful essential Emuna lessons on a daily
basis.
To
join and for further information contact:
emunadaily@gmail.com. The
recording is available via telephone as well: Dial
(605) 475-4799,
access code 840886#, and then press # again.
--------------------------------------------------
BETWEEN SHAVUOS AND ROSH HASHANA:
We are
in the period between Shavuos and Rosh Hashana, which is our next Yom Tov,
pending the Bais HaMikdash being rebuilt. Fascinatingly, the Torah, in the
Parashas HaMoadim (in Emor 23:22) presents the following singular
Pasuk as the bridge Pasuk between Shavuos and Rosh Hashana: “U’Vekutzrechem
Es Ketzir Artzechem…LeAni VeLaGer Ta’azov Osam, Ani Hashem Elokeichem--when
you reap the harvest…for the poor and the Ger shall you leave them, I am
Hashem your G-d.” Rashi (ibid.) brings Chazal who explain that the reason
this Pasuk (which seemingly related to charity) is precisely placed here in
the Parashas HaMoadim is to teach that if one gives gifts to the poor
properly, it is considered as if he himself had built the Bais HaMikdash and
brought Karbanos in it--he has in a sense made his own Mo’ed! Let us take
this great lesson from Chazal--and ensure that this period between Shavuos
and Rosh Hashana is marked by proper Tzedaka giving--so that we will in all
events build our own Bais HaMikdash and brought our Karbanos--well in
advance of Rosh Hashana!
--------------------------------------------------
ON
THE YAHRZEIT OF HARAV CHAIM VOLOZHINER:
Today is the Yahrzeit of HaRav Chaim Volozhiner, Z’tl, the awesome founder
of Yeshivas Volozhin, and Mechaber of the classic Sefer Nefesh HaChaim,
among other works. In honor of HaRav Chaim, we present several of his
teachings below:
1. A
person must always know and appreciate that his deeds are not ‘shefalim’--low
and unimportant. Rather, every part of one’s life is consequential and
important in this world and to this world, and has far-reaching impact in
the heavenly spheres as well. A person is not ‘a world onto himself’ only
in an allegorical sense-but in a literal way. His heart, as the source and
place of his thought, is the Kodesh HaKodoshim--the epicenter of his world,
which acts in tandem with all of the other worlds around him. Accordingly,
if one allows anger or desire to enter his being even temporarily--it is as
if he is, c’v, setting a fire, albeit only temporarily, in the center
of his world--in the Holy of Holies. On the other hand, of course,
performance of Mitzvos and Ma’asim Tovim bring unimaginable (because it is
not physical) Kedusha into oneself, which is his world at large--and
actually raises the level of Kedusha of the heavens! Indeed, even the
Malochim benefit from a person’s proper actions through a ‘Tosefes
Kedusha Ahl Kedushasom’-- their Kedusha actually becomes increased as
well. It is especially appropriate for a person to have in mind when
learning Torah or performing a mitzvah that he intends to bring Kedusha into
himself and into all worlds through his actions. This teaching may not
appear to be very light--but it is very real!
2.
Following from the previous point: Some raise themselves up when reciting
Kedusha. The reason for this may be that one is in effect demonstrating
that he is connecting to the upper worlds, and raising their level of
Kedusha (which they themselves cannot do)--by and through his earthly words
and actions of Kedusha!
3.
Through the recitation of Perek Shira, one enables the Malochim and the
Sarim of these creatures to sing their respective Shiros, and these heavenly
beings are thereby enabled to continue influencing the lives and continued
existence of each of the creatures they were created to represent. Hakhel
Note: It is perhaps for this reason that the Torah teaches us that the
animals will fear us--for they may especially recognize that their survival
is dependent on our actions!
4. Chazal
do not teach that everyone has a part “BaOlam” Haba--but rather “LaOlam”
Haba. BaOlam Haba would indicate that there is a set and designated place
which one goes to if he earns it. That is not the case, however. One’s
Olam Haba is ‘Ma’aseh Yedei Adam Atzmo’--the handiwork of the person
himself--who actually constructs his own personalized Olam Haba through the
quantity and quality of his individual and specific Ma’asim Tovim.
5.
Conversely, when one sins he creates a Ruach Hatumah which one does not
sense but remains present with him until the aveira is completed. If one
does not undo what he has done in his lifetime, the Ruchos Hatumah will be
fully sensed upon death, and their envelopment of him will be real
punishment. These Ruchos Hatumah will not exist eternally, however--whereas
the Kedusha created by Ma’asim Tovim will benefit the person forever and
ever.
6.
The word “Baruch” at the outset of a bracha is translated by many as a word
of tribute or praise. The word actually means ‘Tosefes Ve’ribui’--addition
and increase. Through our bracha, we express our awareness and appreciation
that Hashem is the ultimate source of all influence and the absolute cause
of all existence in all worlds. We do not understand His limitless powers or
His infinite strength--but we know enough to recognize that the item or
event upon which we are reciting the bracha emanates only from His utter
graciousness and goodness to us. Through our proper expression and
recognition of this, we can hopefully bring more shefa--more of His
Divine Influence into the world around us.
7.
When Chazal teach that Moshe Rabbeinu (Bamidbar 11:2, as explained in
Brachos 31B), or Eliyahu, or Chana cast words ‘against the heavens’ when
they davened to Hashem for a Yeshua--it does not mean that they complained
or were even perplexed by Hashem’s actions. Rather, it means that they
davened to Hashem not out of concern for their own tza’ar-- but
‘against the heavens’--out of concern for the tza’ar of the Shechina
which was suffering along with them. One must look beyond himself when
davening to the much broader picture of all that he is really davening for.
Moreover, one is mechuyav--obligated to find eitzos as to how
he can fight the ‘Milchemes Mitzvah’ of having Kavannah while
davening. Our Tefillos take the place of Karbanos--the effectiveness of
which were wholly dependent on the Kohen’s thoughts. Through his
thoughts--the Korban could become permanently disqualified as ‘pigul’--or
rise-up gracefully as a ‘Reiach Nichoach’. We must also
remember that each one of our Tefillos constitutes its own stand-alone
Korban--creating its own benefits and tikunim which had previously
not been brought into the world from the time of the institution of Tefillah
--and will never be replicated again in the future. Accordingly, we should
treasure each irreplaceable Tefillah for what it really, truly is--something
that is ‘Omed B’rumo Shel Olam--standing at the height of the
world’--ready and able to bring holiness and light into the world through
the proper recitation of its purified and refined words!
8. As
provided in the past, the following link
http://www.hakhel.info/archivesPublicService/SegulahGedolah.pdf
is one
of his most famous writings in the Sefer Nefesh HaChaim--a Segula
Gedolah VeNifla’ah on the topic of Ain Od Milevado. Try to go
through the day today with a special emphasis on everything happening around
you based only in Ain Od Milevado--it is all Hashem’s Will and no
one else’s; no other consideration, no other force--not an army, not a
dictator, not a pronouncement, not a decree is of any
independent meaning or consequence!
--------------------------------------------------
IMPORTANT HALACHOS OF TEFILLAH:
We provide the following important points relating to Tefillah, as excerpted
from the Mishna Berurah, and the Dirshu commentaries:
1.
When reciting the Posuk “Pose’ach Es Yadecha”, one should have in
mind that Hashem is the ‘Mashgiach Al B’riosav U’Mefarnesam’ (Mishna
Berurah 51; seif katan 15). The Dirshu commentary brings from Rabbeinu
Bachya that one should also recognize the Niflaos HaBorei and His chasadim
when reciting these words.
2. It
is more important to recite Kriyas Shema and Shemone Esrei with Tefillin on
than to daven B’Tzibbur without Tefillin (Mishna Berurah 66; seif katan 40).
3. If
two Chazanim are otherwise equal, than a Kohein comes before a Levi, a Levi
before a Yisrael, and a Talmid Chochom comes before an Am Ha’aretz, even if
the Am HaAretz is a Kohein (Mishna Berurah 53; seif katan 36).
4. A
Ger can recite Elokei Avoseinu because Avrohom Avinu was the ‘Av
Hamon Goyim.’ Fascinatingly, the Mishna Berurah explains that he was called
the Av Hamon Goyim, because he taught the entire world Emunas Hashem
(ibid.; seif katan 50). Hakhel Note: Can we not follow in Avrohom Avinu’s
footsteps?
5.
If there is a Machlokes as to who should be the Sheliach Tzibbur, one
should not Daven even if someone who is not haggun will Daven
instead (Mishna Berurah; 581; seif katan 11). Hakhel Note: !!!
6.
The Igros Moshe (Orach Chaim 2:17) writes that the Siddur one uses to daven
with makes a difference in one’s Tefillos and their acceptability.
Accordingly, he warns against utilizing a Siddur for which there was even a
suspicion that it was printed on Shabbos, even if by non-Jews.
7. We
pronounce the last two words of Yishtabach as ‘Chei HaOlamim’. The
Tosfos Yom Tov (at the end of Mesechta Tamid) writes that the word ‘Chei’
actually means that Hashem not only lives in the world, but He is the
Mechayeh--He instills life--into all worlds!
8.
Finally, we conclude with a thought on Atta Chonein. The Mishna Berurah to
Orach Chaim 115: seif katan 1 writes that this bakasha is the
Ikar HaShe’eilah that a person should ask of Hashem--that Hashem
give him the sechel and da’as yashar to shun evil and choose
good. The Sefer Baruch She’amar adds that the word Haskeil
is intended to denote not only knowledge but success at attaining the
knowledge. We can now better understand, why, in Nusach Ashkenaz,
Haskeil is our final request prior to concluding the Bracha--we need
the success of making our intellect work for us as well!
=================================
13 Sivan
IN
WEDDING SEASON:
HaRav
Gamliel Rabinovitch, Shlita, made the following fascinating observation
relating to incredible nature of Chasunas: A wedding is a time of unique
Ahavas Yisrael, represented by the uniting of both the Chasan and Kallah,
and of two families previously (usually) unrelated and independent.
Moreover, when everyone at the Chasuna joins together in Simcha below,
Hashem and the Malochim with Him join together in the Simcha above.
Finally, at the Chasuna, when the Chasan and Kallah are married, the
Shechina joins together with them. Each partner therefore owes the other
unremitting and unrelenting love and respect because their partner, by
joining together with him/her, has actually brought the Shechina Itself into
his/her life!
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PLEASE WRITE THIS ESSAY:
The
topic for your essay is “From Challenge to Success!--Utilizing the Facts and
Circumstances of Today’s Times to Become a Ben Olam Haba.” We would
very much appreciate your submissions to us!
--------------------------------------------------------
ONE-MAN RACE:
As we
look around us, we will notice that there are those whose Ruchniyus in life
appears to be greater, and others whose Gashmiyus seems more expansive, than
our own. We can well understand that each and every person has his own
Nisyonos and his particular purpose and mission in life. What is more
difficult to fathom, however, is when to accept, and when to reject, the
advice, the guidance and the direction of others. HaRav Chaim Kanievsky,
Shlita, provides the following parable, which he believes to be an ancient
and time-tested one: “Once a father and son were traveling, with the father
riding on a donkey and the son accompanying alongside, walking by foot. Soon
after setting off, a passerby looked up to the father and said: ‘Is this how
you treat your son--have you no mercy on your own progeny?!’ The father
quickly alighted off the donkey and put his son on it instead. Soon after, a
second passerby looked up to the son riding high and shouted: ‘Is this your
Kibbud Av?!’ The son reacted quickly, urging his father to join him for the
ride on the donkey’s back. Traveling a bit further, they encountered a third
pedestrian who looked up at them and shouted: ‘Have you no mercy on this
poor donkey?!’ They promptly both descended from the donkey and walked
alongside it. A short while later, a fourth passerby looked at the scene and
said to his friend--loud enough for all to hear: ‘Look at this--three
donkeys walking next to each other!’ The father and son realized there was
only one other alternative left--they jointly took the donkey and put it on
their shoulders, carrying it for the remainder of the trip!” This is the end
of a person who takes each and every person’s influence as to how he should
lead his life, what he should be accomplishing-and how and what he should be
doing, . One cannot be influenced by all of his surroundings, and all those
that surround him. Does he need this or that because it is indispensable to
the next person, or because ‘there is no other way to live’ according to
that person. Instead, he should look into himself, understanding who he is
and who he should be, take the suggestions and advice of others--and look to
direction from his Rav or Posek to guide his needs, his conclusions and his
actions!
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FINAL POST-SHAVUOS POINTS AND POINTERS:
A. It
is reported that the Gerrer Rebbe provided a remarkable contrast between
Pesach and Succos, on the one hand, and Shavuos on the other. At the
conclusion of Pesach, we immediately begin to eat Chometz again (although,
contrary to popular opinion, the Halacha does not require that pizza be
consumed on Motza’ei Pesach). When Succos ends, we promptly leave the
temporary booths and snuggle-up in our homes for the Winter. When it comes
to Shavuos, however, we do not conclude, end, or terminate anything. Quite
to the contrary, we all know that we are to continue that which we
began on Shavuos, which is to dedicate and rededicate ourselves to Torah
study and a refined Torah lifestyle.
B. One
practical, easy and important post-Shavuos recommendation is to think about
the Ma’amad Har Sinai --in which we unfathomably ‘heard’ the
lightning and ‘saw’ the thunder, the unrelenting Shofar blast, the literal
shaking of the hills and mountains, the fearful and wondrous awe, the
stillness of creation, the fire pillaring from Har Sinai into the heights of
heaven--all so that we would forever realize and appreciate the moment of
Hashem revealing Himself to man in this world--and the incomparable gift and
inestimable privilege we thereby received forever. Every morning--no matter
how tired we are, how many things we have on our head, how much we have to
do in the morning alone, and even if we are terribly late--we must remember
that those few short moments of Birchos HaTorah are the moments that we have
to testify that we realize that we are a precious and irreplaceable part of
the most valuable chain that the world has ever known--conveying Hashem’s
personal and direct message as to the purpose of man and the meaning of
life. We owe it to ourselves to treasure these few moments, in great
appreciation and thanks, as we visualize the event, and dedicate ourselves
to Torah and Mitzvos in the day ahead in a manner befitting the grandeur and
glory--and sheer unparalleled importance--of the most precious of heavenly
possessions that was gifted to us then--and is gifted to us anew every
single day!
C.
Shlomo HaMelech, the wisest of all men, teaches us in the last, ultimate,
chapter of Mishlei, known to us as Aishes Chayil, that the key,
perhaps concomitantly most elusive and elevating, element of Torah study,
the aspect that brings one to the height of service, is “Chayil”,
valor or strength, in Torah learning. [Please recall our point
yesterday--that both Boaz and Rus were described in the Megillah with this
term--Chayil!] We must put our efforts, our strengths, our
wherewithal into Torah study in no less measure than into our business
goals, monetary objectives and anything else in life that is very important
to us. It is no coincidence (as we know, there is never a “coincidence”,
and there never can be one) that the Gematria of Chayil is equal to 48,
symbolizing the need to strive for all 48 Ways. Moreover, the number 48 (Mem
Ches) spells Mo’ach, indicating the necessity of seriously putting
one’s entire mind to attaining Torah knowledge and practice. Chazal teach
that “Torah weakens the strength of a person”. In truth, most activity
weakens a person, whose soul is housed in flesh and blood. If something is
to weaken a person, it is certainly much more preferred that it be Torah
than...
D.
HaRav Matisyahu Salomon, Shlita, [Matisyahu Chaim Ben Ettel, may he have a
Refuah Sheleimah Bekarov] explains why the particularly moving Niggun for
Mussar is different than the tune that we otherwise use when studying. The
Niggun for Mussar is intended to especially penetrate into one’s heart so
that the Yiras Shomayim is deeply implanted there. The Yiras Shomayim
generated then serves to open one’s heart to his Torah studies.
E.
The Yiras Shomayim so necessary for learning by no means detracts from the
Simcha we are to experience over Torah Study--as the privilege of eternity.
As we have recommended in the past, a wonderful way to inspire one’s
learning Torah B’Simcha is to recite or sing the words “Ashreinu
Mah Tov Chelkenu U’Mah Na’im Goraleinu--how fortunate is our portion,
how fortunate is our lot!”--with sincerity and feeling, before beginning to
learn!
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AN APPRECIATION OF CHESED:
Rabbi
Yosef Eisen, Shlita, relates what he believes was the last story he had
heard from HaRav Shmuel Berenbaum, Z’tl: HaRav Berenbaum recalled that when
he was a young boy there was a wagon driver who would take passengers and
products from city to city and in this way earned his living. He would do
Chesed from time to time--taking the destitute who were going in his
direction, when there was room to do so. On one such occasion, as he was
traveling to another city, he took an indigent person and told him to simply
lie down on the shmattas that he was transporting to that city. As he
arrived in the inn at the city outskirts, a businessman saw the poor man
disembark from on top of the shmattas and asked the wagon driver if
the man had paid for his ride. The driver responded “No, I did it as a
Chesed. It was really pretty effortless.” The businessman then asked him
whether he could purchase the Mitzvah from him. The driver laughed it off,
but the businessman insisted that he was serious, and offered him a pretty
sum (perhaps something like 50 rubles) for the Mitzvah. The driver was both
surprised and happy with the offer--and accepted it! When he arrived home
the next day, he told his wife how he had made a tidy sum-’easy money’--by
selling the Mitzvah he had performed in bringing a poor man to the other
city. His wife was outraged--”How can you sell a Mitzvah? Are you crazy?! I
don’t even know how you can remedy this--I demand that you go to the Rav
right now and ask him what to do.” The husband agreed, for, after all, he
knew that the Rav was a ‘sensible person’, and his wife would be assuaged.
He assuredly related the entire story to the Rav. At the conclusion of the
story, the Rav stood up and told him: “Your act was a heinous one! You
were mezalzel in the Mitzvah of Chesed. You must pay ten times
the amount you received to Tzedaka as a penalty for your horrible deed!”
Hakhel
Note: We sometimes forget the greatness and inestimable spiritual benefits
that we bring onto our guf and neshama by our daily acts of
Chesed--acts which may not even cost us much time or money. We should,
nevertheless, appreciate them for what they are--Olam Chesed Yibaneh--literally
what the world is built on today and every day! Just as one makes it a point
to properly daven and study Torah daily, he must likewise make it a point to
properly cherish and complete the third leg of our table--Gemilas Chassodim
on an unrelenting, constant and consistent daily basis. There is no
‘standardized’ Chesed--everyone has the responsibility and the privilege to
personalize his daily meaningful acts to his situation and the circumstances
of those with whom he shares his life! Let us not be mezalzel--but be
mechabev these great opportunities of life!
=================================
12 Sivan
WILL YOU BRING A KARBON TODAY?
If the
Bais HaMikdash is rebuilt, then one certainly would hope to! We add,
however, that there is still something we can attempt today--even without a
Bais HaMikdash standing. The Rema (Shulchan Aruch, Orach Chaim 167:5)
writes as follows: “It is a Mitzvah to bring salt to the table before one
makes Hamotzi, because the table is like a Mizbe’ach and eating is like
consuming a Karbon--and the Torah teaches that we should put salt on all
of our Karbanos.” The Mishna Berurah (ibid., seif katan 31) explains that
the reason ‘eating is like consuming a Karbon’ is because a person eats to
strengthen himself in order to be healthy and strong to serve Hashem. We
can well understand, then, why many have the custom of reciting the words:
“Hineni Rotzeh Le’echol V’Lishtos Kedei She’eheyeh Bari VeChazak
LeAvodas Hashem Yisborach--I am about to eat and drink in order to be
healthy and strong for the service of Hashem Yisborach.”(See also Shulchan
Aruch, Orach Chaim 231, Mishna Berurah, seif katan 5 in which this exact
nusach is brought) Hakhel Note: Remember--Achilah KeKarbon--today
and every day!
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SEVERAL POST-SHAVUOS POINTS AND POINTERS:
A. The Bracha of Ahavas Olam is especially significant in that it movingly
begins by describing Hashem’s love for us in giving us the Torah and the
Mitzvos. It continues by us, in turn, expressing our dedication to Torah as
we exclaim: “Ki Heim Chayeinu V’Orech Yameinu U’Vahem Ne’hegeh Yomam
Valaylah--for they [Torah and Mitzvos] are our life and length of our
days….” Because of the significance of this Bracha, HaRav Matisyahu
Salomon, Shlita, gives a phrase-by-phrase explanation of it in his Sefer
Matnas Chelko. One important post-Shavuos Kabbalah (bli neder)
would be to recite Ahavas Olam with feeling--no matter how tired or
rushed one may be. A Hiddur Mitzvah would certainly be to convince
the Ma’ariv Minyan at which he davens at to do likewise--rather than rush
through this beautiful bracha to get to Shema. How many times a day do we
have the opportunity to formally declare together with other members of
K’lal Yisrael “Ki Heim Chayeinu”?!
B. At a Hakhel Shiur, Rabbi Jonathan Rietti, Shlita, beautifully explained
what he believed to be Rebbi Akiva’s greatest legacy to us: Looking back,
what was it that turned around Rebbi Akiva’s life from being an am
ha’aretz who ‘wanted to bite Talmidei Chachomim’ to a Talmid Chochom of
such massive and world-changing proportions. Rabbi Rietti teaches that
when Rebbi Akiva saw the water dripping on the rock, and the cavity that had
been dug by the drips, he came to the great realization that every
drop--every single drop--made a perhaps unnoticeable--but real difference.
No drop was insignificant. Although one could not tell what any particular
drop had accomplished, nor the difference between one drop and another--it
was clear that without every single drop, the large hole in that mighty rock
would not have been carved out. As a result of what he saw and understood,
Chazal teach: “MiYad Chazar Lilmod Torah--he immediately decided to
leave his status as an am ha’aretz and go to study Torah.” From the
powerful sight and through his powerful vision, Rebbi Akiva understood for
himself and taught the world forever after that every effort makes a
difference--and that $1 million is not a gross number--but one million times
one. While a person in a real depression would say that nothing he ever
does makes a difference, that nothing he ever does counts--Rebbi Akiva
understood that to be the opposite of the real truth--for it all counts.
One should never, ever give up--for there is no such thing as a wasted
smile, a wasted good word, or a wasted effort. As we take leave of the
Sefira period and will soon even conclude the Shivas Yemei Tashlumin
after Shavuos--let us remember this great teaching of Rebbi Akiva--and drive
ourselves forward with every additional Pasuk, every additional Mishna,
every additional Dvar Torah, so that we can reach the depths of the
wonderful and powerful natural spring within us--drop by drop by drop!
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MEGILAS RUS--PRACTICAL POINTS AND POINTERS:
How can one not be overawed by the tremendous lessons contained in the short
Megilah known as Megilas Rus? In only 85 Pesukim, one can glean so many
practical and vibrant lessons. We provide below 15 short thoughts. We
encourage our readers to make their own list of teachings and share them
with us, for there are oh, so many! We note that we read Rus in
public on Shavuos after having read Shir HaShirim on Pesach. Perhaps
if we can take and apply that which we have learned--we will prevent the
need for the next Megilah reading which would have otherwise been
Eicha on Tisha B’Av.
1. Why
does the Moshiach need to come from two unions which are so similar to Yibum:
Yehuda and Tamar beget Peretz and Boaz and Rus beget Oved? HaRav Mattisyahu
Salomon, Shlita, brings from the Chasid Ya’avitz that the Geulah will
come from simple Chesed performed to family members. When Hashem sees Chesed
performed because of one’s feelings of closeness and not necessarily based
on another’s merits, Hashem too will provide His Chesed to us not based upon
our zechusim--but based upon His feeling of closeness to us. The act
of Yibum is the epitome of this kind of familial Chesed---when one knows
that the progeny born will be attributed to the deceased, and is accordingly
a selfless act of the one performing the Yibum on behalf of a family member.
2.
Chazal teach that the name Rus was appropriate, for her descendant would be
Dovid HaMelech who would provide so many Shiros V’Sishbachos to
Hashem. We see two things. Firstly that one’s purpose in life, which is
symbolized by his name can be fulfilled generations later, and secondly that
the great accomplishment of Dovid HaMelech was his Shiros V’Sishbachos
to Hashem.
3.
What a difficult beginning Rus had--her husband passing away; leaving her
native land penniless; accompanying an elderly woman who was also penniless
and bereft of her family; starting off in a new land taking charity. Yet,
there was never any inkling of despair at any point--only courage and
determination. All beginnings are difficult. It is the end that counts.
4.
Chesed pervades Megilas Rus. All of the Chesed that Rus performed to Na’ami
and the Chesed that Na’ami performed towards Rus--directing her to the right
husband and ultimately to Moshiach. Then there is the Chesed that Boaz
performed to Rus in the course of her gleanings from his field, and
directing his workers as to how to deal with her. There is also the Chesed
of Rus to Boaz--as Boaz himself states ( 3:10 ): “Heitavt Chasdeich
Ha’acharon Min HaRishon Levilti Leches Acharei HaBachurim--in not
looking for a younger husband, but in taking him”. In contrast, there is the
apparent lack of Chesed shown by Elimelech in leaving the land when the
people seem to need him. All of this is codified in Megilas Rus. Perhaps
this is to teach us that Chesed is not a social requirement, a social skill
or a social ambiance to the Torah Jew, but is very much part of the Torah
itself. As we recite in Eishes Chayil--it is Toras Chesed Ahl Leshona.
5. The
Megilah spends time to teach us that Bo’az greeted his workers with the
words (2:4): “Hashem Imachem”, and that his workers responded: “Yevarechecha
Hashem”. We must take the time to bless others. It is not only a Chesed,
but also has practical effects in bringing the bracha. Note that both Bo’az
and the workers used the name Hashem in their bracha. The Rashbam in last
week’s Parasha (on Birkas Kohanim) explains that one should bless another
saying: “Hashem should bless you”--recognizing the Source of
blessing--within the bracha itself.
6.
While the name Rus indicated much about her, Orpah, who decided not to
accompany Na’ami seems to have her name based in the name Oref--which means
back of the neck. She turned her back on Na’ami. The consequences of what
she did were disastrous--not only for herself, but for her descendant,
Galyas. Before turning your back on anyone, for any reason--think twice or
three times!
7. We
know that Na’ami and Rus returned because the famine stopped, and the crops
returned to Eretz Yisrael. What caused this to occur? The Targum to Rus
emphasizes several times that it was the Tefillos of Bo’az. We see the
incredible power of one person’s Tefillos. One person can leave a nation in
a time of crisis, and one person can save the nation at the very same time.
8. The
Megilah (3:8) records: “Vayehi Bachatzi HaLailah”--Bo’az realized
Rus’s presence at midnight. This is identical to the Torah’s description of
Makas Bechoros, which was also Vayehi Bachatzi HaLailah. Geulah
begins to burgeon at the epitome of night. Let us be especially aware of
this in our times--and conduct ourselves accordingly!
9.
Upon Rus taking leave of Bo’az, he gives her food for Na’ami--explaining
(3:17): “Ahl Tavo’i Reikam Ehl Chamoseich”. Although this was a
tremendous moment--Bo’az was about to be involved in the geulah of his
uncle, Elimelech’s Nachalah and the Yibum-like marriage of Rus--he did not
forget about the needs of others.
10. We
learn that Tov or Ploni Almoni told Bo’az that he could not marry Rus (4:6):
“Pen Ashchis Es Nachalasi--lest I destroy my inheritance”. The Targum
explains that he was worried that taking on a second wife would cause
marital strife with his first wife. Rashi explains that he was unsure
whether one could marry an Amonis. Either way, he lost one of the
opportunities not only of a lifetime, but of the world’s entire existence.
When making important decisions, one cannot rely on his own thinking and
rationales--but must consult Da’as Torah. It is life-changing--and
life-giving!
11.
The Pasuk (4:13) records: “Vayitein Hashem Lah Heirayon--and
Hashem gave her [Rus] conception”. In the Sefer Let There Be Rain,
the story is brought of a young man who had a baby girl and went to tell
HaRav Shach, Z’tl. HaRav Shach asked him if he had made a Kiddush and he
responded that he had not yet thought about it. HaRav Shach told him that if
a person had to wait eight years before having a child--he surely would have
thought about it. All the more so should a person who did not have to wait,
think about a Kiddush--giving appropriate prompt thanks and recognition to
Hashem!
12. We
are familiar with the naming of the baby with the words (4:14): “Veyikarei
Shemo (or Shemah) B’Yisrael”. This does not simply mean that his or her
name will be ‘called’--but is a bracha that the baby become great--as the
Targum (ibid.) puts it--may his name become great-may he be known as one of
the Tzaddikei Yisrael. Let us keep this in mind when responding
Amen at a bris--or to the Mishabeirach upon the naming of a baby
girl.
13.
The baby born to Rus was named Oved (4:17). This would appear to be a
surprise--after all was he not to be named after Rus’s first husband-Machalon?
The Targum (4:21) explains that the word Oved means that he served Hashem
with a full heart. For one to be called after the name of the deceased is
not ultimately what is significant--it is to fulfill one’s purpose in life,
which is to be an Oved.
14.
The Megilah refers to Bo’az as a “Gibor Chayil” (2:1) and to Rus as
an “Eishes Chayil” (3:11). The common denominator is, of course,
Chayil--that they served Hashem with all of their strength and all of their
capabilities. The effect of doing so not only turns them into great people--
but brings greatness to future generations and to all of K’lal Yisrael.
15.
Na’ami provides us with a tremendous example of the Koach HaTeshuvah.
From the lowest depths of an impoverished and embittered widow in a foreign
land--she is brought to the heights of “Yulad Ben L’Na’ami”. The
progenitor of Moshiach is named after her! Hakhel Note: Let us each have a
Hirhur Teshuvah--and act upon it!
=================================
11 Sivan
REMINDER!
Let us
not forget to redeem any Yizkor pledges that were made, before thoughts of
summer (and summer spending) come upon us. We especially note that in Pirkei
Avos (6:9), Rebbi Yosi Ben Kisma reminded us all--Li HaKesef VeLi Hazahav--the
silver and gold is Hashem’s…. By giving Tzedaka when we are supposed to--we
are truly fulfilling our agency. For those who Boruch Hashem did not need to
recite Yizkor--they may give Tzedaka for that alone! For an easy
fulfillment, visit
www.yadeliezer.org. In the comment
section, if you so choose, you can write: For Amalei Torah--for those
who toil in Torah!
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SHIVAS YEMAI TASHLUMIN!
We
continue today enveloped in the Shivas Yemai Tashlumin--the Seven Days
immediately succeeding Shavuos during which Korbonos which were not offered
on Shavuos could still be brought before Hashem. We must not lose sight of
the fact that this period is especially charged now, as well. Just because
the Bais HaMikdash is not here, does not mean that the extra-special level
of holiness imbued within these Days is not tangible and real. If someone
is in the hospital, it does not mean that the world does not continue to
exist around him--his sense of reality is only temporarily distorted. So
too with us, while our immediate situation in Galus may not be normal, the
sanctity of the Days we are in--in the true world around us--must be
especially appreciated. To mark these days, many communities do not recite
Tachanun. Whether or not one is a member of these communities (and perhaps
especially if one is), one should elevate these days by choosing one item in
Torah or Avoda and making it your week’s special project.
---------------------------------------------
DID YOU KNOW I STOPPED SMOKING?
Most of us are familiar with what HaRav Dessler, Z’tl, did when he learned
that smoking was dangerous to one’s health. He immediately stopped
completely, although he had previously been a heavy smoker. In order to
assure that he would remain ‘smoke-free’, whenever he had an urge for a
cigarette, he would approach someone and tell him: “Do you know that I have
stopped smoking?” Saving himself the embarrassment in then lighting up a
cigarette would overcome his urge to do so. Here is our post-Shavuos
application of this lesson. Many of us felt inspired over Shavuos to
improve or heighten our Torah studies or Torah observance in some way. How
can we help ourselves along after the initial inspiration and intention to
improve? One way may be to tell others--not out of haughtiness--but simply
to help yourself stay committed bli neder to: [learn one Mishna a day
until Rosh Hashana] [review the previous day’s daf once before learning the
new daf] [be Ma’avir Sidra no later than Shabbos morning and
preferably on or by Friday] [fill in here what you were inspired to do or
what is appropriate for you]. In this way, not only will you have activated
yourself by verbalizing a commitment to others--but you will also inspire
them as well! Hakhel Note--remember the Mishnayos Bikkurim
suggestion!
------------------------------------
OBSERVATION!
In
last week’s Parasha we find Mitzvah 364, the Mitzvah of Vidui--verbally
confessing to Hashem that one has sinned. The Chidushei Harim points out
that the Mitzvah of Vidui is found in the Parasha in the course of
discussing a stolen item (Vehisvadu Es Chatasam--Bamidbar 5:7)
because whatever the sin might be--when one sins he is stealing--stealing
Hashem’s aspirations of him, and stealing from his own potential! The
Sefer HaChinuch writes that Vidui is a separate requirement in the
Teshuvah process because through orally admitting his sin, one demonstrates
that he believes that Hashem knows all of his thoughts and actions and one
cannot hide from Hashem, or even pretend that Hashem does not see him.
Additionally, when one verbally expresses his sin and his remorse, it will
aid him to not return to his previous misdeeds. We are now less than four
months…to Yom Kippur! If we know of a sin that we have committed, why wait
until then, when we can purify ourselves today. Most certainly, whenever we
realize we have sinned (whether it be Bein Adam LaMakom or Bein
Adam LeChaveiro)--the order of the day…and the order of the hour should
be the immediate Vidui!
------------------------------------------------------
AMOR LAHEM:
The Midrash Tanchuma (Bamidbar 6:23) explains that the word “Amor” in the
Parasha of Birchas Kohanim is written with a Vav, when it could be written
and pronounced without the Vav as well. The reason? It is to teach us that
whenever we give a bracha to another person it should be maleh--a
full and complete bracha. Let us take the lesson!
------------------------------------------------------
B’KOL!
At the
end of the first Perek of Mesechta Avos studied last week,
the classic Mishnayos commentary Tiferes Yisrael provides general
Kelalim for Hatzlacha in Torah study. One of the very important points he
makes is that Kol--studying aloud causes foreign, side-tracking
thoughts to disperse--focusing oneself entirely on the Torah before him.
Moreover, adds the Tiferes Yisrael, learning aloud makes a
special Roshem B’Nefesh--which causes one to better remember his
learning as well!
Additional Note:
The
Mincha Chadasha learns that because the Mishna (Avos 1:2) teaches that
the world stands on three pillars--Torah, Avodah and Gemilas Chasodim--one
should therefore try to accomplish all three as soon as possible every
morning to do his/her part in keeping the world going! One’s ‘Avodah’ can
be accomplished by his/her Avodah of the heart--i.e., davening, the pillar
of ‘Torah’ is accomplished by especially learning even if only for a few
moments before or after davening--and the pillar of Chesed can be performed
by making sure to perform some act of Chesed (for an individual or if you
are in Shul for the Tzibbur) before you leave your ‘davening time’ or
otherwise start your day. Avos teaches us at its very outset that each and
every person should keep the world going --and we can all easily do our part
as we start the day ahead of us!
---------------------------------------------------
SEVERAL POST-SHAVUOS POINTS AND POINTERS:
A. Something to keep in mind: The Bartenura (Rus 3:13) writes that in
every generation there is a person born from the zera of Yehuda who
is ra’ui--perfectly fit--to be the Moshiach for K’lal Yisrael!
Hakhel Note: The new outstanding Sefer on Tefillah VaTispallel Chana
brings an essential thought from the Toldos Yaakov Yosef, a student of the
Ba’al Shem Tov: The Ba’al Shem Tov related to The Toldos that the reason for
Moshiach’s delay was revealed to him Min HaShomayim--and it is that
K’lal Yisrael does not have sufficient Kavannah in Ahava Rabba when pleading
to Hashem to bestow Torah knowledge upon us (V’Sein BiLibeinu Binah
Lehavin U’Likhaskil Lishmo’ah Lilmod U’Lelameid…). Additional Note: This
would appear to be relatively easy for us to do--bli neder let us take it up
as a commitment!
B. In
his Sefer Matnas Chelko, HaRav Matisyahu Salomon, Shlita, points out
that there are certain Mitzvos which appear to be absolutely
counter-intuitive. For instance, “Lo Sikom VeLo Sitor--do not take
vengeance and do not harbor a grudge.” Why not--this person did something
so dastardly to me, it is natural and normal for me to dislike him?!
Similarly, “Es Kaspecha Lo Sitein B’Neshech--do not take ribis”.
Why not, it is a simple and reasonable business technique--I rent
cars, I rent boats, I rent houses…I rent money?! HaRav Matisyahu explains
that this is why the other nations of the world who were offered the Torah
rejected it--when they heard that there were Mitzvos which went against
their nature, they simply stated it could not be accepted. We, Bnei Yisrael,
on the other hand, exclaimed: “Na’aseh V’Nishmah”--putting the word
‘we will do’ ahead of the word ‘we will hear’. With this, we
expressed our understanding that Hashem Who was giving us the Torah would
also give us the strength to fulfill its words. We did not act hastily
at all--as the other nations of the world claimed we did. Rather, we acted
with the understanding that through our acceptance of the Torah, Hashem
would give us the fortitude and ability to overcome our frail human
instincts and humanity and abide by the Torah’s divine and eternal teachings
and guidelines. The strength for us not to hate, not to take revenge, not
to take interest…would come from none other than Hashem Himself--imbued
directly to us and instilled directly within us. The Torah is the
Gezeiras HaMelech--and Hashem Himself imparts us with the ability to
adhere to and fulfill the very words that the Malochim fought for to remain
in the Heavens--and that Moshe Rabbeinu struggled to be brought down to
us--to elevate us back up to the Heavens!
C.
Rabbi Yosef Eisen, Shlita, points out that at the
end of Shemone Esrei we recite: “Pisach Libi BeSorasecha--open my
heart to Torah”. What do we mean by this phrase? Everyone’s heart ‘opens’
from time-to-time by different events in life, or perhaps by a piece of
music that he has heard or work of art that he has seen. We ask Hashem that
our heart--which represents the core of our existence--be opened ‘for
Torah’. Indeed, we make this request three times a day--at the end of each
Shemone Esrei--because we do not want to lose sight of the importance of our
heart opening for this most premiere reason. We need Hashem’s help here to
make sure that we do not become distracted by the wiles of the Yetzer Hara
as he waves Olam Hazeh in our path to eternity. Each time we open our heart
to Torah--we open it forever and ever!
D. Torah is compared to both gold (Hanechemadim Mipaz) and to pearls
(Yikara Hi MiPeninim). The Sefer Otzros HaTorah explains the
need for both comparisons. Gold is valuable even in incomplete form, such as
in gold dust. Pearls are, however, valuable only as finished products. When
one studies Torah, whether or not he completes a topic or fully understands
it--he nevertheless experiences its preciousness as one appreciates gold
even when in particle form. When one does complete a sugyah, a mesechta, or
even a thought in Torah, he experiences the unique and special beauty of the
finished pearl. When one does so many times--he can rejoice in the many
‘pearl necklaces’ that he has created!
=================================
8 Sivan
BIKKURIM!
With
the arrival of Shavuos, Bikkurim can now be brought in the Bais HaMikdash!
Accordingly, it is a particularly propitious time for the daily study of
Mishnayos Mesechta Bikkurim. Mesechta Bikkurim is a short Mesechta,
actually the last Mesechta in Seder Zeroim--and one can demonstrate his real
will and desire to bring Bikkurim today (U’neshalma Parim Sefaseinu
as well) by learning the Mesechta. Moreover, since one has until Sukkos
(or, the latest, Chanukah) to bring the Bikkurim--and we certainly hope the
Bais HaMikdash will be here by then we will each know much more about what
we have to do and how we have to do it--and it is always better to be
learned than (unnecessarily) unlearned! If you learn just two (2) Mishnayos
a day of Bikkurim--you can still make a Siyum this month! Let’s do it--Zerizin
Makdimin!
--------------------------------------------
DETERMINATION!
HaRav
Tuvia Goldstein, Z’tl, teaches that there was one trait that brought about
the Malchus Beis Dovid--which will lead us to Moshiach. That trait is
revealed in the Pasuk that we read in Rus over Shavuos: “Vateireh Ki
Misametzes…she was determined to go” (Rus 1:18). When Na’ami
realized how determined Rus was to follow her, she let her come along…and
Dovid HaMelech was born just a few generations later. On the other hand,
Orpah was not as determined, and turned back, with her progeny to be Golias
instead. A great lesson we are to take with us from Shavuos, then, is
dedication, drive and determination in Torah and Mitzvos….For if it will
bring about the Moshiach--it will certainly help each and every one of us in
our daily lives! (Heard from Rabbi Yosef Eisen, Shlita)
--------------------------------------------
A REFINED UNDERTAKING!
Sometimes when removing one Sefer another Sefer which is adjacent to or on
top of it gently drops because it is no longer being held or supported in
the same way. Perhaps one can hold on to the second Sefer to ensure that it
is properly placed or moved into its new position--rather than letting it
fall or be moved on its own....
--------------------------------------------
ISRU CHAG:
Isru Chag means that we are still tied to the Chag--that we simply don’t
want to let go. In fact, when it comes to Shavuos, we are blessed with
Shivas Yemei Tashlumin--seven days after the Chag in which to
bring the Karbanos that could not be brought on the Chag. There are
obviously very many great lessons here. To name but a few--(1) Shavuos is
only one day and all of the effort to be Oleh Regel for a man and his
family was worth it to come for one day if one could accomplish his
tasks--but if he couldn’t or didn’t--Hashem understands and gives him the
opportunity to make it up; (2) When it comes to the primacy of Torah in our
lives, we need only one day to learn, appreciate and understand it--but we
need the next seven days to solidify and bolster that knowledge--and bring
it to ongoing reality; and (3) If one did, in fact, accomplish his tasks in
the Bais HaMikdash on the day of Shavuos itself, he really only had to stay
in Yerushalayim overnight and then could go home--and any remaining stay for
the next several days or week was “voluntary” or “optional.” A great secret
of success in Torah study is learning not because you have to--but because
you want to. You want to accomplish; you want to know; you want to bask in
Hashem’s wisdom; you want to do what Hashem says is the right thing to do.
It is not only Shavuos night--but the week after Shavuos that is an
important element in demonstrating the new and renewed verve and vitality
that you have for Torah study. You have just received your annual recharge
at the power station--but must realize that every time you engage in Torah
study--you are, in fact and in deed, re-charging your very life!
Additional Note: The Chidushei HaRim explains that the reason Shavuos is
called Z’man “Matan” Toraseinu, and not Z’man “Kabbalas” Toraseinu--the
day that the Torah was “gifted” to us, and not the day that we “received”
the Torah--is because this indicates that the gift began on that date--and
the actual receipt of the gift continues to take place daily--day after day,
every time we learn another perek, another daf, another pasuk, another word
of Torah--the Streaming Heavenly Flow of Torah continues.
--------------------------------------------
WE
PROVIDE THE FOLLOWING POST-SHAVUOS NOTES TO OUR READERS:
1. We
had mentioned that the term “Simcha” is used two times by the Torah relating
to Shavuos, and suggested an explanation. A reader noted a related
explanation. He writes that Rav Pam Z’tl would always emphasize that Limud
HaTorah was always to be B’Simcha, with appreciation and joy for the
opportunity. Accordingly, one “Simcha” in the Torah could refer to the joy
of Torah study on Shavuos itself, and the other “Simcha” to the joy one
should feel and experience when studying Torah daily.
2. We
had discussed the concept of Shavuos being only one day, to emphasize the
importance of even one day of Torah study. A mashal provided by HaRav
Yaakov Neiman, Z’tl further enlightens us in this area. Before navigation
systems (and even street lights) were invented, a Jew traveled at night
along a dark highway, hoping to reach his important destination peacefully.
He came upon a fork in the road, and a sign in front of it. However,
because it was the middle of the night and rain clouds blocked the light of
the moon, he could not even read the sign. Suddenly, a bolt of lightning
shot forth and illuminated the sign for a very brief moment. Success!! He
now knew where he was going. The road to the right was his path. He needed
no further instruction. Shavuos provides us with that incredible
illumination. All we need to do now is keep ourselves on the road. Hashem
has done what He had to do--it’s now up to us.
3.
Chazal (Shabbos 88B) teach that the Malochim protested Hashem’s gift of the
Torah to mankind, for the Torah was so divine, it belonged only in Heaven.
Moshe Rabbeinu was able to best them by showing that the Torah’s Mitzvos and
prohibitions were (at least on a simple level) directed to human beings--do
not steal, do not kill, do not speak Lashon Hara, etc…. The Malochim knew
this, but they still believed that there was no place for the holy among the
profane. So how was Moshe Rabbeinu able to win his debate? HaRav Neiman,
Z’tl, explains that Moshe Rabbeinu was able to convince them that while the
Torah remaining in Heaven would make Heavenly life more beautiful, the Torah
on Earth was much more than that--for it was as essential to life on this
planet as the very air we breathe.
In
fact, the Gemara (Pesachim 112A) relates that Rebbi Shimon Bar Yochai
visited Rebbi Akiva in jail and asked Rebbi Akiva to teach him Torah. Rebbi
Akiva refused to do so flagrantly in the presence of the Roman authorities,
fearing for Rebbi Shimon’s well-being (Rebbi Akiva was already incarcerated
for the very teaching of Torah). Rebbi Shimon Bar Yochai, unbelievable as
it may sound, threatened his Rebbi with trumped-up charges against him to
the government (apparently even worse charges than he had been jailed
for)--unless he would teach him Torah! What was this all about? After all,
Rebbi Akiva was only trying to protect Rebbi Shimon Bar Yochai from the
authorities! And how could Rebbe Shimon threaten his Rebbi in this gross
way?! The answer seems to be that Rebbi Shimon Bar Yochai was complaining
to Rebbi Akiva that, without Torah to breathe, he faced such lowliness, such
decadence, such a meaningless life, that he could actually become the lowest
of lows-a moser--an informer--against his very own Rebbi!
Moshe
Rabbeinu gave the Malochim an understanding of how the Earth--whose creation
was also Hashem’s will--simply could not function without the life breath of
Torah. As we study Torah daily, we should really take a moment before,
and/or during and/or after our study to recall Moshe Rabbeinu’s debate with
the Malochim--and realize that we have Torah’s precious words because it is
our air, our joy, and because it put us on the road to our glorious
destination.
--------------------------------------------
TORAH AND TEFILLLAH:
HaRav
Matisyahu Salomon (Matisyahu Chaim Ben Ettel L’Refuah Sheleimah), Shlita,
points out that the ma’alah of Tefillah is not listed by Chazal as
one of the 48 ways to acquire Torah (Avos 6:6). He explains that this is
because Tefillah is so vital to acquire Torah, that it is needed for,
and is a part and parcel of, each and every one of the 48 ways. In fact,
the Mishna in Brachos (28b) provides that we are to recite a Tefillah every
morning prior to study and a Tefillah in the evening after the conclusion of
our studies. This is brought L’Halacha in Shulchan Aruch, Orach Chaim
(110:8). One can likewise daven before any study session that his learning
be as sweet and successful as possible. In contrast, one can (and should)
daven if he is having difficulty in studying, listening or understanding.
Indeed, it is said in the name of the Rav Chaim Sanzer that the reason the
Ketzos HaChoshen became such a highly accepted Sefer in the Torah
world, was because prior to learning, its author would go into a special
room and cleanse himself with tears and Tefillah. Torah is not a field of
academics; as Chazal (Megillah 6B) teach: Even after all the effort is put
in, we require “Siyata D’Shmaya”--actual Heavenly assistance to
retain our learning. This is why a proper attitude--and heartfelt Tefillah--is
so important in attaining what Shlomo HaMelech (the wisest of all men)
called our most precious treasure (see Mishlei 3:15).
--------------------------------------------
BIRKOS HATORAH INSPIRATION:
The Ramban (Devorim 4:9) writes that the Torah provides such great detail as
to Ma’amad Har Sinai (please review the vivid Pesukim referred to in Erev
Yom Tov’s bulletin) in order to impress upon us the absolute need to
constantly visualize and envisage this unparalleled event in our minds--and
permanently plant it in our hearts.
Indeed, just as we believe in the “Splitting of the Sea” in all of its
detail, so, too, must we realize that, among all the other miracles that
took place at the time the Torah was given, the mountains actually shook (“Heharim
Rakdu K’Ailyim”, Tehillim 114:4), Har Sinai itself was literally burning
with fire up to the heart of the heaven, and Hashem Himself spoke to us
(which is otherwise unimaginable) from the midst of the fire. It is so
important for us to remember the Ma’amad that the Torah very unusually
writes, “Rak Hishamer L’Cha U’Shimor Nafshecha Meod (Devorim
4:9)--only beware for yourself and greatly beware for your soul” lest you
forget the things that your eyes have beheld and lest you remove them from
your heart all the days of your life….
The Ramban writes that our recollection of the Revelation at Sinai as
described in this Pasuk actually constitutes the fulfillment of a Mitzvas
Asei (in remembering the Event) and a Mitzvas Lo Sa’asei (in not forgetting
it).
How can we properly fulfill the Torah’s teaching here? HaRav Matisyahu
Salomon, Shlita, brings the words of the Tur and the Bach (Orach Chaim 47)
to guide us. The Tur writes that there are, unusually, two Brachos on the
Mitzvah of Talmud Torah that we recite every morning. This is because the
first Bracha refers to the Mitzvah of learning Torah, while the second
Bracha reflects upon the Ma’amad Har Sinai itself. The Bach in explaining
the Tur writes that the second Bracha is, in fact, not a Bracha on the
Mitzvah of learning Torah, but a Brocha of praise and thanks to Hashem for
giving us His special treasure in such a phenomenal fashion--no other nation
ever claimed or could claim such a revelation from Hashem Himself, with the
explicit details of the Event passed on from generation to generation.
Every day, then, when reciting “Asher Bochar Banu” in the morning, we
should awaken ourselves from our slumber and put our heart and feeling into
visualizing and appreciating the stature, the legacy, and the enormity of
the relationship of Hashem, the Torah and Bnei Yisrael, as we re-experience
Sinai!
--------------------------------------------
WE
CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
We
begin a discussion on practical situations which could involve the Melacha,
of Lisha, or combining substances to form a new mass:
A. One
may mix large pieces of potato with mayonnaise to make potato salad on
Shabbos, as this is not considered to be a new combined mass--because the
potatoes were and remain ‘Chatichos Gedolos’, separate and
identifiable, and accordingly there is no new combination of any foods.
B. One
cannot mix peanut butter and jelly together into a peanut butter and jelly
mass. One may, however, spread peanut butter on piece of bread, spread
jelly on top of that, and then put another piece of bread on top to make a
sandwich, as one is not mixing the two items together but is simply putting
one item on top of the other.
C. Any
item which melts or dissolves into the other is not considered a new
combination. Thus, sugar dissolving in a liquid or a pill dissolving in
water does not create a Lisha issue.
D. If
combining the two items together simply results in a complete liquid, then
it is considered to be a davar hanozel--a liquid substance, which is
not a solid mass at all. Accordingly, one can mix two drinks together.
E.
When one takes a drink while food is still in his mouth, the combination of
the solid and liquid within the mouth is considered to be derech achilah--in
the course of eating, and not a Lisha issue. Note: There was a gum
produced several years ago in which the object of the gum was to produce a
type of Lisha in the mouth through its combination with one’s saliva. The
gum, which was especially produced in this way for this reason, did raise a
Lisha MiD’oraysah issue according to some Poskim.
F.
Although Borer and perhaps Tochen are permitted close to the
Seudah, the Shemiras Shabbos K’Hilchasa (8:2) rules that there is no
such Heter relating to Lisha. Thus, it would be prohibited to mix
honey and cheese together, even if one intends to serve the mixture
immediately. (ibid., 8:16)
G. It
is permitted to mix cinnamon together with rice to make the food
tastier--for this is not a new combination but just a better tasting rice
dish. This is considered to just be only a tikun ochel--an
improvement to the original food. (ibid., 8:25)
H. If
one had previously cooked potatoes and mashed them (mashed potatoes), one
can pour gravy on them and mix the gravy with the potatoes--as this will
have the effect of softening the mixture rather than turning it into a new
mass, provided that one does so le’at, le’at--in small quantities at
a time, so as to clearly distinguish it from an act of Lisha [one
should consult with his Rav or Posek as to what a small quantity would be
considered in this context]. (ibid, 8:24)
--------------------------------------------
WE
PROVIDE THE FOLLOWING POINTS AND POINTERS ON THIS WEEK’S PARASHA, PARASHAS
NASO:
A.
Rebbi Tzadok HaKohen, Z’tl, asks a simple but perplexing question. Why is
it that in the Torah She’Bichsav, in the written Torah, the Parasha of Sotah
is placed before the Parasha of Nazir, but that in the Torah She’b’al Peh,
Mesechta Nazir precedes Mesechta Sotah--why the juxtaposition? He
beautifully answers that the written Torah teaches us that we must realize
that the events that we witness or experience have occurred in front of (or
to) us because of Hashgacha Pratis--with Hashem especially placing
them there for us to learn from--because we simply need the lesson. If
someone sees the sad and difficult Sotah procedure--it will leave a real
impact upon him, and he will learn to better quash and regulate his own
desires going forward. The Torah She’b’al Peh, however, which places
the Nazir ahead of the Sotah teaches us that while indeed we must learn from
the events around us--it is truly better to be in control before the event
even happens--be a Nazir, so that you don’t have to get to the step in which
Hashem must show you the Sotah to learn from. In fact, this is what Chazal
often look to accomplish with their Gezairos and Takanos--avoiding the
temptation and keeping that extra step away from the Yetzer Hara’s
stretching grasp. Of course, it is our sacred duty to learn from our
experiences, because it demonstrates our Bitachon in Hashem’s watchful eye
and guiding hand --but it would be better yet if we taught ourselves the
personal lessons we need to be successful in our own lives. As Hillel
teaches in Avos (1:14 )--”If I am not for myself--who is for me?!” before
taking that extra helping at the smorgasbord, before engaging in an extra
indulgence or purchasing that item that you “really don’t need”--remember
that Chazal recommend that you put yourself first--the Nazir staying one
step ahead of the Sotah!
B.
Chazal teach that if a person undertakes to be a Nazir and does not provide
a time frame for his nezirus--then “Stam Nezirus, Sheloshim Yom--a
standard Nezirus is 30 days”. After spending much effort in contemplating
the source of this Halacha, Chazal conclude that the source is the term ‘
Kodosh Yiheye--he shall be holy’ (Bamidbar 6:5)--in which the gematria
of ‘Yiheye--he shall be’ is 30. How long ‘shall he be’ a Nazir
unless he specifies otherwise--30 days. The Chofetz Chaim points to how
precious one word of Torah is--the mere numerical value of a word comprised
of only four letters teaches us the laws of Nazir for all of time! We must
accordingly take and treat each and every word of Torah with the utmost
consideration and regard--each and every word is a spiritual atom from which
great kedusha can be infused and processed into our lives and being. Look
at a single word of Torah--think about it and contemplate it--there is
absolutely nothing that can compare!
C.
There is a wonderful lesson learned from the fact that Birkas Kohanim was
first recited in the desert --before Aharon and his sons received Terumos,
Bikkurim and the like as the Matanos Kehuna. If they would have already
been receiving these gifts, then in blessing the people they would also be
blessing themselves--for when the people had more bounty, so would they.
This is not the optimum way of giving a bracha--blessing someone else with
one’s own interests in mind as well. Rather, the Torah teaches--when giving
a bracha give it with a full and selfless heart--focusing exclusively and
entirely on what is best for the recipient of the bracha, and not regarding
for the moment how you could ‘also’ benefit from the very same blessing. Be
effusive in your bracha--but also make sure to make it wholesome, untainted
and pure!
---------------------------------------------
SOME ADDITIONAL POINTS ON BIRKAS KOHANIM:
A.
The Mishna in Sotah (37B) provides a list of differences between the Birkas
Kohanim as we know it today and the Birkas Kohanim in its pristine form in
the Bais Hamikdash:
1.
Outside of the Mikdash, they are three separate Brachos--whereas in the
Bayis it is one uninterrupted bracha.
2.
Outside of the Mikdash, the Shem Hashem is pronounced in the same manner as
when we make all other brachos, whereas in the Mikdash the Ineffable Shem is
used.
3.
Outside of the Mikdash, Kohanim lift their hands to shoulder height,
whereas in the Mikdash the hands are raised above their heads with the
Shechinah above their fingers.
Thus,
even what we can do now will simply be performed on a more sublime and
supernal level when the Bais Hamikdash returns. We have much to look
forward to!
B. The
first word of Birkas Kohanim is Yevarechecha, which Rashi (quoting
the Midrash) explains as referring to monetary blessing. As a primary
matter, we must remember the Source of even all of our physical and worldly
blessings. This very same bracha ends with VeYishmirecha--it is one
thing to have a bracha--it is another thing to have it safeguarded and
preserved. We must remember that this too comes from Hashem--and only from
Hashem!
C.
Finally, Rashi emphasizes that the word Emor--tell the Kohanim to
give the bracha is spelled maleih--with a vav. This teaches
that the bracha should not be given quickly and in haste--but B’Kavannah
U’V’Lev Shaleim--with feeling and a complete heart. Oh, how we should
remember these words when we give a bracha!
---------------------------------------------
ONE FINAL POINT ON THE PARASHA.
In carefully following the Kriyas HaTorah, one may have recognized that the
Nasi of Shevet Gad was Elyasaf ben Deu’el (Bamidbar 7:42). Elsewhere, the
Torah refers to his father’s name not as Deu’el, but as Reu’el (Bamidbar
2:14)--with the Raish and Daleth being interchanged. If one follows this
Raish-Daleth interchange elsewhere--then what word would one discover within
the word Torah? Todah--Thanks--for ultimately the Torah teaches us the
great Thanks we owe to Hashem for each and every moment of opportunity in
our lives--and for the Torah itself which guides us through each and every
step of the way!
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