Hakhel Email Community Awareness Bulletin
OCTOBER 2018 DAILY EMAIL ARCHIVE
22 Marcheshvan
UPDATED HAKHEL GEMACH LIST!:
The
5779 Hakhel Gemilas Chesed List, which provides contact information for
hundreds of Chasodim in the New York Metropolitan area (with special
sections for Queens, the Five Towns, Crown Heights, Monsey and Lakewood), is
now available on the home page
of Hakhel’s website
www.hakhel.info.
PLEASE
NOTE THAT THE LIST IS FOR PRIVATE USE ONLY
and
cannot be reprinted or reproduced for any other reason, whether as part of a
tzedaka or commercial venture or otherwise, without the express written
consent of Hakhel, which will be given only on a case-by-case basis. For
further information, please call:
718-253-5497.
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TESHUVAH MOMENT: The Chofetz Chaim (5:5) importantly writes “Me’od Yeish Lizaher
--one must be very, very careful not to speak negatively against someone
based on the premise that “I don’t mean to hurt him or put him down--I mean
it for the to’eles that will result”, unless one is sure that the
Halachic conditions for relating what would otherwise be derogatory
information are really, truly satisfied. IF IN DOUBT, don’t say it!
The Chofetz Chaim Heritage Foundation Shemiras Halashon Shaila Hotline is
here to help us all in the real life situations and circumstances we face
our find ourselves in --718-951-3696,
between the hours of 9-10:30 pm New York time. Expert Poskim are there to
guide you to make the RIGHT choice-free of charge.
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WHEN? Chazal
teach that each and every one of us is obligated to say the words “Masai
Yagia Ma’asai LeMa’asheh Avosai, LeMa’asei Avrohom Yitzchok VeYaakov”--when
will my deeds reach those of my forefathers--the deeds of Avrohom, Yitzchak
and Yaakov. HaRav Yaakov Naiman, Z’tl, provides the
following explanations to this extremely important teaching:
1. A person must aspire to reach the level of the Avos. Even if
this may seem impossible, the desire and ambition must be there. Indeed, he
continues, Napoleon is reported to have said that a soldier who does not
aspire to become a general--will not succeed even at being a good foot
soldier.
2. One should actually place an emphasis on what one has learned
from the ma’asim of the Avos in Sefer Bereishis--to treat guests with
great respect, to run to do Mitzvos, to daven for others…TO TAKE SPECIFIC
AND REAL ACTION to bring the world to perfection.
Hakhel Note: As noted above, Chazal teach that one is obligated
to say these words--Masai Yagia...it is reported that HaRav
Nosson Wachtfogel, Z’tl, was unsure how often to say (and obviously think
about applying) these words--so he made sure to do so every day!
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HOW TO DEAL WITH PEOPLE:
HaRav Ezriel Erlanger, Shlita, teaches that not once does the Torah
record any vikuchim, any debates that Avrohom Avinu had,
either in Ur Kasdim, in Charan or in Cana’an. Instead,
the Torah began Parashas Vayeirah by showing the great lengths to which
Avrohom Avinu went to find guests, common wayfarers, so that he could show
them hospitality and have them realize how Hashem takes care of them. Then,
right before the akeidah, the Torah once again writes: “Vayitah
Eishel Bive’er Sheva Vayikrah Sham Besheim Hashem Kel Olam--and Avrohom
Avinu set up an inn, and through it he was able to call out in the name of
Hashem, as the Master of the World.” So, from the beginning through the
end, Avrohom Avinu’s success was not by lecturing to the non-believers, but
by giving to them, and through this bringing them to Hashem. Rav Erlanger
related that in the earlier years of Bnei Brak there were some mechalelei
Shabbos in town. There was a person who would wash his car every
Shabbos in public to the shock of the Bnei Yeshiva. One of the bochurim
went to Rav Shach, Z’tl, to ask him what he should do. HaRav Shach
answered-”You take care of his gashmiyus, and Hashem will take care
of his ruchniyus.”
How did HaRav Shach know this? HaRav Erlanger suggests that it was
from Avrohom Avinu. Avrohom’s Derech HaChaim was one of giving.
Through giving to another, one establishes a relationship, an understanding
with him that all you want to do is help--and if I am helping here then I am
also helping there, and also mean to help over there and over there as
well.
As we see in this week’s Parasha, it was Efron who spoke a lot, but
gave nothing. On the other hand, Avrohom Avinu who gave was known by the
very people of Efron as the Nesi Elokim--the prince among them.
One final story from HaRav Erlanger to bring home the point:
Petach Tikvah was a small city in Eretz Yisrael which was established as a
religious moshav. In 1947/48, times were very difficult, and the young
couples were struggling with their frumkeit. The local avreichim, Kollel
students got together to see what could be done. They decided to bring
great Rabbanim from Yerushalayim to give shiurim to the young couples in
Halacha and Hashkafa. Rav Wolbe, then a young man, thought that they were a
step ahead of themselves. First, he said, let us raise money and give it to
the young couples to help them. Then, we can bring in the Maggidei Shiur.
The others strongly disagreed: “These people need to be educated,” they
said. Because of the disagreement in approach, Rav Wolbe went to the Chazon
Ish. The Chazon Ish told him that his approach was correct.
Be good, be giving, then the right thing will happen. This is the
legacy that has been passed down to us from generation to
generation--directly from Avrohom Avinu!
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CAPTURE THE MOMENT!: We especially note that Chazal (Brachos 26B) learn from a Pasuk
in this week’s Parasha (Bereishis 24:63) that Yitzchak Avinu instituted
Tefillas Mincha. We remind our readers that in Praying With Fire II,
Rabbi Heshy Kleinman, Shlita brings the powerful teaching of the Rashba (Shailos
U’Teshuvos HaRashba 5:1): Just as the Aseres Yemei Teshuva is the Eis
Ratzon ( most auspicious period for Heavenly Grace) of each year, so too
is our daily davening of tefillas Mincha the Eis Ratzon of each day.
Eliyahu HaNavi actually waited until Mincha time to pleadfully exclaim “Aneini
Hashem Aneini--O’ answer me Hashem, O’ answer me!” Chazal therefore
teach that we should be ever-so-careful with Mincha--for although we are in
the middle of the day’s activities, and people, places and events swirl
around us--a Kavannah-laden Tefillah can soar to unparalleled heights at
this most efficacious time of the day. Let us focus--for we have an
Aseres Yemei Teshuva-like opportunity every day-and do not have to wait
ten months to attain it!
Additional Notes on Tefillas Mincha:
1. One is required to wash his hands before each Tefillah. If one
is in a situation where it is impossible to wash his hands before Mincha,
he/she should at least clean them with a cloth or other midi demenaki--’item
that cleans’.
2. If possible, one should try to give Tzedakah before each
Tefillah as well.
3. One should attempt to arrive in Shul to daven Mincha in plenty
of time before it begins, so that he can sit down and recite Ashrei without
the feeling that he is ‘chapping a Mincha’. If one did come late to
Mincha and finds the Tzibbur already davening Shemone Esrei, he should
immediately begin reciting Shemone Esrei without first reciting Ashrei.
After davening, he should then recite Chapter 145 of Tehillim as a regular
Kepitel.
4. HaRav Chaim Friedlander, Z’tl, writes that when one does not
think about his business affairs on Shabbos, he is demonstrating his Emunah
that all of his Parnassah really comes from Hashem--and that it is not one’s
personal powers and strengths that give him his livelihood. Likewise, he
continues, when one davens Mincha with Kavannah in the middle of a busy
work day or in the middle of a busy day at home--he/she is affirmatively
demonstrating that all of life is b’yad Hashem--and that Hashleich Al
Hashem Yehavecha VeHu Yechalkelecha--cast upon Hashem your burden and He
will sustain you” (Tehillim 55:23).
5. After
davening Mincha, it is a wonderful idea to spend an extra few moments
learning a Mishna, a Halacha, a Pasuk with Rashi, or reciting a Chapter of
Tehillim slowly--so that one takes the elevated time and continues to remain
elevated for a few moments longer. Over the course of a year, one will have
learned an extra 365 Mishnayos, Halachos or Pesukim, or recited 365 chapters
of Tehillim. How beautiful!
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21 Marcheshvan
TESHUVAH MOMENT:
Our love of Hashem should draw us to helping others do Teshuvah as well. We
were pointed to a Rashi (Bereishis 18:1), which states that Avraham Avinu
was searching not for an Oreiach—but for an over v’shav—literally a
passerby, but with a special meaning of one who had done aveiros and now
would do Teshuvah. We should try to look for opportunities in which we can
lovingly and gently guide others in areas which they need to be assisted
with the right Halacha.
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THE
FIRE OF TORAH:
The Steipeler Gaon, Z’tl, over the course of any given weekday was advised
of a tremendous amount of problems and tzaros that people from all over the
world faced. He also must have undoubtedly had his own personal and family
challenges in life as well. How, then, could he have had the Yishuv Ha’Daas--the
presence of mind and the clarity of thought-- to produce such great works as
the Kehillas Yaakov and his other seforim? This may be the answer: He once
remarked that when it came time for him to learn, he put all else out of his
mind and concentrated entirely on the Torah in front of him. This is an
immense and meaningful lesson for us. While we may be unable to produce
Seforim like the Steipeler, we too can make the effort to focus when we are
studying--to the exclusion of all else. With problems out of mind, without
letting the mind wander, without responding to buzzing or vibrations, or
even to phone calls (unless they are really, truly, absolutely necessary),
one will be demonstrating that he too has or wants to have the attitude and
approach, the respect and reverence, for the study of Torah that the Gedolei
Hador know is necessary to succeed.
Additional Notes:
1.
HaRav Avrohom Yaffen, Z’tl was the Rosh Yeshiva of Yeshivas Navordok
and the author of the Sefer Derech Aison and other works, and was
constantly sought after for advice and guidance --with lines of people
coming to see him. Once while in Bialystok, his son-in-law, HaRav Chaim
Boruch Faskowitz, Z’tl, asked him how he ever had a chance to learn if he
was constantly besieged by others seeking Brachos and counsel. He responded
that he studied in the five minute intervals between one person and
another. “For if a person cannot focus and concentrate in the five minutes
that he has, than he cannot do it in the five hours that he has either….”
2.
Rabbi Yosef Eisen, Shlita, notes that the word ‘Aish’ in ‘Aish
HaTorah’ is an acronym for Ahava and Simcha--love and joy--for if a person
truly learns with love and joy--with true appreciation of the
opportunity--his Torah study will be not only be a spark --but a flame of
Kedusha to light and warm a world of darkness!
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AN AMAZING LESSON FOR TODAY’S TIMES!
The twentieth letter of the Chofetz Chaim in the Michtevei Chofetz Chaim
is entitled Ma’amar Chizuk HaEmunah. For those who have the
Michtevei Chofetz Chaim, we urge that you read the letter inside. For
those who do not, the Chofetz Chaim provides the following moving teaching:
At the outset of Parashas Vayeirah, the Torah describes in detail for us how
the Malach came to advise Avrohom Avinu and Sarah Imeinu that they would
have a child in the near future. The Torah then describes Sarah Imeinu’s
reaction--how could it be that a couple of this age could have a child?! The
Torah then further describes how Hashem came to Avrohom and advised Avrohom
that Sarah Imeinu expressed some kind of doubt--and that nothing, of course,
was beyond Hashem. The Torah then goes on further to relate that when
Avrohom inquired of Sarah as to her reaction to the news, she denied a lack
of Emunah, explaining that the words came out of her mouth without any
negative intent. The Torah does not stop, and relates that Avrohom told
her--no, something was lacking in her Emunah.
The Chofetz Chaim finds this tremendous detail difficult--as every word in
the Torah is so highly weighed, and is invaluable, with not even a point of
a letter being extra. What, then, is the Torah teaching with the great
description of this event, and by mentioning that Sarah Imeinu had doubts?!
The Chofetz Chaim concludes that there is a great lesson provided to us in
the Torah here, and that “He’ir Hashem Einai--Hashem enlightened
him”, in order to understand the lesson: Chazal teach that “Ma’aseh Avos
Siman LaBonim”--and over time we have found that everything that
happened to the Avos happened to us. The Torah’s description of the
dialogues between the Malach, Avrohom Avinu, Sarah Imeinu and HaKadosh
Baruch Hu alludes to the times of the Ikvesah D’Moshicha, the time
preceding when Hashem’s Kavod will be revealed to the world. At that [our]
time, there will certainly be Gedolei Yisrael who will urge the people to
strengthen themselves in Emunah and do Teshuvah so that we can be redeemed.
They will urge us to strengthen ourselves in Torah and Ma’asim Tovim so that
the Moshiach will come. However, there will be people at the time who will
not believe the Gedolim who urge us to do Teshuvah, and will say: “Is it
really possible that this long and bitter Galus will end now, in our
lifetimes, at this time?”; “How can it be that in the midst of these times
the Geulah will suddenly come?” They will, accordingly, go about their
everyday business and through their conduct demonstrate to others to do so
as well. Hashem will be upset and exclaim: “HaYipaleih MeiHashem Davar--why
are you doubting that Hashem will not bring the Geulah in the here and
now?!” The people will respond that they do have Emunah, and that they do
know that the Geulah is possible--but it could still be years off. What they
should, however, realize is that each and every day the Geulah is
possible--and they should very literally believe that it can happen each and
every day. This means that when we don’t take active, real preparations for
the Moshiach, our Emunah is flawed--and that anything that we say about the
Moshiach is lip service--or at least not heartfelt. This is the response to
Sarah Imeinu of “Lo, Ki Tzachakt--no, you doubted.”
Now, let us look around us--the tzaros of K’lal Yisrael in Eretz
Yisrael and around the world, the ruchniyus of K’lal Yisrael so badly
suffering--from the uneducated majority of our people--through the
teens-at-risk. We can most certainly rationalize a level of flawed Emunah--how
could the Geulah come in our lowly state--can the Geulah really come now?!
It can, and will--through Teshuvah Sheleimah, Torah and Ma’asim Tovim.
We must do what we can in order to greet the Moshiach B’Simcha--one who
prepares for his coming each and every day--one who acts B’Emunah
Sheleimah will bask in and reap all of the benefits--BeKarov
BeMeheirah V’Yameinu!
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SHIDDUCHIM!
In the coming week’s Parasha, Chayei Sarah, the Torah focuses on finding
one’s bashert. Upon reflection, the Torah teaches not only how Yitzchok
Avinu was paired with Rivka, but also how Adam was given Chava, Yaakov Avinu
introduced to Rochel, and Moshe Rabeinu to Tziporah. It is rare (to say the
least) for the Torah to repeat one kind of event, albeit important, more
than once. Here, however, the basic reason for the repetition seems clear:
the primary importance of shidduchim as a basis for humanity, and for the
continuation of K’lal Yisrael. In assisting others--whether they are
immediate family, distant family, friends or acquaintances, to find their
zivug hagun--their proper mate, we are participating directly in a most
sublime Chesed. As far as we know, the only human state that the Torah
expressly calls “not good” is for man to be alone (Bereishis 2:18). If we
are truly looking to help others, we should certainly help them to rid
themselves of a “not good” status. Moreover, if it is not good for them, it
is not good for us, because all of our lives, and all of K’lal Yisrael, are
inextricably bound together.
We
once again provide our annual Parashas Chayei Sarah Appeal:
Each
one of us is probably familiar with at least one couple who were each
other’s first date--and yet were zoche to marry each other. The much more
common experience, however, is the difficulty and struggle of mixing and
matching--especially for those who are not well-connected and are too kind
to hound family, friends, and/or Shadchonim with their frustrations and
their needs. So, what can we do? We are not professional Shadchonim, we
are not social butterflies, and we barely have the time to take care of our
own little needs, let alone having the time to actually work on, and
sometimes convince, two families that your recommendation is solid, or two
‘out-of-towners’ to ‘go out’ with each other.
Our
modest suggestion: As this week is the Parasha of Shidduchim, and, as
Chazal teach that privately performed Chesed is especially meaningful, we
suggest that you, together with your spouse or close friends, undertake
b’li neder, to make just one date--just one good attempt at a match.
Let the Torah, let the actions of our Avos, let your G-d-given and inspired
feelings for others be your inspiration.
This
week’s Parasha is before us. It is talking to us. The task may be
daunting, time-consuming and embarrassing--but this really means that your
efforts are all the more worthwhile.
Note:
If you are unsure about what to say in proposing a Shidduch, we highly
recommend and urge you to contact the Chofetz Chaim Shemiras Halashon Shaila
Hotline at
718-951-3696.
Additional Note: If one would redt a Shidduch for a Ger or a
Giores, then in addition to the Mitzvah of VeAhavta LeReiacha
Kamocha, he/she would also fulfill the Mitzvah of Vehavtem Es HaGer--demonstrating
special affection for one who went through so much to become a Torah Jew.
May our year be replete with…“Mazel-Tov!!”
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20 Marcheshvan
TESHUVA MOMENT:
Chazal (Shabbos 105B) teach that anger could actually lead, R’L, to avoda
zara. Before getting ready to strongly express how upset you really
are--think: “This can really lead to avoda zara. Chazal say so. How wrong!
Stop!!” You will be so much the better for it....
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FROM READERS:
1. “The Torah relates that after the destruction of Sodom v’Amora, “Vayisa
Mishom Avrohom,” and Avrohom departed from there. Rashi gives two
reasons for Avrohom’s departure. The second reason was to distance
himself from the disreputable and incestuous Lot. But the first -
and presumably primary reason was that ‘he saw that the cities had been
destroyed, and that the passersby had ceased’. Avrohom could not live in a
place devoid of Kiruv opportunities!”
Hakhel Note: A major figure in the Kiruv movement in the United States
advised us that ‘Kiruv Rechokim’ was an inappropriate term--for who could
really tell if someone already presumably ‘Karov’ was really more ‘Rachok’
than others. The appropriate term for all, he advised, was Ahavas Yisrael!
2. “Rav Shach, Zt’l, asks why it is that Chazal specifically highlight
Halvoyas Hameis and Hachnosas Kallah as two mitzvos that should be performed
“b’tznius--discretely. After all, there are plenty of other Mitzvos that
Chazal could have used as an example of Chesed--b’tznius. Why pick something
that seems the exact opposite of what is done “b’tznius”? Rav Shach
explains that Chazal specifically use these two examples to teach us that
the Ikar Mitzvah of Halvoyas Hameis and Hachnosas Kallah is
the feeling behind it, not the action. Simply going to a wedding and
dancing, and “going to a Levaya” is not the complete Mitzvah of Hachnosas
Kallah and Halvoyas Hameis. Feeling happy for the Chosson & Kallah
and feeling sad for the Aveil (as evidenced by Halvayas HaMeis and at
Nichum Aveilim) is what Chazal meant by using these two examples. Chessed
is not a perfunctory act--but an act that energizes the good actions of the
body--with the thoughtfulness of the soul!”
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THE
FIVE MINUTES FOR YOURSELF ACTION PROJECT:
Throughout the day we are beset by so many requirements and requests—whether
at home, in the office, or elsewhere, it does not appear that we have the
five minutes a day that we need to think about how we can fix or solve the
issues or items in which the same mistakes, or repeated need-to-fix, below
par, or mediocre performances, occur daily. Now, during a five minute
segment of the day of your own choosing (it may be while eating breakfast,
while walking towards the bus, or when especially sitting on the couch for
this five minute project), you can figure out how to better yourself in just
minutes a day. What can I do the night before to make my wake- up process
easier? What can I do to make better brachos—after all, I am reciting them
anyway, I believe in them…? How can I stop myself when I realize that I am
getting angry, or from making the sharp comments that I make when I am
tired? In what way will I reward myself if I learn something I have been
meaning to get to, but have not found the time? What’s missing on my block
or in my neighborhood that can easily be rectified? What’s missing in my
life that is within my capability to fix? Who do I really owe a phone call
to? What Halacha/Shaila keeps coming up that I keep on forgetting to ask
the Rav about? You can take it from here--the point is that a person should
not allow a day to go by in which he did not take some time to catch up
with--and elevate--himself.
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A
BRACHA AFORETHOUGHT:
In his approbation to the Sefer V’Zos HaBracha [one of the most
popular Seforim on Hilchos Brachos in Eretz Yisrael, by Rabbi Aleksander
Mandelbaum, Shlita], HaRav Binyomin Zilber, Z’tl, writes that when reciting
a Bracha, aside from the necessary Kavanos when reciting the words, one must
be sure to think that he is not a ‘Kafoi Tova’--a denier of the good and
instead, that he is a ‘Makir Tova’--that he recognizes the good that Hashem
is bestowing/has bestowed upon him and that he is expressing it with this
Bracha. Hakhel Note: What a great way to focus prior to making any Bracha!
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‘CHESED L’AVROHOM’:
Last week’s Parasha teaches us the ‘Chesed L’Avrohom’ which is, and must
continue to be, and grow and shine as, a hallmark of his descendants. We
provide below several excerpts from the Chofetz Chaim’s Sefer Ahavas Chesed,
which provides so many essential Halachos and Hashkafos of Chesed, as a
concomitant foundation of the World (Olam Chesed Yiboneh), the Torah
(Techilaso Chesed VeSofo Chesed), and K’lal Yisrael (Sholosh Middos
Yesh Bohem, Rachmonim...U’Gomlei Chasodim). The Chofetz Chaim teaches as
follows:
1. If
a person does kindness on earth, he awakens Chesed above, and the day is
crowned with Chesed through his actions. Happy is the man who exhibits the
proper conduct below, since all depends on his act to awaken the
corresponding activity above.
2. One
should be especially careful not to neglect practicing Chesed even for a
single day of his life, *in the same way* that one takes care to set fixed
times for daily Torah study.
3. The
Gimmel and Daled of the Aleph Bais teach that we are to be Gomel Dalim--to
act benevolently to the poor, to the extent that just as the foot of the
Gimel stretched to the Daled, so too is it fitting for us to run after the
mitzvah of performing kindness to another, not waiting for them to come to
us for assistance.
4.
When blessed with guests, one should promptly place food and drink before
them, since the visitor may be ashamed to ask. When serving them, the host
should be gracious, hiding his troubles from them, for he may break their
spirit, when it is really his role to revive them and boost their spirits.
If the guest sleeps over, the host should give him the best bed available,
since it is very important for the weary to rest comfortably. Sometimes,
the host who provides the guest with the opportunity to rest comfortably
does better by him than in giving him food and drink....
5.
There are many types of Chesed performed by word of mouth, for instance to
pray that Hashem heal the sick. This is included in the mitzvah of Bikur
Cholim. A similar chesed of prayer applies to a situation in which harm
threatens a person even if he does not know about it. This we learn from
Avrohom Avinu, who interceded on behalf of the people of Sodom in just such
an instance.
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ADDITIONAL POINTS AND POINTERS ON
HACHNOSSAS ORCHIM FROM LAST WEEK’S PARASHA:
A. In
the beginning of last week’s Parasha, we find that Avrohom Avinu exerted
extra special efforts to fulfill the mitzvah of Hachnosas Orchim even when
in the epitome of his own pain. Perhaps there is a not-so-subtle lesson
here. When a person is experiencing pain, he should not only look inward to
himself, feeling sorry for himself and in need of tender loving care--but
also using the moment in some way to appreciate the pain of another, and
perhaps in at least some small way to help someone else out who is
concomitantly undergoing a painful experience, or has a need of some kind as
well. Thus, even at a time when one looks inward--he is using the moment as
a sublime moment of growth--never forgetting the world around him that he is
very much a part of as well!
B.
HaRav Moshe Feinstein, Z’tl, asks why it pained Avrohom Avinu so greatly
that he had no guests and that he could not fulfill the Mitzvah of Hachnosas
Orchim. Why should there be anything to be mitzta’er about--if there
are no guests, there is simply no chiyuv, no obligation?! After all,
would one be pained if it is not Pesach and he has no Matzah?! HaRav Moshe
explains that Avrohom Avinu had such a love for Chesed, such a desire to do
the Mitzvah, that he still longed for it even if it was actually not there
for him to do--just like a person on a low level who desires a piece of
Boston cream pie cannot rest--even if he has to travel several miles--in
order to satisfy the physical desire. Moreover, HaRav Moshe adds, Avrohom
Avinu wanted to fulfill the Mitzvah especially when he was sick and
suffering--because the yisurin he would feel for the sake of the
Mitzvah would be precious and cherished by him.
C.
There are two Machnisei Orchim mentioned in the Parasha--Avrohom and Lot.
In comparing the two acts of Hachnosas Orchim, a person may think that the
act of Lot was much greater because the Mesiras Nefesh of Lot was seemingly
outstanding--knowingly putting his life and the life of his family in danger
by bringing guests into his home in the face of the people of Sedom.
Nevertheless, we see from the Torah’s detail of Avrohom’s Chesed, and how
Chazal learn and derive lessons from it, that Avrohom’s Chesed was oh so
much greater. Why? What made Avrohom Avinu’s Chesed more elevated? It is
said in the name of the Bais HaLevi that Lot was doing Hachnosas Orchim to
angels--and he knew it. Even with Mesiras Nefesh--this cannot compare to
the Hachnosas Orchim that Avrohom Avinu showed to simple wayfarers--even if
it was without risking his life to do so.
Remember--this is the way of Avrohom Avinu, this is our legacy!
D. One additional note: Chazal (Shabbos 127A) teach that Hachnosas Orchim
is greater than Kabalas P’nei HaShechinah--as we see that Avrohom
Avinu interrupted his speaking to Hashem in order to greet the strangers.
Chazal do not say: Gadol Hachnosas Orei’ach YoserMiKabalas
Pinei HaShechinah--that it is greater to bring in one guest than to
greet the Shechinah--rather, it is Hachnosas Orchim--in the
plural--the bringing in guests as a way of life that is greater. When one
has established Chesed as his way of living, as a life goal and a life love;
when one has established his life as an open heart to others--then that is
greater than the one time greeting of the Shechinah. One can and should by
no means take the greeting of the Shechina lightly. However, when it is for
the purpose of actually fulfilling what Hashem wants from him in life--a
life role and goal of giving--then one can and should interrupt
everything else--including greeting the Shechinah itself--to fulfill it!
========================
17Marcheshvan
TESHUVAH MOMENT: “When
bowing during Tefillah, one should remember that beyond the physical aspect,
it consists of two elements: (i) a demonstration of humility due to Hashem’s
greatness; and (ii) gratitude for all of His constant unlimited kindness to
us.” [Excepted from Secret Steps to Greatness by Rabbi Moshe
Goldberger and Aaron Mordechai Benscher in the name of HaRav Avigdor Miller,
Z’tl]
-----------------------------------------------------
SHALOM BAYIS!
Rashi teaches that the Malach inquired of Avraham as to where Sara Imeinu
was so that Avraham would realize and respond that she was inside--in the
tent: “Kedei Lechavevah Ahl Ba’alah--which would cause Avraham to
cherish Sara Imeinu for her tzniyus.” This is a great lesson for us--no
matter what the age of spouses--Hava’as Shalom Bein Ish LeIshto,
bringing peace between husband and wife--should be a great goal of
everyone!
-----------------------------------------------------
TAKING THE ELEVATOR:
This week’s Parasha contains the Mitzvah of Bikur Cholim. HaRav Chaim
Kanievsky, Shlita, was asked whether one should take the stairs rather than
take an elevator when going to visit one who is ill--for one is then
exerting himself to a greater extent, and doing a Mitzvah with each step.
He responded that if it would involve bittul Torah, one should take the
elevator. [Hakhel Note: The question teaches the great importance of Bikur
Cholim on the one hand--and the great importance of Talmud Torah on the
other!]
----------------------------------------------------
A GREAT INSTRUCTION
IN BIKUR CHOLIM:
Chazal (Pesachim 118B) teach us that when Rebbi Yishmoel B’ R’
Yossi was ill, Rebbi Yehudah HaNossi asked of him to relate “two or three
teachings in the name of your father.” At first glance, one would think that
Rebbi asked for these teachings, so that if c’v Rebbi Yishmoel would
leave this world because of the illness, the teachings would be left behind
and known. However, we may suggest that the reason Rebbi asked Rebbi
Yishmoel for these teachings when he was ill was to help heal him. As we
know, the Torah teaches that the reward for honoring one’s parents is
Arichus Yomim--length of days. By Rebbi Yishmoel relating teachings in
the name of his father, he was fulfilling the Mitzvah of Kibbud Av--and
could therefore be zoche to Arichus Yomim--being healed from his
illness--and having length of days! The lesson to us would be that if and
when possible, cause the person who is ill to perform the Mitzvah of Kibbud
Av VaEim--and hopefully the Arichus Yomim will come!
-----------------------------------------------------
51 NOT 52:
Rashi teaches that the fifth city that was to be destroyed together with
Sedom, Amora, Adma and Tzevoyim was the city of Tzo’ar. It was not destroyed
in the end because it was one year newer than the other four, and
accordingly it was ruled innocent--just one year can be the difference
between total destruction and total salvation! Indeed, we find Tzo’ar
mentioned again in Parashas Vezos HaBeracha (Devorim 34:3)--as a city that
Moshe Rabbeinu was shown as part and parcel of Eretz Yisrael! Our actions
this year--just this one year--can bring about our salvation. Let us
do our utmost to make it happen!
-----------------------------------------------------
WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES. OF COURSE,
ONE MUST CONSULT WITH HIS OWN RAV OR POSEK FOR A FINAL P’SAK:
A.
Erev Shabbos Children’s Alert Reminders from Hatzalah:
1.
Consult a Rav concerning where to light Shabbos candles when young
children are present.
2.
Never leave children unattended with burning candles.
3.
After lighting candles have someone place matches securely away.
4.
Place the spout of a hot water urn away from counter edge. Do not
use an extension cord or leave it within child’s reach.
5.
Children should not be in the kitchen while preparations for Shabbos
are being made.
6.
Start Shabbos preparations early .Last minutes rushing causes
hazardous and hectic situations.
7.
Never hold a child while drinking hot liquids.
8.
Take all phones off the hook before bathing children.
9.
Have all necessary equipment with you before putting your child in a
bath.
10.
Never, under any circumstances, leave a child alone in the tub-not
even for a moment! Take the child with you!
B. We provide the following Halachos relating to hotza’ah--carrying
on Shabbos:
1. If one’s coat or jacket has a loop which is used to hang it on a hook and
the loop is ripped, the Chazon Ish rules that if one intended to fix it, it
would be assur to walk out with the jacket or coat on Shabbos.
However, if one has decided that he will not fix it, then it would be
batel to the coat, and one could walk out with the coat on Shabbos.
HaRav Nissim Karelitz, Shlita, adds that if one could fix the broken loop
with a safety pin, then it is considered usable on Shabbos and is batel
to the beged, and it is permitted to walk out with it on Shabbos (SA
OC ibid., Dirshu Note 101).
2. With respect to reserve buttons on his shirt or jacket, HaRav Shlomo
Zalman Auerbach, Z’tl, rules that they are not considered to be a masui,
and it is permitted to walk out with them attached to one’s garment on
Shabbos because that is their place, and they are specifically sewn there
for that purpose--so that they will be available whenever necessary. The
reserve buttons are not similar to the broken and unusable loop (described
in the last paragraph), as the buttons are only intended to perhaps be used
in a different place on the garment in the future . HaRav Moshe Feinstein,
Z’tl, and HaRav Elyashiv, Z’tl, both agree. (ibid., Note 102)
3. Going out with a hat which could blow off in the wind is problematic.
HaRav Nissim Karelitz, Shlita, rules that the hat must be on firmly enough
so that when going out it will stay on one’s head if an average wind would
blow in that place and at that time of year --whether or not a wind is
actually blowing at that time. If, in fact, one goes out when a strong
(greater than average) wind is blowing, the hat must be on so firmly, that
it will not blow off even in the strong wind (ibid., Dirshu Note 107)
4. A children’s winter coat may have gloves attached to the sleeves. HaRav
Nissim Karelitz, Shlita, rules that a child cannot walk out with the gloves
attached without his hands inside of them--for the gloves are not considered
a part of the sleeves, and would be considered a masui, unless they
are being worn (Shulchan Aruch Orach Chaim 201, Dirshu Note 95).
5. Finally, can one wear a gartel out of shul to his home on Shabbos? HaRav
Moshe Feinstein, Z’tl, rules that one can simply not place it over his
regular belt, but one can wear it on the outside of his jacket where it has
some utility. The Az Nidbiru (HaRav Binyomin Zilber, Z’tl), rules
that even this is not permitted. If, however, one is wearing a beketsche
around which a gartel is usually worn, the Az Nidbiru would agree
that this should be mutar. On the other hand, the Minchas Yitzchok
rules that since a gartel is considered to be a tachshit during
davening for one who davens with it, it would also be a tachshit
after davening as well--and accordingly, one could wear it outside even over
his belt, and need not wear it over his jacket. The Minchas Yitzchok
does, however, write that one can be machmir on himself in this area.
(ibid., 301, Dirshu Note 89)
--------------------------------------------------
SEVERAL POINTS AND POINTERS ON PARASHAS VAYEIRAH:
A.
Although there are several answers to the question as to why Avrohom Avinu
sought advice from Aner, Eshkol, and Mamrei on how to perform the Mitzvah of
Milah described in last week’s Parasha, there is a beautiful Mussar thought
from the Shelah HaKadosh. The Shelah writes that Avrohom Avinu wanted to
teach us all that a person should not perform a Mitzvah quickly and without
thinking, based on his own intuition and personal intellect--but wherever
possible one should speak to others about possible ways to perform and
better accomplish the goal. Sometimes, one can even learn from those on
levels below him, and all insights are important. In fact, according to the
Midrash, Mamrei told Avrohom how he felt the Mitzvah could be performed with
greater Hiddur, and was therefore Zoche for the Shechina to appear to
Avrohom Avinu in the “Plains of Mamrei,” as described
at the outset of the Parasha!
B.
The Parasha teaches that as soon as Avrohom Avinu saw the Malochim
approaching, “Vayaratz Likrasam--he ran to greet them.” How could a
100 year old man who had just gone through a Bris Milah run to them?
Moreover, was it not Refoel, one of the three strangers coming, who was
coming to heal him? Finally, why did he need to be healed if he was already
able to run to greet them--why was Refoel coming at all? Some learn that
once Avrohom Avinu saw Refoel he became healed immediately and was thus able
to run towards them. This serves as a reminder to us all that no medication
or treatment, no therapy or regimen can or will be successful unless it is
infused with Hashem’s direction and force to heal. If Hashem willed it, it
would not be the tablet that healed, but simply looking at the tablet that
would heal. When we recite the known Tefillos before taking medicine or
before going to the doctor we should recognize that the Tefillah is more of
the “Ikar” than the tablet, the shot, or the recommended advice to be
followed!
C.
When Avrohom Avinu greeted his guests, he begged them not to leave without
resting, and having something to eat and drink. Why did Avrohom Avinu have
to beg them--after all wasn’t he doing them a great favor--helping them on
an extraordinary hot day?! The Ba’alei Mussar explain that there is
life-guiding advice here. When helping another, one must do his utmost to
make them feel not that you are doing them a favor, but that they are doing
you a favor (in some way). Additionally, one should not honor or glorify
himself over the deed that he is performing. We especially note that
Avrohom Avinu begged the guests from the outset, and did not have to even
respond to any initial expression of thanks with, “No, No, you are doing me
a favor”--so that even ab initio the Chesed was pristine. Hakhel
Note: This may not always be easy, but let us take Chizuk from Avrohom
Avinu--a 100 year old man on the third day of his Bris Milah expressing his
plea to three young and healthy strangers, whom he had never seen before and
whom he would ostensibly never see again.
D.
Chazal teach that although Avrohom Avinu worked so laboriously to feed and
wait-on his guests, because Avrohom sent Yishmoel his son to bring the water
to his guests, Hashem also sent us the gift of water through a Shaliach in
the desert. What was wrong with training Yishmoel in this task--after all
was he not “the next generation”? HaRav Moshe Feinstein, Z’tl, answers that
the best training for the next generation--even more than having them do
something themselves--is for them to watch you perform the Mitzvah--and
perform it properly. Just as the image of Yaakov Avinu remained with Yosef,
and prevented him from sinning, so too will the picture of Chesed be ever
imprinted in the follower’s mind--to reflect upon, to replicate, and to
emulate--when the time comes…and it is really their turn!
E.
Hashem praised Avrohom Avinu with the words “Ki Yedati…for I have
loved him because I know that he will command his children after him to
follow in the way of Hashem performing charity and justice.” HaRav Isser
Zalmen Meltzer, Z’tl, asks how charity can come before justice. After all,
one cannot do charity without money which has not been earned justly.
Charity should not precede justice--it should succeed justice in the order
of the Pasuk! HaRav Meltzer answers that sometimes Tzedaka is justice
itself. If a person is desperately in need of our assistance; if it is a
matter of Pikuach Nefesh, if it is a matter of sustaining lives, then we can
no longer leave it as a well meaning Chesed or extra-curricular Tzedaka
activity, but must instead consider it as part and parcel of our daily
requirement to act with Mishpat--of doing that which is just and proper
today. This would mean that if there is a genuine Pidyon Shevuyim call, a
real Hatzolos Nefashos request, a matter of Pikuach Nefesh in the community,
it is not a nice or appropriate “add-on” to a person’s day to respond in
some way--it is an integral fulfillment of your “Mishpat,” your doing the
right thing, your properly serving Hashem on that day!
F. Chazal
bring that the reason Lot was saved from Sodom was because he remained
silent and did not disclose anything to the Mitzri’im when they were told
that Sara was Avrohom Avinu’s sister. While this silence by Lot is
admirable, it would seem that he had much greater zechusim to save him than
this one act of silence. Had he not just taken in guests at the risk of his
own life, was he not willing to jeopardize the welfare of his own family
members so as not to violate the trust placed in him by his guests...and had
he not just baked Matzos in celebration of Pesach?! Why do we have to go
back so long, to such a seemingly insignificant event as simply not
disclosing Sara’s additional relationship with Avrohom to the wicked
authorities? HaRav Aharon Kotler, Z’tl, answers that we learn from here how
much more important it is in the eyes of Hashem if your act or deed is an
expression of your own thoughts and efforts--your self-developed “Madreiga
Atzmis”--a level that you have reached or attained by yourself, rather
than simply acting in a certain (even good) way because you are used to it,
because your parents did it, or because you are fortunately in that kind of
environment. This point, HaRav Aharon continues, is incredibly true, even
if the habitual or customary item is truly much greater--and even if it
involves actual Mesirus Nefesh-in its performance. Lot’s Hachnosas Orchim
was par for the course, expected, and ordinary--in spite of the adversity
and danger, because it was something that he had learned in his youth from
Avrohom Avinu, and was something that simply had to be done and get done.
Developing one’s own area or areas of growth in Avodas Hashem is especially
treasured by Hashem. Putting it in further perspective--in Lot’s case--and
B’Ezras Hashem in ours--it actually planted the seeds for Moshiach. Tread
new ground, develop your own new path beyond that which you are used to and
is expected of you--for this is your best measure of greatness!
G. We now move on to the second part of Lot’s
salvation--after he escapes Sedom. At this point, we learn that Lot
accomplishes something that even Avrohom Avinu
could not accomplish. Although Avrohom davened for each one of the five
cities to be saved, Hashem advised him that there was an insufficient number
of Tzadikim in any city for the city to be saved. However, we find that Lot
requested that he be saved in the city of Tzoar
--and he was, together with the entire city! How
was Lot, the recalcitrant nephew, able to save a city that his incomparable
Rebbe could not?
HaRav Yecheskel Levenstein, Z’tl, derives two essential lessons from this.
First, we see how much more effective it is for the affected person to daven
for himself than for a third party (no matter how great) to daven for him.
Here, Lot
was asking for his life to be spared. No matter
how genuine and sincere the entireties of Avrohom Avinu were, nothing can
match the depths of someone pleading for his own life. No one can act on
your behalf more than you and you alone. Of course, one should always ask
a Talmid Chacham to daven for him, but this cannot replace or substitute for
one davening for himself.
The second great lesson teaches us the extent of Hakaras Hatov that one must
demonstrate if someone has even attempted to do good towards them. Lot
showed hospitality to the Malochim (who really
didn’t need it), and their expression of Hakaras HaTov went to the degree of
saving an entire city in order to save Lot. Similarly, HaRav Daniel of
Kelm, Z’tl, HY’D, the last Rosh Yeshiva of Kelm, explained that Elisha
HaNavi was actually bound by his Hakoras Hatov to the Isha HaShunamis, to go
to the extent of bringing her son back to the living--the greatest of
miracles possible.
Thus, within one event, we learn vital lessons both on a Bein Adam LaMakom,
and a Bein Adam L’Chaveiro, level. In Bein Adam LaMakom--establish your own
personal relationship with Hashem in Tefillah because no one can daven
better for yourself than you. Work on it, because no one can as you can.
On a Bein Odom L’Chaveiro level, make sure that you constantly and
unwaveringly demonstrate your Hakaras Hatov for the many kindnesses you
receive from those around you.
H.
The Zohar writes of the goodness that Hashem bestows upon those who are
worthy: When a person needs Zechusim in a time of Din, Hashem may provide
him with the opportunity for a Zechus--such as a poor person at his door.
Through the act of Chesed, the person’s life can then be spared in the time
of judgment, for Hashem will leave a protective mark upon him. Lot was
saved from the punishment of Sedom because, the Pasuk records, “Vayizkor
Elokim Es Avrohom”--because of the Chesed that Avrohom Avinu, who would
have been hurt by Lot’s passing performed for the Malochim on that great and
fateful day. Hakhel Note: The rest is eternal history. As a result
of Lot’s rescue, Moav was born, from whom will come forth Moshiach--all
dating back to the guests at Avrohom Avinu’s door.
I.
Avrohom Avinu davened for the people of Sedom. Chazal teach that a person
should not daven for Reshaim to be taken away from this world, for if Hashem
had removed Terach when he worshipped idols, Avrohom Avinu would not have
been born…(and we know what would have happened to the world!) Furthermore,
Chazal teach that it is a Mitzvah to be Mispallel for Reshaim to do
Teshuva-- so that they do not have to enter Gehenoim. See, for example,
Dovid Hamelech’s entreaties for the Reshaim who wronged him in his moving
words in Tehillim (35:13). Let us take the lesson home every day--having
this in mind in Hashiveinu, and in our private Tefillos!
J.
The Shelah HaKadosh writes that from the Akeidas Yitzchok we all can take a
practical lesson: Avrohom Avinu was mevatel his ratzon for
the ratzon of Hashem--he broke his desire, he gave of himself, he
went against his grain--all because he knew that Hashem wanted otherwise.
When a person encounters a particular aveirah or Mitzvah, he should
think that perhaps Hashem is testing me, just as he tested Avrohom Avinu.
With Hashem on his mind in this way, the Shelah concludes, a person will be
successful in the tests of his life. What life-bearing advice!
-----------------------------------------------------
AS
WE CONTEMPLATE AVROHOM AVINU’S ACTS OF CHESED IN PARASHAS VAYEIRAH, WE
PROVIDE THE FOLLOWING NOTES:
1.
Here is a good thought to keep in mind: “Zechus Kadima La’asos
Tova L’mi She’asa Imcha Ra’ah”--one should try to make it a priority to
do Chesed to those who have not performed Chesed with you--and to the
contrary may have even hurt you. You are thereby raising the bar with none
other than yourself!
2.
The Sefer Pele Yoetz writes that when Dovid HaMelech writes
that “Olam Chesed Yiboneh--the world is built on Chesed” (Tehillim
89:23)--it does not mean that one must perform incredible feats, or spend
excessive amounts. Rather, the Pele Yoetz advises, that one also
performs a Mitzvah De’oraysa when opening the door for one who is knocking,
making change for someone, or simply extending a hand when needed. One’s
thought and focus simply has to be in the right place.
3.
The following story was related to us by one of our readers (a Rav).
He had the honor of driving HaRav Shmuel Kamenetsky, Shlita from
Philadelphia to another city to give a Shiur. When stopping off for gas
along the way, the driver asked the gas station attendant to check the oil.
It was pouring rain. The attendant, who could hardly speak English, lifted
the hood and motioned that he would need a minute to do something else
first. Upon hearing this, the driver told HaRav Kamenetsky that he was
going to move the car underneath the station overhang, so that the exposed
engine and wires would not get wet. HaRav Kamenetsky immediately turned to
him and said “No, no…you should move the car under the overhang so that
the attendant does not get wet!”
4.
As we have noted in the past, Rabbi Avigdor Miller, z’tl would urge
people to perform a private Chesed--i.e., a Chesed that others did not know
about--every day.
5.
The Chofetz Chaim in his Sefer Ahavas Chesed writes that one
must love Chesed (as in the name of his Sefer), and not act out of a feeling
of pressure (that person is so desperate for my help, how could I say no) or
because he is required to do so. If one loves Chesed, the Chofetz Chaim
writes, he will search for ways and means to do good to his fellow man on
his own, just as a father seeks to help his son even if he has not been
asked for it. Moreover, when a person feels a love for this mitzvah, he
will motivate, encourage, inspire and arouse others to become engaged in
similar and even different acts of Chesed as well.
6.
Rabbi Moshe Meir Weiss, Shlita, teaches that a Ba’al Chessed
is not necessarily someone who has money at all, but who is someone who sees
the need and acts upon it. For instance, he not only says “Assusa”,
“Gezhuntheit” etc. when someone sneezes--but also pushes over the box of
tissues. Rabbi Weiss related a telling incident which had occurred to him
personally. He was running back to the supermarket to return a shopping
cart, after having done some last-minute shopping for Shabbos. He saw a
non-Jewish woman walking towards the supermarket and he said to her “Here is
a cart”, and she responded “I don’t need it”, even though, she was walking
towards the supermarket anyway, and his rush to get it back was obvious. A
Ba’al Chessed would have perceived the obvious the need, and whether
or not he needed the cart--and most certainly if he was going in that
direction--would have returned the cart--and even offered to do so without
even being asked. In order to train his young children in this area, Rabbi
Weiss made a point of giving them extra snacks or drinks and told them to
give it privately to someone else who did not bring snack that day. We can
apply this extremely significant Middah in many ways--in the most
extraordinary and most ordinary of situations!
-----------------------------------------------------
A BIT DEEPER:
If one delves a bit deeper into the Parashios describing the great Midos and
conduct of Avrohom Avinu, he may have a perplexing question: On the one
hand, Avrohom Avinu suspects Paroh, Avimelech, and Efron of dishonesty, and
at least in the cases of Paroh and Avimelech, possible retzicha and
ni’uf. Yet, on the other hand, Avrohom Avinu greets and treats
royally people who appear to be idol-worshipping arabs, davens for the
wicked people of Sedom to be saved, makes a pact with Avimelech even after
what Avimelech had done, and sets up an Aishel in Be’er Sheva to give free
food, drink and lodging to nomadic and other wayfarers. Does not this
behavior seem contradictory--on the one hand, understanding the evil ways of
the people around him, and dealing with them appropriately, without flattery
and without compromise--and on the other hand, treating people so different
from him with great respect, dignity and kindness. HaRav Ezriel Erlanger,
Shlita, explains that this is truly not contradictory behavior at all.
Avrohom Avinu understood that man has within him both tov and rah.
Avrohom was not born a Malach--he too worked to restrain and overcome the
evil within him. It is for this reason--from his own personal
experience--that he believed in people. Yes--bad can go very far--but within
the very same person, the good can overcome it and change the die-hard Rasha
into a true Tzaddik. It is our duty, Avrohom Avinu realized--not only to
help ourselves conquer the evil within us and replace it with good--but to
help others--who have that very same potential, as well! Everyone can ask
himself--’when will my deeds reach the deeds of my forefathers?’...and
everyone is capable of answering the question--successfully!
========================
16 Marcheshvan
TESHUVAH MOMENT:
The Sha’arei Teshuvah
(3:54) writes that one is obligated to actively contemplate eitzos
hagunos u’mesukanos to help one’s friend--and that this is one of the
ikarim of Gemilus Chassodim. If one would take a few moments each day to
fulfill these holy words, he would indicate his special dedication to Chesed.
----------------------------------------------------------
FROM COR OF GREATER DETROIT: “KELLOGG’S
CEREALS:
The following “Limited Edition” Kellogg’s cereals do not bear a K or
OU symbol and are not certified Kosher, due to the addition of marshmallows
(which contain non-Kosher gelatin): Apple Jacks with Spooky Marshmallows,
Chocolate Frosted Flakes with Spooky Marshmallows, and Froot Loops
with Spooky Marshmallows. Other Kellogg’s cereals that contain
marshmallows or gelatin are also not certified, including Frosted Mini-Wheats
(all varieties), Rice Krispies Treats cereal, and some others.
Kellogg’s cereals that are Kosher bear an OU or OU-D symbol on newer
packages. Older packages that bear a K or KD are also OU approved, except
for Kellogg’s Mini-Wheats Unfrosted Cereal, which is not OU approved
even when the package bears a K.”
----------------------------------------------------------
CHAZARAS HASHATZ:
The Yesod V’Shoresh Ha’avodah (5:6) writes in the name of the Sefer
Avudraham that when one listens carefully to the words of Chazaras HaShatz
in Shemone Esrei, it is considered as if he davened a second time.
Moreover, he continues, that if one is careful to answer Amen after each
Bracha of the Shatz, it is as if he was Mispallel three times(!).
There are several important lessons that can be learned from this
teaching, among them:
1. The importance of listening (and not being distracted,
learning, saying Tehillem, or doing anything else during Chazaras
HaShatz)--Shome’a Ke’oneh is an important Halachic concept. Perhaps the best
way to listen is to follow word by word in the siddur (some keep their
finger on the word);
2. The importance of answering ‘Amen’ (and the utter folly of
failing to do so)—just one word meaningfully recited provides you with an
entire Shemone Esrei; and
3. The power of a woman’s prayer. After all, Chazal teach that
women are as obligated in Tefillah as men-- ‘for they too need rachamim--
require mercy’. As we know, women do not daven tefillah b’tzibbur on a
daily basis. Accordingly, we may conclude that a woman’s prayer has the
power of the three Tefillos that the man must acquire through a pristine
Chazaras HaShatz!
----------------------------------------------
YAHRZEIT OF HARAV SCHACH, Z’TL:
Today, 16 Marcheshvan, is
the Seventeenth Yahrzeit of HaRav Schach, Z’tl (HaRav Elazar Menachem Mann
B’R’ Ezriel). It is well known that Rav Schach wrote in his Tzava’a
that anyone who learned from him, any of his ‘talmidim’ who gained from him
either in Torah, Yiras Hashem, or Midos, should do Chesed with him and learn
a Mishna or a Machshava of Mussar, and that in turn, Rav Schach will do what
he can to be Meiltiz Tov for those who do so. On this note, we provide the
following teaching of HaRav Schach on this week’s Parasha: Chazal (Shabbos
127 A) teach that welcoming guests is greater than greeting the Shechina, as
we see from Avrohom Avinu in the beginning of this week’s Parasha-- as he
left his audience with Hashem in order to greet the wayfarers. How could
this be, Rav Schach asks? After all, does not the Mesilas Yesharim teach
that the whole goal of life is to come closer to the Shechina?! Rav Schach
explains that Avrohom Avinu was initially only standing in front of Hashem.
By running to greet the potential guests, he was doing better than ‘merely’
standing in front of the Shechina--for he was emulating the Shechina with
his act of Chesed, thereby binding and becoming one (Kevayachol) with
Hashem, rather than Hashem standing only in front of him.
Hakhel Note: Of the Thirteen Attributes of Hashem that we are to
emulate, two of them involve Chesed--’Rav Chesed’ and ‘Notzer
Chesed’. If one would think about it from a parent-child perspective, a
parent would have much greater Nachas from the child doing what the
parent does--rather than the child simply being together with him in his
presence!
We also provide two famous vignettes from the Sefer
Conversations on the Life of Rav Schach, compiled by HaRav Asher
Bergman, Shlita:
1. “Rav Schach recalled from the days of his youth how the Alter of
Slobodka, Z’tl (Rav Noson Zvi Finkel) used to instill this fear within the
bachurim - the dread of am-ha’aratzus - as he would urge the boys to learn
seriously, saying, “If you don’t take care, you will become am ha’aratzim!
Go learn!” “When the Alter said these words to us,” Rav Schach related, “we
felt in our very bones that this would be the worst catastrophe that could
possibly occur to us--that we should become am ha’aratzim, and lose out on
the essence of life. Whoever heard the Alter issue this stern warning with
his trembling voice, ‘You will be am ha’aratzim!’ did not require any
further musar shmuz That person immediately and clearly understood
the pathetic tragedy of a person fated to waste his life as an am ha’aretz,
with no possibility of gaining spiritual stimulation or satisfaction in
life.”
2. “Rav Schach would often encourage avrechim to become involved in
teaching Torah to younger students in both junior and senior yeshivos. The
reason, aside from the tremendous independent value of spreading Torah
knowledge, is that developing such a relationship and bond with younger
students is beneficial for the older Talmud scholar himself, in that it
keeps him refreshed and invigorated. Rav Schach expressed a similar thought
in a different matter as well. A tragic incident occurred in which both
parents of a particular family had been killed, presenting the question of
what should be done with the orphans, who had suddenly become bereft of a
father and a mother. The children’s grandmother was interested in taking
upon herself the task of raising them, and was willing to dedicate herself
to this difficult job with all her heart and soul. Deep down, however, she
had doubts as to whether it was beneficial for the children to grow up their
whole lives raised by an “old grandmother.” The woman approached Rav Schach
for advice, and as soon as he heard about her reservations, he told her,
“Whoever is in the company of young people and constantly deals with them,
himself remains young! You do not have to worry about becoming an ‘old
grandmother’ in such a situation!”“
----------------------------------------------
THE FOLLOWING MEANINGFUL EVENTS
ARE EXCERPTED FROM LOVE YOUR NEIGHBOR, BY RABBI ZELIG PLISKIN, SHLITA,
RELATING TO CHESED:
1. A student of the Slobodka
Yeshiva was walking down the street, carrying an uncovered plate of food to
a fellow student who was ill. When he noticed Rabbi Isaac Sher, the
Rosh Hayeshiva, coming,
he felt embarrassed and tried to hide the plate under his jacket. He thought
that the Rosh Hayeshiva would consider it beneath the student’s dignity to
carry an uncovered
plate of food in the street. Perceiving his student’s plight, Rabbi Sher
called out, “You have nothing to be embarrassed about. Carrying food to an
ill person is similar to carrying a
lulav and esrog, which everyone carries in the street during
Sukkos!” (Marbitzai Torah Umussar,
vol.
2, p. 258-9)
2. One
Rosh Hashanah, the Chazon Ish gave two unusual orders: not to
hold the usual recess between Shacharis and the
blowing
of
the
shofar,
and
that
the
shofar
be
blown
without
previously
reciting
Lamenatzaiach
Livnai
Korach
Mizmor
seven times, as is the common practice.
The
people
in
Shul were
all
puzzled
by
the
Chazon
Ish’s
requests.
Soon
afterwards,
they
discovered
the
reason
for
the
unconventional
procedure.
The
Chazon
Ish had heard
a
son
say
to
his father,
“Papa,
you
have
a
weak
heart. Please
eat
something.”
But the
father
refused,
saying
that it was his custom not to
eat
before
he heard
the
shofar.
The
Chazon
Ish
wanted
to
enable
the
man
with
the
weak
heart
to
eat
as soon
as
possible,
and therefore
he
shortened
the
davening.
(Biography
of
Chazon
Ish,
p. 113) Hakhel
Note: The Minhag HaG’ra is not to recite
Lamenatzaiach
in any event.
3. In the European town of Pressnitz, there lived a wealthy man named
Reb Hirsch Yervitz,
brother-in-law
of the Chasam Sofer.
He
would invite to his home all the poor travelers who were in that
city for
Shabbos. These needy people were always placed to
the left
and right of Reb
Hirsch,
who sat at the head of the
table.
A new maid was once hired at the Yervitz household. Unaware
of Reb Hirsch’s custom,
she set places for the
poor at the far end
of the
Shabbos table. Arriving home from Shul with his
guests,
he was momentarily disturbed at the seating arrangements.
Not wishing to embarrass either the maid or his guests, he quickly
picked up his becher,
challos, and setting, and put them at the
end of the table, making the end of the table the head.
(The
Story of the Chasam Sofer, p. 31-2)
4. Rabbi
Chayim Soloveitchik
of Brisk
had a warm and generous
heart,
and
people
who
were
troubled often turned to him as a source of
comfort.
Once,
a mentally unbalanced man came to speak to Rav
Chayim. The man took offense at something Rav Chayim said, and immediately
left his house in anger. Minutes later, Rabbi Yecheskel
Abramsky entered Rav Chayim’s house, and found him
very
worried and sweating profusely. “What happened?” asked Rabbi Abramsky with
alarm: “I offended a person who is not able to forgive me” replied Rav
Chayim.
(Dmuyos
Hod,
vol.
2, p.
82-3)
========================
15Marcheshvan
TESHUVAH MOMENT:
An essential part of our day is giving people the benefit of the
doubt in various situations and circumstances, which sometimes can be quite
difficult. By the following link we provide a short Tefillah to be recited
to be dan l’chaf zechus (which we have provided in the past). May we
suggest that in order to demonstrate a sincere yearning to improve in this
area, that one bli neder undertake to recite the Tefillah daily for
30 days.
http://www.hakhel.info/archivesPublicService/PrayerforJudgingOthersFavorably.pdf
----------------------------------------------------
WHERE WE FIT IN!
In last week’s Parasha we find the name of Hashem ‘Shakai’
mentioned for the first time. As Chazal teach, this Name refers to: “Ani
Hu She’amar L’Olom Shyehei Dai--I was the One Who told the world to stop
from further creation.” HaRav Boruch HaLevi Epstein, Z’tl, in his Sefer
‘Torah Temimah’ asks why stopping the process of creation deserves
that a name of Hashem be called after it. After all, wouldn’t it have been
fantastic to have even more wonders in the world?! He answers that Hashem,
only because of His great beneficence stopped the world from further
creation --for if He had allowed creation to go further, man would have had
nothing more to do or accomplish in this world. Our existence would have
been an insignificant, non-meaningful, ‘nahama dechisufa’, one.
Accordingly, the Name, Shakai, is a great praise of ours to Hashem-- for it
thanks Hashem for giving our lives meaning and purpose-- to complete the
world in a way that only each and every one of us can!
Hakhel Note: Based upon this wonderful explanation, we can
understand why, of all of the names of Hashem that could possibly greet us
as we go from room to room in our homes, buildings and institutions, it is
that name--‘Shakai’--on every doorpost--as if to remind us as we constantly
come and go to reach our Shleimus--and, by doing your part, helping the
whole world achieve its Shleimus as well!
----------------------------------------------
LOVING CHESED:
As Parashas Vayeirah provides us with the foundations of the Torah concept
of Chesed, we provide the following important derivative teachings from the
Sefer Loving Kindness, based on the Sefer Ahavas Chesed
(Chofetz Chaim Heritage Foundation; Artscroll),from the ‘Step By Step’
portion of the work, which contains so much practical advice. We highly
recommend the Sefer’s study on a daily basis-it is divided into 178 short
daily segments:
1. When an opportunity for Chesed comes my way, I will try to think of the
recipient as a beloved member of my family.
2. In doing a kind act, no matter how small, I will focus on the fact that
this small gesture is an essential support for the world.
3. The next time my mind defaults to the thought, ‘Someone else will
probably take care of it,’ I will motivate myself to be that ‘someone else.’
4. Today, I will bli neder begin to give charity on a daily
basis--through a pushka, in Shul or by any other accessible means--but it is
part of my daily schedule, just as eating, sleeping, davening and saying
Tehillim....
5. The next time a person who I don’t particularly hold in high regard is
in need of help, I will try to offer whatever help I can.
6. I will become more conscientious about returning borrowed items as soon
as I have finished with them.
7. In my future dealings with guests, I will attempt to project myself into
their situation so that I can accurately gauge their needs.
8. When I have the urge to put off an act of kindness, I will remember that
the opportunity may never be available again.
9. I will perform chesed and give tzedaka in a generous manner; I will try
to rely less on material possessions for a sense of security.
10. The next time someone comes to me with a problem, I will try to focus
more fully on what they are saying and how they are feeling.
11. The next time I hear of someone’s difficulties, I will daven to Hashem
for help.
Hakhel Note: Please review the above items--they are precious, enlightening
and enriching!
---------------------------------------------------------------
YAHRZEIT OF THE CHAZON ISH:
Today is the Yahrzeit of the Chazon Ish (R’ Avrohom Yeshaya B’R’ Shmarya
Yosef) Z’tl, whose Tefillah for one to recite on behalf of his son we had
provided in yesterday’s Bulletin, and whose profound impact on our
generation continues to echo around the world. The following thoughts of
the Chazon Ish are excerpted from Divrei Siach, a beautiful
compilation by Rabbi Yitzchok Goldshtaff, Shlita:
1. HaRav Nissim Karelitz, Shlita, reports that the Chazon Ish told him that
when we say that the world exists because Torah is being studied every
minute somewhere--it also includes the sleep of Talmidei Chachomim and
Lomdei Torah who do so in order to be able to continue to learn!
2. The Chazon Ish told people who asked him whether they should move to Bnei
Brak not to do so--because he wanted there to be Yiddishkeit everywhere!
3. HaRav Gershon Edelstein, Shlita, reports that the Chazon Ish told him
that one should be makpid to eat bread at Melaveh Malka--and not be Yotzei
with Mezonos.
4. In instructing bachurim, the Chazon Ish would advise them to learn over a
sugyah more quickly before studying it be’iyun. After completing a perek, he
recommended reviewing it seven times, without Rashi or Tosfos. He said that
if one initially learned the Perek with Rashi and Tosfos and then reviewed
it this way seven times, he would remember the Rashi and Tosfos as well!
5. The Chazon Ish ruled that when davening for one who is ill, if one does
not know the name of his mother, he can use the name of the father, and if
one does not know the father’s name, he can use the name of the city.
6.
The Chazon Ish writes that everyone has the mitzvah to perform “Bikur
Cholim” upon himself, as well. This means that he must take care of his
body and use the most effective means possible for his personal health. See
below for additional important points on the great Mitzvah of Bikur Cholim.
7.:
The following thoughts of the Chazon Ish are from his nephew and close
student, HaRav Chaim Kanievksy, Shlita, and are found at the end of Sefer
Derech Sicha, Volume II:
A. The Chazon Ish
advised HaRav Kanievsky that one need not take off of a Gemara the Sefer of
an Acharon that was placed on top of it--but that one may not place his
elbows on a Sefer!
B. A Talmud Chochom did not want
to engage in a Yissocher/Zevulun relationship in order not to lose reward
from his Torah learning. The Chazon Ish told him to do the will of Hashem,
and not do something for the sake of reward.
C. When the Chazon Ish heard
that the Chofetz Chaim wanted girls to study Torah SheBechsav and Ma’amarei
Chazal, he happily responded--”I also said the same thing!”
D. The Chazon Ish would stand
before his older brother, based upon the Chazal that one must show respect
to an older brother.
E. In the area of Shidduchim, he
advised that one check on the proposed Shidduch’s Yiras Shomayim--which is
evidenced by how the person davens. He also advised that if one asks an
Adam Gadol a question about a Shidduch, his advice must be listened to. It
is said in his name that any girl who learns in Bais Yaakov today is
considered a Bas Talmid Chochom.
F. Just as Torah is a man’s
antidote to fight the Yetzer Hara, Tzniyus is a woman’s antidote to fight
the Yetzer Hara.
G. Someone asked him if he could borrow
funds even if he did not know how he could repay them, simply based on his
bitachon that he would obtain the funds to repay. The Chazon Ish
responded--only if you would lend funds to others based on the very same
bitachon that he would obtain the funds to pay you back.
H. He ruled that if one received
a loan from a Gemach, when repaying the loan he should not give additional
money as a donation--for this would be Ribbis D’Oraisah.
I. He said that Anavah means
that a person knows the truth about his knowledge and talents--but
recognizes that he does not deserve anything because of it.
J. He held that if by mistake one overrode
his stop (even if he was involved in learning), he must pay the extra fare
involved.
K. Once someone referred to a friend as a “yekke”,
not meaning to insult him. The Chazon Ish told him that he was mechaneh
shaim chaveiro--he is improperly referring to his friend by a nickname,
even if he didn’t intend to insult him.
L. He would say that the way to avoid
forgetfulness--is to do it immediately! Hakhel Note: Remember--this is the
advice of a Gadol--so always keep it in mind!
========================
14Marcheshvan
TESHUVAH MOMENT: “Every
day, a heavenly voice cries out “Return, children, return.” Although we
cannot hear the heavenly voice, our neshama “hears” the voice that awakens
our heart, causing the hirhur teshuvah that we experience. This
hirhur teshuvah represents an awakening from spiritual slumber, without
which teshuvah cannot occur. The awakening leads to a small elevation: a
crack in the armor of defilement that surrounds the heart, which in turn
leads to the potential for complete teshuvah.” [The Power of Teshuvah,
by Rabbi Heshy Kleinman, Shlita, p. 69]
----------------------------------------------------
THE TEFILLAH OF THE CHAZON ISH:
As tomorrow is the Yahrzeit of the Chazon Ish, we provide by the following
link the famous short Tefillah that he composed for one to recite on behalf
of one’s son -
http://tinyurl.com/qfakgle
----------------------------------------------------
DAVEN!
There is popular adage in Eretz Yisrael: “Lifnei HaTefilah Ani Mispallel
She’BeAis HaTefillah Ani Espallel!”--Before I daven, I daven that I will
truly pray when I am davening!” Let us devote ourselves to kavannah in
Shemone Esrei with renewed sincerity and vigor!
--------------------------------------------------
SHORT TEST:
Which of the following phrases are not Ona’as Devorim?
1. Where is your Seichel?
2. Act your age
3. What’s with you?
4. Hel-lo!
5. Zei Gezunt
Hakhel Note: You can prepare your own test based upon the phrases
you may otherwise say or hear!
--------------------------------------------
YOUR THOUGHTS ARE WELCOME!:
In
last week’s Parasha:
1. We
find that Avrohom Avinu built a Mizbeach to Hashem, and then
encountered a famine in Eretz Yisrael (Bereishis 12:8-10). Similarly, we
later find that he built a Mizbeach to Hashem, and then immediately
found himself at war with the superpowers of his time (Bereishis
13:18-14:1). What lesson can we derive from the juxtaposition of building a
Mizbeach to Hashem to an eis tzarah that followed?
2. We
also find the first mitzvah that Avrohom Avinu is actually commanded. Yet,
when a child comes of age, he is commanded in all 613 of the Mitzvos at
once--imagine how much strength Avrohom Avinu’s acceptance of just one
Mitzvah instilled within us! Why, however is a boy who comes of age referred
to as a ‘bar-mitzvah’--after all, even if the word ‘bar’ in Aramaic means
‘son’--doesn’t it also mean ‘outside’, or ‘to exclude’--we don’t want the
boy to be outside or excluded from Mitzvos, chas veshalom! Why don’t we
simply call him a ‘ben- mitzvah’?
Once again...we look forward to your thoughts!
--------------------------------------------
THE SECRET OF UNITY:
The Kitzur Shulchan Aruch (12:2) provides a great lesson for us in
the incredible effects of unity--or at least one’s own personal sincere
attempts to obtain it: “Before davening one should have especial
kavannah to genuinely accept upon himself the Mitzvah of VeAhavta
LeRayacha Komocha. For when there is separation among K’lal Yisrael
below, then there is no unity in the heavens either. Conversely, when we
unite with our fellow Jews below, it causes the souls above to be
united--and this oneness also allows our Tefillos to become united as they
reach the heavens. When our Tefillos are united, they are pleasing
to Hashem.”
Hakhel Note: This demonstration of Bain Adam L’Chaveiro, then,
directly branches to Bain Adam L’Makom--and produces huge gains--Bain
Adam L’Atzmo!
-------------------------------------
ON BIKUR CHOLIM:
HaRav Chaim Kanievsky, Shlita, relates that he once went to be Mevaker
Choleh to his father-in-law, HaRav Elyashiv, Z’tl, who had been ill.
HaRav Elyashiv asked him--is there truly a chiyuv to travel from another
city [i.e., from Bnei Brak to Yerushalayim] to perform the Mitzvah of Bikur
Cholim. HaRav Chaim responded that Chazal teach that when one visits a
person who is sick--Goreim Lo Sheyicheh--the visitor causes the sick
person to live--and therefore, in his view, the Mitzvah of Bikur Cholim
applied inter-city as well!
As this week’s Parasha teaches of the primary importance of Bikur Cholim, as
Hakadosh Baruch Hu visited Avraham Avinu after his bris, we provide the
following additional reminders on Bikur Cholim:
1. According to the Chochmas Adam (151:3) the ikar (main point) of Bikur
Cholim is davening for the sick person while visiting him. In fact, the
Kitzur Shulchan Aruch (193:3) paskens that one has not fulfilled the mitzvah
of Bikur Cholim if he visits, but does not daven to Hashem while there.
This is because the Shechina is present above the head of the sick person,
and your tefillos are, k’viyachol, in front of the Shechina itself (Shulchan
Aruch, Yoreh Dei’ah 335, Shach seif katan 3). In your tefillah, you should
ask for Hashem’s mercy for that particular choleh “B’soch Cholei Yisrael”
(amongst the other sick of Israel), because, in the merit of the many, your
tefillos will be better received (ibid., Shach seif katan 4).
2. Bikur Cholim should not be performed when it is convenient for the
visitor, but when it is best for the choleh. As the halacha states, one
should not visit in the first three hours of the day… the last three hours
of the day…, etc. (Shulchan Aruch, Yoreh De’ah 335:4).
3. In addition to tefillah, there is a mitzvah to give the choleh ‘nachas
ruach’ (Kitzur Shulchan Aruch 193:3). This does not mean that one should
speak on and on, or even with witticisms. Statements should as “You’ll now
have to take that medicine for the rest of your life,” or “Next time, you’ll
be more careful,” or even “How will this affect your life going forward?”
may be equated with smacking a poor person across the face and knocking out
a few teeth as you hand him a hundred dollars with a smile.
4. One should try to tidy up and make the atmosphere more cheery for the
choleh, if possible. The Gemara (Nedarim 40A) relates that Rabbi Akiva
himself swept and cleaned the floor for his sick student. It is no wonder,
then, that one who acts wisely with the ill will himself be saved from ‘a
bad day’ by Hashem (see Tehillim 41 and Gemara, Nedarim 40A).
5. Finally, one should consider a choleh’s status after he leaves the
hospital, and even after he returns to shul or to work. The fact that he
has somewhat healed does not necessarily mean that he is not suffering pain
or is otherwise in distress. One should continue to daven for, and inquire
as to, a person’s welfare, until he is confident that the choleh has
received his Refuah Shleimah!
========================
13 Marcheshvan
A TESHUVAH MOMENT:
Should you ever feel bitter? The answer is actually--yes. The Chofetz Chaim
(also see Sha’arei Teshuvah 1:13) writes that Ikar HaTeshuvah Lefi
Merirus HaLev. When doing Teshuvah--you must sincerely sense the
bitterness of the sin that you committed and its continuing effect upon your
being and even upon the world--until Teshuvah makes life sweet again!
----------------------------------------------------------
A FEW PERSONAL
QUESTIONS:
1. What do you do when you are the most awake? Some
believe that they are ‘morning people’, others ‘afternoon people’, and yet
others, ‘late night individuals’. In whatever manner a person views himself
as, ask yourself what you usually dedicate your ‘most awake’ hours for--is
it Torah and Ma’asim Tovim…or something else? Conversely, is your primary
Torah-study time when falling asleep after eating dinner and taking care of
matters at home…?
2. Should you ‘go behind his back ‘to help him’? Before
doing so, ask yourself this question out-loud--and pensively--three times.
If the answer is not pellucidly clear in your mind, consult with your Rav or
Posek before doing so.
----------------------------------------------------------
FROM A READER:
“Regarding
Tzipisah L’Yeshuah I heard a nice thought. The Yeshuah can even mean
our personal Yeshuah because that represents a small part of the Tzar
HaShechina while we are still in galus. (For example, having the challenge
of raising a child that is going off the derech can be compared to the
Shechinah watching His children, K’lal Yisrael, wandering in blindly in this
long and dark galus.) In this context we can understand it as: “Did we truly
believe, b’emunah shelaima, that the Yeshua to our personal tzara can
come k’heref ayin--and that the Yeshua is coming straight from Hashem?!”
----------------------------------------------------------
THINKING OF BLESSING:
One other important thought on Brachos--from last week’s Parasha. Hashem
tells Avrohom “VaAvarecha Mevarecha--I will bless those who want to
bless you.” Since Hashem views someone who has had a Machshava Tova
as if he had already performed it, it follows that one who even thinks of
blessing Avrohom (and B’EH his descendants!) will be blessed by Hashem.
This has great ramifications, for not only will the blessing take place--but
it will take place by one who has already been blessed by Hashem!
----------------------------------------------------
CAPTURED CITY:
Because the Yetzer Hara is a
melech zakein u’kesil--an old and hoary king, we must ‘be smart’ and
devise ways of dealing with his methods of deceit and entrapment. A Rav who
does not live in the city itself advised us that whenever he must travel
into the city, he is very much repulsed by what he sees and
experiences--but, nevertheless finds that the Yetzer Hara is very much at
work, pulling at one’s heart and at one’s eyes. When he does travel into the
city, he has found what helps him deflect the allurements of the Yetzer Hara
is to view the city as ‘captured’--and the unchaste or improperly behaving
people that he meets there as individuals who have gone over to the side of
and are collaborating with the enemy. One who is loyal will keep his
distance and stay clear of them--for even if the city is captured--one can
still maintain his dedication and resolve, his faithfulness and devotedness
to the side of that which is true, good and right!
----------------------------------------------------
QUOTE OF THE DAY:
Kedusha requires effort. If one does not pay attention to his actions, he
will go downhill in the ordinary course. If one does not make the effort to
come to davening on time, he will find himself coming to davening later (and
later). If one does not consider learning more, he may lose a Chavrusa here,
and a daily Mishna Seder there. If one is not proactive in performing Chesed,
he will find himself doing less of it. Life needs sustenance not only by
eating and sleeping, but by the conscious effort to improve spiritually. One
must be diligent not get caught up with the rush of society and apparent
daily stresses--and be sure to remind himself that he is a descendant of
Yaakov Avinu--who was taught by Hashem to take steps up the very important
ladder--of life! [Rabbi Yisroel Reisman, Shlita, at a Hakhel Yarchei
Kallah]
----------------------------------------------------
THE
MEANING OF L’SHEIM SHOMAYIM: We
provide the outstanding words of the Chassid Ya’avetz to Avos 5:2, as
brought by HaRav Yechezkel Levenstein, Z’tl, on last week’s Parasha: We all
know that the only reference to Avrohom Avinu being thrown into the fiery
furnace are the Torah’s words “Ani Hashem Asher Hotzeisicha MeiUr Kasdim--I
am Hashem Who took you out of Ur (fire), Kasdim.” Why does the Torah not
mention the great miracle of Avrohom’s salvation from the fire--and why
doesn’t the Torah mention this tremendous challenge as one of Avrohom
Avinu’s great Nishyonos over his belief in Hashem? After all, at the
Akeidah in this coming week’s Parasha, Avrohom was offering up his son--but
in Ur Kasdim he was sacrificing himself, without any living
descendants at that time?! Moreover, the Nisayon of the Akeidah was in
Avrohom’s older age by which time he had many students following in his
path, and after he had already experienced the Bris Bain HaBisarim, and had
received Hashem’s assurances of the continuity of his descendants. At Ur
Kasdim, however, Avrohom was still alone against the world, and was
apparently not yet zoche to the Devar Hashem--yet he was moser nefesh
to such a great extent--yet without any direct reference in the Torah! The
Chassid Ya’avetz answers that the nisayon of the Akeidah was due to the
tzivui of Hashem, whereas at Ur Kasdim, Avrohom’s act was based upon his
own knowledge, intellect and belief. In a word, at Ur Kasdim Avrohom
understood what he was doing and was willing to sacrifice himself because he
knew it was the truth--just as a scholar or philosopher would be ready to
have his life taken for what his mind told him was right and proper. A
Nisayon, however, is different. It is to perform an act or do something
L’Sheim Shomayim--even if one does not understand what he is doing or
why--but simply and purely to fulfill the Mitzvah of Hashem. Our success at
a Nisayon raises our level of Deveikus BeHashem! Hakhel Note: As we
may go through our own individual Nisyonos, it may be important to keep this
concept handy.
----------------------------------------------------
A
FEW IMPORTANT PARTING LESSONS FROM PARASHAS LECH LECHA:
A.
Chazal (Avodah Zara 9A) teach that this world will exist for 6,000
years--with the middle 2,000 being described as “Torah,” and the final 2,000
being described as “Yemos HaMoshiach.” Fascinatingly, Chazal teach that the
middle 2,000 years of Torah began at the time of “Ve’Es HaNefesh Asher
Asu BeCharan--at the time that Avrohom Avinu began to influence those
around him to leave Avodah Zara and come close to Hashem.” Chazal, then, do
not describe the 2,000 years of “Torah” as beginning from when Avrohom Avinu
began to study Torah and come close to Hashem himself, but rather from the
time that he brought others close to Torah. What a great lesson for his
descendants! The Era of Torah can only begin when it is valued enough to
share it with others, and not merely keep it for oneself. If one truly
desires to demonstrate his feelings for Torah, the primacy and importance of
Torah and Mitzvos in his life, then he will make it a point to go out of his
way to relate a D’var Torah that has just moved or inspired him; he will
help someone properly practice a Mitzvah or Halacha that he is obviously
weak in; and/or arrange for a weekly study partner with an emphasis on Kiruv--either
Kiruv Kerovim or Kiruv Rechokim. Avrohom Avinu, Chazal show, is not only
the Master of Chesed--he is the Master of Torah--and they both begin with
the same Yesod, with the same foundation--sharing that which is easier to
hold on to and keep to yourself--with others!
B.
The Pasuk teaches that Avrohom Avinu encamped to the west of the City of Ai
and to the east of the City of Bais Kail. [Note: HaRav Chaim Kanievsky,
Shlita, rules that the name of Hashem should not be mentioned when
mentioning the City “Bais Kail”.] Chazal (Sanhedrin 44B) teach that Avrohom
Avinu encamped in this place in order to daven for his descendants whom he
foresaw would have trouble with the people of Ai. The lesson Chazal draw
from this is that “LeOlam Yakdim Adam Tefillah LeTzara--a person
should always daven before a Tzara takes place”--with the hope that the
Tefilla will void the need for the Tzara. We note that Chazal do not
distinguish between ‘sizes’ of Tzara, and that the lesson applies to Tzaros
of all kinds--both large and small. For example, as we are now in a
“changing weather” season, one can certainly daven to Hashem that he not get
a cold, strep, or any virus, infection, or other illness which r’l seems to
be more prevalent during these times. Nothing is too big or too small for
Hashem--we should be smart enough to recognize in advance that He is
the Source of Everything--that He starts and stops, brings on and withholds,
weakens, invigorates and reinvigorates, and can bring on pain, adjust it,
and cure it. Our ability to sincerely daven to Hashem in advance,
demonstrating our Emunah and Bitachon, may obviate the need for symptoms,
events, and occurrences which may have been otherwise necessary--but are no
longer needed!
Additional Note:
There
are, of course, other Tzaros to avoid besides sickness--the mad activities
of Arab terrorists; the effects of an estimated tens of thousands of rockets
around Eretz Yisrael…, issues relating to shidduchim, marriage and
parent-child relationships, parnassah and money.... We know to Whom to
turn--let us take the lesson of Avrohom Avinu--and do what we can to help
save ourselves, our people, and the world from pain and suffering, from
difficulty and devastation--Tefillah is the preemptive strike that Hashem is
looking for!
C. The Pasuk records that, after Hagar conceived from Avrohom while Sarai
had not, “Vateikal Gevirta Be’Eineha--Sarai became lowered in Hagar’s
esteem.” The Pasuk then records “VaTe’aneha Sarai--and Sarai dealt
harshly with her, and Hagar fled.” (Bereishis 16:6). If you have a moment,
we would urge that you review a very short Ramban on these last words, and
bring this great and important lesson with you wherever you may be--at work,
out shopping, and most especially at home!
========================
10 Marcheshvan
TESHUVAH MOMENT:
As we study the greatness of Avrohom Avinu in this week’s Parasha, we should
discuss with others (at the Shabbos table or otherwise), how we can improve
our acts of Chesed in a way which would give Avrohom Avinu nachas!
-------------------------------------------
THIRTY DAYS!
As incredible as it may sound, it is now 30 days since Yom Kippur, and 40
days since Rosh Hashanah! The halfway mark--even in this leap year will be
coming sooner than we think…. It behooves each and every one of us at this
time to take a few moments out to recall what our goals and aspirations were
for the year, to consider what we have accomplished (now that we are in
fact, a couple of weeks past Yom Tov), and to determine how we can better
put ourselves in the right direction for the future. Without wishing to
sound intimidating, we intend to provide a similar awareness notification in
another 40 days--so we ask that you plan to meet the challenge.
Additional Point: In order to keep the special spirit of Yom Kippur
throughout the year, as we have noted in the past, there are special people
who count every ten days from Yom Kippur--and designate the day as ‘Asiri
Kodesh’--a tenth day reserved or dedicated to more lofty conduct.
Today, as the 10th day of Marcheshvan, is the third Asiri Kodesh since Yom
Kippur. A practical and effective way to activate and apply your Asiri
Kodesh is by keeping on guard a bit more throughout the day--asking
yourself--would I do this, say that, or even consider that, would I conduct
myself in this manner, if today was Yom Kippur? The Asiri Kodesh--a
special opportunity to elevate yourself --together with others around the
world!
----------------------------------------------
THESE DAYS OF MARCHESHVAN:
The Luach Davar BeIto provides the following reminders to us relating
to today--the tenth day of Marcheshvan, and tomorrow, the eleventh day of
Marcheshvan:
A. The Sefer Mo’ed Lechol Chai brings that Gad ben Yaakov was
born today. Gad is a Siman of Mazel (“Bah Gad--Bah Mazel Tov”, see
Targum Yonasan)--and accordingly should be a day of Mazel Tov for one
attempting to accomplish anything, for the zechus of Gad is with us the
entire day. Some have the custom today to read the Pesukim that relate to
the birth of Gad, as well as the brachos that Gad received from Yaakov Avinu
and Moshe Rabbeinu.
B. Today is the seventh Yahrzeit of HaRav Dov Schwartzman, Z’tl. The
following is once again excerpted from In His
Ways: The Life and Achievements of HaGaon Reb Dov Schwartzman, Z’tl, by
Rabbi Shmuel Wittow, Shlita: “Reb Chaim
Yehuda [a student], said that for a period of time he had a
chavrusa with the Rosh Yeshiva before davening that began at 5:00
in the morning. The first day he was surprised to see the Rosh Yeshiva
close his Gemara at 6:30, as davening did not start until 7:00. When
he asked the Rosh Yeshiva to explain, Rav Schwartzman answered that he had a
Kabbalah to do a Chesed before davening; so each morning he
would take that portion of time to go home and prepare chocolate milk for
his children’s breakfast.
C. Tomorrow is, of course, the Yahrzeit of Rochel Imeinu. The Imrei
Emes related that when the leader of Nazi Germany yimach shemo
vezichro attempted to enter Eretz Yisrael in the summer of 1942, great
Tzaddikim went to daven at the Kever of Rochel Imeinu, and that Rochel
Imeinu appeared to them and advised that the gezeirah against the
Jews living in Eretz Yisrael had been nullified!
Hakhel Note: The Pasuk in Yirmiyahu (31:14) writes that Rochel cried over
the exile of her children and that Hashem, in turn, responded to Rochel that
she need not cry further.
Most are familiar with the following famous incident: HaRav Chaim
Shmuelevitz, Z’tl, while once at Kever Rochel, was overheard to have said
that although Hashem had instructed Rochel Imeinu not to cry, he, “Chaim,”
was asking her to cry for her children. The question is clear--if Hashem
told Rochel Imeinu not to cry, how could HaRav
Shmuelevitz--”Chaim”--seemingly go against this order and ask her to cry?
Some say, that HaRav Shmuelevitz himself answered the question by explaining
that while a father (Hashem) could tell his daughter to calm down and not
cry, a child (such as HaRav Shmuelevitz) could ask his mother to show a
special care and concern for her children. A second explanation is given in
the name of HaRav Moshe Aharon Stern, Z’tl, who teaches that Hashem, by
telling Rochel that she didn’t have to cry, was actually inviting further
supplication and tears. HaRav Stern draws the parallel to Hashem’s response
to the sin of the Golden Calf, where He tells Moshe Rabbeinu “Leave me alone
and I will destroy them,” even though Moshe had not yet asked for mercy from
Hashem for the Chait HaEigel (See Shemos 32:10 and Rashi there).
Related Note: We had once received the following moving thoughts from a
reader: “When we speak about Rochel Imeinu, we say, ‘Kol B’ramah Nishma...Rochel
Mivaka Al Baneha Ki Einenu...--a voice is heard on high...Rochel is
crying about her children....’ The question is why is the term ‘mivaka--used?! Should
not the Pasuk simply say: ‘Rochel Bocha--Rochel is crying’ because
she is constantly crying for us to come out of Galus! The answer could be
that mivaka means that Rochel Imeinu is crying intensely
hard--because we are not crying! She is trying to get us to cry out of
the pain of Galus because we seem to forget where we are. What we have to
do now is cry out to Hashem and beg and plead for Him to take us out!
Rochel wants us to cry, to feel uncomfortable in Galus. If we don’t feel
like we are in Galus and we don’t cry out to Hashem, then why should He take
us out altogether?! If we are fine where we are, then why should anything
change? The only way to get out is by asking for it! If Rochel is crying
for us on High (as we know that Hashem says that her tears are going to
bring the Geulah) why not take out your Sefer Tehillim or use your own words
to BEG Hashem to bring us out of Galus! And THEN Hashem will be able to
tell Rochel Imeinu, ‘Minee Koleich Mibechee V’einayich Midim’ah,’--Rochel,
you can stop crying, because ‘V’shavu Banim Ligevulam,’ Bnei Yisrael
will return to their boundaries. May we all have the zechus to see these
very words come true!”
Final Note: Some have pointed to the fact that terrorists in Eretz Yisrael
have attacked at Kever Rochel Imeinu, and at the Kever of her son, Yosef
HaTzaddik--indicating an underlying fear among them of the arrival of
Moshiach Ben Yosef. In turn, it may be suggested that the name of Yishmael
does not mean that Hashem will listen to their cries--but to our cries from
their terror. In the Selichos for BeHaB recited this past week, we
pleaded: “Kalei Se’ir V’Chosno” (Yishmael)--may our Tefillos
be answered, and may we witness it in our day!
----------------------------------------------
WE
CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
1.
The Mishna Berurah (Shulchan Aruch, Orach Chaim 320, seif katan 12) rules
that if one is eating grapes or olives on Shabbos, he should put the entire
grape or olive into his mouth and chew it then, rather than suck on it when
it is only partially in his mouth, because of issues relating to Sechita on
Shabbos.
2.
Pomegranate juice has become a popular health food. Since it may be obvious
that you are taking it for health reasons--is it permissible to take on
Shabbos? We believe that one can draw the appropriate response to this
question from the following excerpt from Halachos of Refuah on
Shabbos by Rabbi Yisroel Pinchos Bodner, Shlita: “One may not take an
enema on Shabbos. Even though taking an enema does not necessarily involve
medicine, nevertheless, since it looks like a therapeutic procedure, and
there are medicines for constipation, if it were permitted, people might
mistakenly assume that taking medicines is also permitted. According to
some Poskim, one may use plain water (without any additives) as an enema for
constipation. However, if the constipation is so severe that one feels weak
all over, or one feels so incapacitated that he cannot function, he is
permitted to use any type of enema, but should insert it by way of shinui.
More often than not, constipation is not incapacitating, in which case an
enema may not be taken. Nevertheless, if one can cure his constipation by
taking a long walk, or by eating regular foods that are natural
laxatives, such as stewed prunes, prune juice, licorice tea, or high-fiber
cereal he may do so, since these are activities of healthy people, and
would not be confused with taking medicine.”
3. The
following is an inspirational thought from the Hilchos Shabbos Imitative,
L’Zechus Refuah Sheleimah L’Chaya Malka Bas Bassheva. To receive the Hilchos
Shabbos Initiative weekly Shabbos Halachos, email
learnshabbos@gmail.com:
“The
Mishna Berurah writes, ‘It is a mitzvah from the Torah to add on to the
Shabbos at its beginning and at its end.” This is called ‘Tosefes Shabbos’.
Why did Hashem bring the redemption from Mitzrayim after only 210 years,
instead of the 400 that Hashem told Avraham? Chazal say they were redeemed
earlier in the merit of Tosefes Shabbos. Why did that particular mitzvah
bring the redemption quicker? The Yitav Lev explains: Hashem saw that the
Jewish nation was keeping Shabbos beyond its exact times, so Hashem said, “I
see that you are not being particular about time, therefore, I will also be
flexible with time.” In this manner, the 400 years were decreased to 210. So
too, if we add on to Shabbos, we can cause the arrival of Moshiach to happen
sooner. Furthermore, we can be redeemed from all forms of difficulties and
struggles sooner than they were ordained to end.” (As quoted from Rabbi
Biderman – Torah Wellsprings)
-----------------------------
POINTS AND POINTERS ON THIS WEEK’S PARASHA, PARASHAS LECH LECHA:
A. We must
always remember the
tremendous zechus that the
Avos bring
us--as we
have noted
before, Chazal (Pesachim
87A) teach that
Hashem told
Hosheah that his Tefillah
on behalf of K’lal
Yisrael should
have been: “Banecha
Heim B’nei Chanunecha Heim
B’nei Avrohom, Yitzchak, V’Yaakov Galgel Rachamecha Aleihen--they are
Your sons, the sons of Your loved ones, the sons of Avrohom, Yitzchak and
Yaakov, heap Your mercy upon them!” Perhaps this Tefillah--a
Tefillah suggested by Hashem
Himself--should be kept on our lips. Asking for
Hashem’s mercy should not be
left to the Yomim Noraim--it is essential that we
always plead for Hashem’s
mercy--especially asking Him to remember the
greatness from which we come!
B. In a related vein, the Sefer Tomer Devorah (1:12) teaches
as follows: This is how a person
should conduct himself. Even if he meets Jewish people who do not act
properly, he should not behave cruelly towards them
or abuse them. Rather, he should show them
compassion, saying, “Ultimately, they are the children of Avrohom, Yitzchak,
and Yaakov. Although they may not behave properly, their fathers were
upright and worthy. One who despises the sons despises the fathers, too. I
do not wish their fathers to be despised because of me!” Thus, one
should not allow them to be disparaged or disgraced,
and certainly not disparage them himself--but instead help them improve
as much as he can.
C. Hashem is referred to in this week’s
Parasha as the Mogein of Avrohom (Bereishis
15:1). The special concept of Mogein Avrohom has, of course,
been included as the
concluding words of the first Bracha of Shemone Esrei. The Kuntres
Avodas HaTefillah points out that Hashem is
our Mogein as well in the
zechus of His being the
Mogein of Avrohom. Chazal
teach Becha Chosmin--we end the first
Bracha only with Avrohom, although Hashem was also
the Mogein of Yitzchak and the Mogein of Yaakov in their
various confrontations with the world around them. HaRav Shimon Shkop, Z’tl
(whose Yahrzeit was yesterday), explains that the reason we
end only with Avrohom is because at the end of days,
K’lal
Yisrael will be much like in the time of Avrohom Avinu, where there
was no Mesorah from generation to generation as
there was in the time of Yitzchak Avinu and Yaakov Avinu. Instead new
Ba’alei Teshuva (including children who have
strayed) will come back to Yiddishkeit and Hashem
will protect us through the difficult periods of
Chevlei Moshiach and the Milchemes Gog U’Magog. Hakhel Note: Accordingly,
it very much behooves us to have
Kavannah in the very timely words of Mogein Avrohom!
D. Avrohom Avinu was taught that his
descendants would be like the stars of the sky. Rabbi Shimon Amsel, Shlita,
points out that the analogy is very appropriate--as
the stars above, just as K’lal
Yisrael, appear so small in this world--yet their
actions make a great and real impact where it counts--in Shomayim!
E. The Mishna in Avos (5:4) teaches that
Avrohom Avinu passed ten different tests. Yet, in the
previous Mishna which states the number of generations between Noach and
Avrohom--our forefather is referred to only as
Avrohom and not Avrohom Avinu. The commentaries explain that the
term Avinu relating to his tests teaches
us that through Avrohom’s succeeding at the tests,
he instilled within us, as
his children, the makeup, character and nature that
has been necessary for us to
survive our tests throughout our history. We were
and are readily able to move from place to place, deal with foreign
governments, sacrifice ourselves for our beliefs, and follow
Hashem’s directives whether we
understood them or not, because of what Avrohom Avinu has passed down
to us. Many people have
genes for physical traits, we are blessed with
spiritual genes which will bring us
through eternity!
F. A Talmid asked the Chofetz Chaim whether he
should be Oleh to Eretz Yisrael, in light of
the dangers presented by the Bnei Yishmael who resided there. The Chofetz
Chaim responded: “The Torah HaKedosha refers to Yishmael with the following
phrase from this week’s Parasha: “VeHu Yiheyeh Perah Adam--and he
shall be a wild man.” The Torah is eternal--and if the Torah refers to
Yishmael in the future tense (will be)--this means that he will
remain this way forever. Even if all of the civilized nations attempt
to educate Yishmael and civilize him, the Torah teaches that this will not
be possible, for he is not capable of being civilized. Even if a descendant
of Yishmael is educated and becomes a lawyer, for instance, then he will be
an ‘orech din pereh adam’. If he will become a professor, then he
will be a ‘professor pereh adam’--for his
inability to become civilized will remain with him forever.” The Chofetz
Chaim sighed, and exclaimed: “Oy, who knows what this pereh adam
will do to Am Yisrael at the end of days?!” The
Chofetz Chaim then advised the student that this should
not detract him from being Oleh to Eretz Yisrael--and
gave him the following bracha: “Aleh L’Shalom, V’Hashem
Yatzliach Darkecha!” (Sefer Talelei Oros)
G. It is not because people are impatient, or that they
have no time because they must
go to work. The reason people stand at a bris, writes HaRav Yaakov Emden,
Z’tl, in his Siddur, is because everyone (aside from
the sandek) must stand for the sake of the Mitzvah.
In fact, one who encounters others on the way to performing a Mitzvah (such
as a bris) he continues, should
accompany them four amos. Hakhel Note: Based upon the foregoing, it would be
an interesting question when one sees the kvater walking the baby in for the
milah, as to whether he should
escort him for at least four amos!
H. More on Davening at a Bris: HaRav Eliyahu Guttmacher, Z’tl,
brings in his notes to the Gemara in Shabbos (130B)
from the Sefer Olelos Ephraim that when a person who is not well is
in attendance at a bris and davens for the baby, he should
also have in mind the phrase “Chaneini
Hashem Ki Umlal Ani” (Tehillim 6:3), asking
Hashem to have mercy on him
as well. Indeed, anyone who has tzaros
should be Mispallel when the child is crying from
the pain of the Milah, for the child’s cries go up directly (without any
disturbance). About this the Pasuk (ibid.) writes “Shema
Hashem Techinasi, Hashem
Tefillasi Yikach--Hashem hear my supplication,
Hashem take my Tefillah.”
HaRav Guttmacher concludes regarding this Tefilah at the Bris: “VEHU
EITZAH NIFLA’AH--this is a wondrous Eitzah.” (Sefer Talelei Oros)
Hakhel Note: The Rema in his commentary to
the Tur (Yoreh Dei’ah 265:4) writes that although he did not see it being
practiced, if one concludes the words of the Pasuk that the Mohel had begun
[Ashrei Tivchar U’Sekareiv Yishkon Chatzeirecha]--i.e., with the
words, “Nisba’ah BeTuv Beisecha Kedosh Heichalecha”--he
is zoche to enter through heavenly spheres!
----------------------------------------------
MORE ON THE FIRST BRACHA: Rashi (Bereishis 12:2) teaches that important words in the first
Bracha of Shemone Esrei correspond to Hashem’s words
of bracha to Avrohom at the outset of the Parasha. The bracha of
V’e’escha LeGoy Gadol (I will make you into a great nation) corresponds
to Elokei Avrohom, Va’avarechecha (I will bless you)
corresponds to Elokei Yitzchak, and VeAgadlah Shemecha
(I will make your name great) corresponds to Elokei Ya’akov.
In an audio-visual presentation that was shown on the life of HaRav Elyashiv,
Z’tl, the point was made the HaRav Elyashiv would have
special Kavannah when mentioning the Avos in the
first bracha of Shemone Esrei. We
should take this teaching to heart, and not gloss over our reference
to each one of the Avos at the outset of the bracha.
Perhaps we can even write into our Siddur the great
three brachos mentioned above to which each of Elokei Avrohom,
Elokei Yitzchak and Elokei Ya’akov refer.
We can also think about the great Middos of the
Avos to which we are
scions--the Chesed of Avrohom and the Gevurah of Yitzchak--which are
brought so to the fore in this week’s Parasha (can we
try to visualize it?)…and the Emes of Yaakov in the weeks to come!
----------------------------------
CONCLUDING THOUGHTS ON THE FIRST BRACHA OF SHEMONE ESREI:
We
conclude our review of the vital first bracha of Shemone Esrei--the bracha
of Avos. This bracha is so essential that the Mishna
Berurah (Shulchan Aruch, Orach Chayim 101, seif katan 4) brings from the
Chayei Adam that if one realized that he did not have
kavannah for the meaning of the words in Birchas Avos,
and he realizes this before he said Baruch Ata
Hashem at the end of the bracha--he
should return to the words “Elokei Avrohom “near the beginning of the
bracha and start from there--this time with kavannah! Additionally, if one
completed the first bracha but did not yet begin the second bracha and
realized that he had not been focused, the Chazon
Ish and others rule that one should review the words
of Birchas Avos in his mind
with kavannah, and then begin the next bracha. This is how careful
we have to be with these
incredible 42 words!
Additional Note A: The Yesod VeShoresh HaAvodah makes it a
point to emphasize in this bracha that we
should be careful to properly enunciate its words,
and avoid the slightest slurs. For instance--it is ‘LeMa-an Shemo’ and not
LeMa’an Shemo, and we should
be careful to say ‘BeAhava’ and not BeAava....
Additional Note B: In the usual brachos that we
make, we refer to Hashem
as Elokeinu--our G-d, without reference to Elokei
Avoseinu--the G-d of our forefathers. In Avos,
we do, however, uniquely refer to
Hashem as ‘Elokei Avoseinu’
as well. This being so, shouldn’t the words Elokei Avoseinu precede
the word Elokeinu--shouldn’t we say ‘Elokei Avoseinu
V’Elokeinu’--after all, isn’t it because Hashem was
the G-d of our forefathers that He is our G-d as well--to be sure, we didn’t
discover Hashem--Avrohom Avinu did!! We welcome your insights.
Additional Note C: The term
“Kel Elyon” uniquely appears four times in this week’s Parasha (Bereishis
14:18-22)--and then reappears in our bracha of Avos. While the basic
translation of the term would be “Supreme G-d,” there seems to be something
more underlying the phrase, as it is repeated several times after the Torah
describes Avrohom Avinu’s war against the superpowers. The Avodas HaTomid, a
commentary on Tefillah, writes that the phrase uniquely and especially
describes that Hashem is the cause of everything-- comes from Him. Rav
Schwab, Z’tl, in his peirush on the siddur adds that we are to understand
from “Kel Elyon” that Hashem’s knowledge is beyond that of any man. He
writes, therefore, that he advised people not to think about how something
like the Holocaust could have happened because we simply cannot fathom
Hashem’s supremacy over us. Can one man defeat the four superpowers of the
World? Can a group of Kohanim quash the seemingly invincible Greek army?
More recently, could the Six-Day War or the Yom Kippur War...or more recent
events.... make sense to the common man? The term “Kel Elyon” is therefore
placed in the Birchas Avos, for it is part of the legacy from our Avos, one
of the foundations of our faith, which is immutable by time, place, or
occurrence. Let us not only recite but feel these words-- every time we
recite the first Bracha of Shemone Esrei!
========================
9 Marcheshvan
TESHUVAH MOMENT: What
will I do better today than I did yesterday?
-------------------------------------------
FROM A READER:
“THE PITFALLS OF MATERIAL WEALTH: The deleterious effect of an
overabundance of material possessions can be illustrated by the following
pasuk from this week’s Parasha, which contains an unusual word order: “Vayikchu
Es Lot V’es Rachusho Ben Achi Avram…--and they took Lot and his
possessions, the son of Avram’s brother (Bereishis 14:12).”
Could it actually be that Avram’s blood relative was the material wealth of
Lot, as the Pasuk appears to read?
Rabbi Daniel Glatstein, Shlita (Morah D’asra of Kehilas Ahavas Yisroel,
Cedarhurst, and Maggid Shiur, Kollel Agra D’pirka, Kew Gardens Hills),
quoting Rav Schwab, Z’tl, explains that Lot’s interest in his wealth
actually interfered with his relationship with his uncle. It caused his
physical separation from Avram (Bereishis
13:11)--and moreover we see from the special
wording in this posuk that Lot’s physical possessions actually stood between
the two, as well.”
--------------------------------------------------------
THE LAST LINE OF AVINU MALKEINU:
The treasured last request of the Avinu Malkeinu tefillah that we recited
many times over the Aseres Yemei Teshuvah, and which we recite on fast days,
is Avinu Malkeinu Chaneinu V’Aneinu…Asei Imanu Tzedaka V’Chesed
V’Hoshieinu. This beautiful, all-encompassing request is not limited
to the Aseres Yemei Teshuvah and taneisim--in fact, we (at least,
men) recite it every day in our regular Tefillos. We should not let this
powerful and comprehensive request to be mere lip service--after all, it was
the conclusion of Avinu Malkeinu at Neilah on Yom Kippur! One should most
definitely make a special point of reciting it with feeling and zeal each
and every day--twice a day!
----------------------------------------------------
DO A GOOD JOB!
Tefillah is referred to by Chazal
as Avodah SheBalev--the work of the heart. Likewise, in the Orchos
Chaim L’Rosh (26), the Rosh refers to Tefillah as a Halacha Nichbedes--honored
work. When one works honestly, and works hard, he does not slacken, let his
mind wander, or try just to ‘get-by’--as these are never the keys to
success--whether one owns his own business, or works for someone else. In
the case of Tefillah, the diligent performance of one’s job will not only
prove successful to the mispallel himself--but will overflow into all whom
he is mispallel for--family, friends, K’lal Yisrael--and the world!
----------------------------------------------------
NEVER ACCEPTABLE!
We suggest that there are certain activities which can never be acceptable,
although the public at large may view them as commonplace or part of the way
that ‘everyone’ acts. Among them: rolling one’s eyeballs at what another
person says or does; twitching one’s nose or smirking when someone enters
the room; making a sarcastic or stinging comment or retort; belching without
first covering one’s mouth and sincerely saying ‘excuse me’; drinking from a
bottle; and taking any other action for which a person of good bearing
should feel embarrassed or would say excuse me. The world may forget--but
not us--that we are a Tzelem Elokim--and always act accordingly!
----------------------------------------------------
TRULY WAITING:
Chazal teach that one of the six questions that a person is asked after 120
years is Tzipisah L’Yeshuah-- did you eagerly await Yeshuas Hashem?”
Upon first reflection, we may ask--what does this question mean; after all,
do not we talk about the redemption many times throughout our davening
daily? It accordingly appears then that Tzipisah L’Yeshuah is at a
minimum something more.
Before
providing short answers, we very importantly note that there is a beautiful
English Sefer Yearning with Fire, by Rabbi Heshy Kleinman, Shlita.
This Sefer provides a full treatment of this essential question, the answer
for which a person must be fully-prepared with. In terms of more immediate
responses, we provide the following three thoughts by different Rabbanim to
whom we posed the question:
1. The
Sha’arei Teshuvah to Shulchan Aruch, Orach Chaim 118 brings the
Mahari Tzemach who advises that in the bracha of Es Tzemach Dovid of
Shemone Esrei--when reciting the words Ki Lishuasecha Kivinu, one
should stop and actually have Kavannah that he is awaiting and yearning for
the Yeshuah. Hakhel Note: HaRav Chaim Friedlander, Z’tl (in his Sefer
Rinas Chaim on the Shemone Esrei), explains that it is not enough to
simply recite the words. Ki Lishuasecha Kivinu, but one must ask for
the Moshiach to come mei’omek halev--in a truly sincere and
heartfelt way!
2. In
the twelfth Ani Ma’amin, we recite that we believe in the coming of the
Moshiach and that we await him every day. This means that just as we know
that Hashem watches over our actions, our words, our thoughts each and every
moment--we also must believe that Hashem has a plan--and that Hashem
is leading us to Yeshuah. Our living is not day-to-day--it is with plan and
purpose--a spiritual plan and purpose! This--we can (and should)
think of many times during the day. This is Tzipisah L’Yeshuah….
3. One
should take a step back--why are we awaiting the Moshiach? What is the hope,
the yearning, the anticipation about? In the second paragraph of Aleinu--Ahl
Kein Nekaveh (originally the Tefillah of Achan)--Chazal clearly set
forth in detail for each and every one of us what we yearn for--what we have
to look forward to. Accordingly, if one recites the Ahl Kein Nekaveh
prayer phrase-by-phrase--he will be clearly demonstrating that he is
awaiting and yearning--and what he is awaiting and yearning for!
----------------------------------------------------
LEARNING TIME!
HaRav Yitzchak Zilberstein, Shlita, was meshameish his father
in-law, HaRav Elyashiv, Z’tl, for more than 50 years. HaRav Elyashiv, of
course, dealt with the most difficult Shailos in the world--pikuach
nefesh, ishus, ribbis…. Yet, no matter how complex the
Shailah, HaRav Elyashiv was able to answer each and every one of them known
to Rav Zilberstein with clarity and preciseness…except one. That
one question is brought by Rav Zilberstein in his introduction to the
new Sefer U’Piryo Masok, as follows: The policy of the Kaminetz
Yeshiva in Yerushalayim is not to have a ‘Bein HaZemanim’ period--so that
Isru Chag Sukkos would be the beginning (or continuation) of the z’man
in the Yeshiva. One year, the hanhalah of the Yeshiva approached HaRav
Elyashiv, and asked him if, because the bachurim had experienced such a
tiring Simchas Torah, and were so busy taking down the Yeshiva’s Sukkah well
into the night, they could give the bachurim off on Isru Chag and begin the
next day--even though this had not been the minhag of the Yeshiva. HaRav
Elyashiv put his head into his hand and thought for a few moments--and said:
“Eineni Yodeiah Mah Le’hashiv--I don’t know what to answer.” They
then asked him what they should do--who they should go to. He answered that
they should go to HaRav Shlomo Zalmen Auerbach, Z’tl. The hanhalah dutifully
went to HaRav Auerbach. He also put his head into his hand and said that he
did not know the answer and they should go to…HaRav Elyashiv! HaRav
Zilberstein concludes that the tremendous lesson that he learned from this
was how precious our learning time truly is…for it is time which can
never be replaced, for eternity!
Hakhel Suggestion: Chazal (Brachos 14A) teach that before going to sleep,
one should study Torah, and also teach (Pesachim 117A) that if one wants to
have good dreams he should go to sleep after having experienced a ‘simcha
shel mitzvah’. Perhaps one can designate a five or ten minute
specific Seder in a particular Sefer or study before going to bed--so that
he culminates his waking hours and begins his sleeping hours in the greatest
way possible…with precious time spent learning Torah!
========================
8 Marcheshvan
TESHUVAH MOMENT:
The Sha’arei Teshuvah (3:15) expressly teaches that although the people of
Sedom were guilty of many perverse acts including robbery, violence,
miscarriage of justice and arayos, the Pasuk (Yecheskel 16:49) attributes
their destruction and annihilation to bitul hatzedakos—the
transgression of not practicing charity. When charity opportunities come our
way, let us be sure to give them their proper high regard!
---------------------------------------
THE TORAH JEW’S
PARNASSAH:
What was Avrohom Avinu’s profession? From what did Yitzchak Avinu, Yaakov
Avinu, and Moshe Rabbeinu earn a Parnassah? The Torah certainly does not
emphasize the answers to these questions, although we study and learn so
much about the lives of the Avos, Moshe Rabbeinu and many other great Torah
personalities throughout Tanach. Indeed, one of the basic questions raised
in the Mussar Seforim (Chovos HaLevavos/Derech Hashem/Mesilas Yesharim)
is why one must do Hishtadlus at all to obtain Parnassah, with the
knowledge that “A person does not stub his finger here below, without it
being decreed by Hashem” (Chulin 7B), and with the further knowledge that:
“All of one’s Parnassah for the year is established on Rosh Hashana (except
for certain additional expenditures that he makes for certain Mitzvos for
which he is ‘reimbursed by Hashem)” (Beitzah 16A). Succinctly stated: What
purpose does it serve for a person to spend hours at work or even work at
all--as everything he receives, to the penny, is exactly designated by
Hashem? Going beyond the concept of work being based upon the curse to Adam
of “Bezaiyas Apecha Tochal Lechem--by the sweat of your brow shall
you eat bread” (Bereishis 3:19), HaRav Chaim Friedlander, Z’tl, culls
together the following important reasons:
A. Hashem directs us to work in order to test the individual--to
see how he will go about attaining his livelihood. Will he be fully honest
and Emunah-filled in his pursuit, or will he engage in questionable acts
which approach the gray area of geneivah and gezeilah. (Chovos
HaLevavos, Sha’ar HaBitachon, Chapter 3)
B. Working also provides a different kind of test--how tied into
the Olam Hazeh workings the individual will become, and, to the contrary,
the extent to which he can on a day-to-day basis, live the fact that Olam
Hazeh is truly only a means to the end--Olam Habah. (Derech Hashem,
4,5,2)
C. For a person who is not disciplined enough to learn or
perform Mitzvos on a full-time (day and night) basis, he may come to sin
through boredom and lack of something constructive to do. Keeping one’s
mind occupied with legitimate matters which relate to helping other people
and to ‘building the world’ most certainly combat the Yetzer Hara’s attempts
to entice a person to sin. (Chovos HaLevavos, ibid.)
D. Because of a human being’s ability to reason and his
chashivus as the pinnacle of creation on earth, Hashem gives him the
special dignity to exercise his intellect, rather than to accept everything
as a gift without work. (Derech Hashem, ibid.)
E. It is an opportunity for a person to improve in his Tefillah,
as one recognizes that whether he is hired or c’v fired, whether the
gets a promotion or a raise in salary, whether he does a good job, or
whether he makes a mistake, is all truly B’yad Hashem. When one
recognizes that his Hishtadlus merely allows him to be zoche
to the Birkas Hashem through his Bitachon based Tefillah--when he
realizes that his Hishtadlus is not the source of his
Hatzlacha, but the Divinely-decreed requirement to attain it, then he is
well on the road to successfully satisfying the Parnassah aspect of his
Avodas Hashem. In this regard, we once again provide the personal Tefillah
for Parnassah that was composed by a reader, which he recites before he
begins his daily work schedule
http://www.hakhel.info/archivesPublicService/TefillahAlHaParnassahReader.pdf.
There are, of course, many more formal Tefillos regarding Parnassah which
have been published. We merely add that when one uses his own words, the
sincerity is evident in his personal formulation.
Hakhel Note: Remember--Im Ain Kemach Ain Torah; Im Ain Torah
Ain Kemach--Chazal teach that our daily Kemach is inextricably
bound to--our Avodas Hashem!
---------------------------------------
THE FOLLOWING NOTES ARE EXCERPTED
FROM THE MISHNA BERURAH HILCHOS BIRCHOS HASHACHAR (DIRSHU EDITION):
PART 2
A. The Ramban, the Chinuch and the Rashba all rule that Birchos HaTorah is
M’D’Oraysa. One should recite the Birchos HaTorah B’Simcha Gedolah.
When Chazal teach that K’lal Yisrael were exiled because they did not make
the bracha on Torah before learning it, it means that learning Torah was not
considered special in their eyes. Accordingly, one must be very careful to
express appropriate thanks to Hashem when making the bracha for
giving us Kli Chemdaso--His beloved treasure.
Indeed, according to some, the bracha of Asher
Bachar Banu is a Birkas Hoda’ah V’Shevach, and only the bracha of
Asher Kedeshanu B’Mitzvosav V’Tzivanu La’asos is a Birchas Mitzvah.
(Orach Chaim 47, Mishna Berurah seif katan 1 and 2, and Dirshu Note
8) Hakhel Note: Perhaps before reciting the bracha we can have in mind that
the Torah is a Morasha to Kehillas Yaakov--what a great and
invaluable thousands of years old heirloom I have received!
B. If one has children, when reciting the words V’Niheyeh
Anachnu V’Tze’etzaeinu, he should have Kavannah that they be Lomdei
Torah, Tzaddikim and Ba’alei Middos Tovos. He should have a similar Kavannah
when reciting Ahava Rabba and in U’vah L’Tzion when saying the words
LeMa’an Lo Niga Larik Velo Neileid Labehala. (ibid., Mishna
Berurah seif katan 10)
C. Although women do not have the chiyuv to learn Torah in
the same way as men, the Shulchan Aruch itself (ibid., 47:14) rules that
women must recite Birchos HaTorah every day. The Bi’ur Halacha explains that
this is because women are obligated to learn the Halachos that apply to
them, and also because they must recite the Parashas HaKarbonos which are in
the Torah.
D. HaRav Elyashiv, Z’tl, rules that if one travels on a plane at
night and goes to sleep, it is considered as if he slept in bed, and he must
recite Birchos HaTorah upon rising from his slumber. (ibid., Dirshu Note 25)
E. The Parashas HaTomid should in the first instance be recited
before Pesukei D’Zimra. Additionally, it is preferable to recite the
Parashas HaTomid in Shul because the Karbonos were brought in the Beis
HaMikdash and our Shuls are our Mikdash Me’at. The Zohar brings that one who
recites Karbanos in Shul with Kavannah attains the special benefit that
Malochim who would otherwise seek his harm must do only good to him. (Siman
47, Dirshu Notes 1, 2 and 4)
F. One should recite the Parashas HaKetores daily--the Zohar
writes that one is saved from devorim ra’im and more if one has
Kavannah when reciting it. The Seder HaYom writes that the Parashas
HaKetores that one recites should be written on a kosher k’laf and
should be read B’Kavannah Gedolah. Reciting the Parashas HaKetores
can have the effect of bringing the Ketores itself continues the Seder
HaYom, and one who is careful to read it twice daily and to have
Kavannah word for word causes Bracha V’Hatzlacha in all that he does,
and Parnassah B’Revach. (ibid., Dirshu Note 3)
G. Although generally Pesukim may not be recited orally without reading them
inside, those Pesukim with which all are familiar may be recited without
reading them. The Teshuvas Chavos Ya’ir permitted all of Sefer
Tehillim to be recited by-heart, for Tehillim is Me’orer Rachamei Hashem,
and is considered like Tefillah. The Chasam Sofer adds that we see
that Tehillim was made to be recited by heart, for the Levi’im sang various
Kepitelech in the Beis HaMikdash and certainly did not do so from a
Sefer. (Orach Chaim 49, Mishna Berurah seif katan 6 and Dirshu Note 4)
========================
7 Marcheshvan
TESHUVAH MOMENT:
Every morning in Shacharis, we recite the
Pasuk “Yehi Chevod Hashem L’Olam Yismach Hashem B’Ma’asav—May the
glory of Hashem endure forever, let Hashem rejoice in His works.” When
reciting this Pasuk, one should reflect upon the fact that he is one of
Hashem’s works…and that he must strive to make Hashem happy with his words
and actions!
--------------------------------------------------------
A
TIME TO SPEAK UP:
The Chofetz Chaim severely criticizes those who poke fun at, ridicule or
even undermine their Rav’s drasha in Shul. Indeed, Rabbi Aharon Kahn, Shlita,
points out that even looking into a sefer or reading a parasha newsletter
while one’s Rav is speaking is a form of Lashon Hora--for one makes it
appear as if it is not worth listening to (even if one is listening ‘with
one ear’, and even if one could repeat the gist of the drasha). Based upon
the Chofetz Chaim’s words, we can surmise that the converse is also true. If
one repeats to others what his Rav has said--or continues to discuss its
meaning and ramifications after Shul--he is demonstrating Kavod HaTorah, and
assisting the Rav to better assert his guidance and authority with the
Kehilla. Mitzvah Goreres Mitzvah!
-------------------------------------------------
A PIECE OF CAKE--OR A COOKIE?
If one intends to eat both a piece of cake and a cookie--which of the two
should he make a Borei Minei Mezonos on? All things being equal, the
Mishna Berurah (Shulchan Aruch, Orach Chaim 168, seif katan 1) writes that
it is a Hidur Mitzvah to make the bracha on the shaleim (the
Mishna Berurah’s ruling there is with respect to different bread items).
----------------------------------
THE FIRST THOUGHT THAT COMES TO
MIND:
The Sefer Sifsei Chaim (Middos
V’Avodas Hashem, Vol. II, p. 262) brings a remarkable teaching from the
Alter of Kelm, Zt’l: “When one is in doubt as to what he is to do, and does
not know what is the eitzah of the Yetzer Hara and what is the
eitzah of the Yetzer Hatov, he should know that the first thought that
comes into his mind is that of the Yetzer Hara. Chazal teach that “hedyot
kofetz b’rosh--the foolish person jumps at the beginning”--without
thought. Accordingly, a person should not take action based upon his
initial thought, but instead look further into the matter with follow-up
thoughts--for the follow-up thoughts and the weighing of ideas come from
the Yetzer HaTov within him.” With this in mind, explains HaRav
Friedlander, we can understand why the absolutely first teaching(!)
in Pirkei Avos (1:1) is “Hevu Mesunim BaDin--be deliberate in
judgment.” This is not merely an enjoinder to judges--but an actual,
practical and essential guideline of life--to all!
--------------------------------------------------
UNSCRAMBLE THE FOLLOWING WORD:
Mikreh (Mem-Kuf-Resh-Heyh)--which is commonly translated as
‘happenstance’, ‘by chance’, ‘coincidentally’, or ‘as it happened’. HaRav
Yaakov Galinsky, Z’tl, teaches that if we unscramble the word--what it
really spells is Rak MaiHashem (Resh-Kuf-Mem-Heyh)--it is
all only from Hashem! Hakhel Note: In this regard, we provide the
following quotation from the Sefer Chovos HaLevavos, Sha’ar HaBitachon,
Chapter 3 (translation from the Feldheim Edition--Duties of the Heart,
Vol. I, p. 375): “No one can benefit or hurt either himself or anyone else
except with the permission of the Creator, may He be exalted. For if a
servant has more than one master, and each of them is able to help him, it
is impossible that he should come to rely exclusively on anyone of them,
because he expects help from each of them. If one of his masters is able to
help him more than the others, his reliance upon the former will be greater,
in proportion to that person’s power, though he will also rely on the
others. If only one of them can benefit or harm him, he must necessarily
place his trust exclusively in that person, since he does not expect help
from anyone else. So too, if a person realizes that not one of the created
things can help him or harm him, except with the permission of the Creator,
may He be exalted, he will turn his heart away from fear of them or hope in
them, and will trust in the Creator alone, as it says: “Trust not in rulers,
in a human being, in whom there is no deliverance…[praiseworthy is one…whose
hope is in Hashem, his G-d]” (Tehillim 146:3,5).” Hakhel Note: Let us
unscramble what the world has scrambled--and live our lives with the
absolute truth--Bitachon in Hashem in everything!
----------------------------------
HALACHOS OF BIRCHOS HASHACHAR:
The following notes are excerpted from the Mishna Berurah Hilchos Birchos
Hashachar (Dirshu Edition):
PART 1
A. The Shulchan Aruch writes that the reason we recite various parts of
Karbanos in the morning is so that every day one will be sure to learn Mikra,
Mishna and Gemara. The Mishna Berurah, however, notes that one is only
credited with learning Mishna and Gemara if he understands what he is
saying--otherwise it is not considered to be learning. There is a
fascinating additional thought here. The Shulchan Aruch HaRav (Hilchos
Talmud Torah2:13) writes that one should try to learn Mishna and Gemara even
if he does not understand them, and L’Asid Lavohe will be able to
understand that which he tried to understand here. The Chida adds that the
attempt itself is considered Talmud Torah, and that if one understands the
words but not the concept being conveyed, this also constitutes the Mitzvah
of Torah study. The foregoing relates to Torah She’be’al Peh. With respect
to Torah Shebichsav, even if one does not understand what he is reciting--as
long as he realizes that he is reciting these words, the Shelah HaKadosh
writes that he fulfills the Mitzvah of Talmud Torah. The Chida writes that
this is true of the study of the Zohar as well--one should study even if he
does not understand it, and it is “mesugal leha’ir es hanefesh--
enlighten the person’s soul!” (Shulchan Aruch Orach Chaim 50:1, Mishna
Berurah seif katan 2, and Dirshu Note 3)
B. Once one has commenced Boruch She’amar he cannot speak about other
matters until after Tachanun. The prohibition to speak even makes it
impermissible to recite the words “Boruch Hu U’Varuch Shemo” when
reciting a bracha. It is permissible to recite “Amen” on any bracha that one
hears, even if one is in the middle of a Pasuk in Pesukei D’Zimra, if it is
at the end of a thought. It is also permissible to answer Modim D’Rabanan
and to recite the first Pasuk of Kriyas Shema with the Tzibbur if they are
then reciting it. One should also respond to Barchu and recite the Pesukim
of Kedusha together with the Tzibur. One should not, however, answer “Amen”
to Veyatzmach Purkanei, but should answer “Amen” to the rest of Kaddish. It
is also permissible to recite a Birchos Hoda’ah (such as a bracha on
lighting and thunder), and Asher Yatzar in Pesukei D’Zimra. It is preferable
to recite the Asher Yatzar at certain points which constitute “bein
haperakim” (interim points) in Pesukei D’Zimra. (see SA OC 51:4 Mishna
Berurah seif katan 8 and 9, Bi’ur Halacha d’h Tzarich and Dirshu Note 12)
Hakhel Note: It would be a good idea to mark the Bein HaPerakim of Pesukei
D’Zimra in your siddur.
Hakhel Note: To be clear, it is not the Mishna Berurah who rules that one
would not answer “Amen” afterV’Yatzmach Purkanei. It is the ruling of
the Igros Moshe (Orach Chaim 4:14). We add that the Igros Moshe also
rules that one would not answer “Amen” while reciting Pesukei D’Zimra to
the Yehei Shelama Rabba and Oseh Shalom Bimromav portions of
Kaddish as well. Once again, the Mishna Berurah itself does not make these
distinctions.
C. The main reason that we recite Ashrei daily is to recite the Pasuk of “Poseiach
Es Yadecha U’Masbia Lechol Chai
Ratzon”--this
is a Shevach to Hashem and we should have Kavannah that He is Mashgiach
Ahl Briyosav U’Mefarnisan--that Hashem watches over His creations and
sustains them. The Magein Avrohom brings from the Rabbeinu Bachya that when
reciting these words one should think about the Nifla’os Hashem,
Hashem’s greatness and His chesed towards us. This will keep a person
distant from sin, and bring him great zechusim! If one realizes that he did
not have Kavannah in reciting the Pasuk Poseiach Es Yadecha he should
begin again fromPoseiach Es Yadecha until the end of the Kepitel. If
one realizes that he did not have Kavannah when he is well beyond that spot
and does not have the opportunity to return, he should at least recite from Poseiach
Es Yadechauntil the end of the Kepitel after davening. (SA OC 51:6
Mishna Berurah seif katan 15 and 16 and Dirshu Note 18)
D. The Arizal would give Tzedaka in a standing position when reciting the
words V’Ata Moshel Bakol (ibid., Mishna Berurah seif katan 19).
E. The ikar of Pesukei D’Zimra is from Ashrei through Kol
HaNeshama Tehalel Kah. (SA OC 52 Mishna Berurah seif katan 4)
F. If a woman is davening in Shul with the tzibbur but comes late, there is
a machlokes haposkim as to whether she should skip in order to begin
Shemone Esrei with the tzibur or not. The concept of skipping in order to
begin Shemone Esrei with the tzibur is not lechatechila at all--as a
man must come to Shul on time so that he does not need to skip. The Maggid
(the malach) who learned with the Beis Yosef taught him that one must be
careful not to skip in order to ‘catch-up’ because when doing so he
overturns the tzinoros--the channels--through which our Tefillah
travels. If it happens that one did come late, then there is a specific
order of priority. There is a machlokes haposkim as to whether one
must make-up that which he skipped after davening. (ibid., Mishna Berurah
seif katan 1-3, and Dirshu Note 3)
========================
6 Marcheshvan
TESHUVAH MOMENT: The
Pasuk that we recite from Tehillim before Shemone Esrei, “Hashem Sefasai
Tiftach U’Fi Yagid Tehilasecha” actually comes from the Kepitel of
Teshuvah (Tehillim 51). Perhaps this is an allusion to us to have a
hirhur Teshuvah before commencing Shemone Esrei!
------------------------------------------------
QUESTION OF THE WEEK:
Who is the first person in the Torah to say the words “Baruch Hashem”? Hint:
It is not in this week’s Parasha!
------------------------------------------------
CARRY IT WITH YOU!
In
this week’s Parasha, Avrohom Avinu is commanded in the Mitzvah of Bris Milah.
It is an Eis Ratzon to daven at the time that the baby cries and B’EH
all of the cries go up to Shomayim together. Accordingly, for those who do
not have them, we once again provide by the following link
http://www.hakhel.info/archivesPublicService/BrisTefillos.pdf two
printed Tefillos that have been distributed relating to a bris. In addition,
one should recite the Chapter of Tehillim which mentions the word Sheminis
in it. Some say this is Tehillim Chapter 6, and others Tehillim Chapter 12.
If you can--perhaps say both!
--------------------------------------------
CHOCHMA!
Shlomo
HaMelech, the wisest of all men, teaches in Koheles (2:12) that HeChochom
Einav B’Rosho--the wise man’s eyes are in his head. The Meforshim
explain that a wise man thinks about the consequences of his proposed
actions--and acts accordingly.
Hakhel
Note: Let us learn what wisdom is from the wisest!
----------------------------------------
COMMENCEMENT OF YESHUOS!
The Imrei Pinchas writes that: “...until Parashas Lech Lecha when we learn
of Avrohom Avinu and his deeds, the world is in a state of confusion and
disturbance. With Parashas Lech Lecha, the chesed of Avrohom Avinu is
aroused, and Yeshuos begin to occur....” May we experience and see them all
around us!
-----------------------------------------------
REMINDER--TOMORROW--7 MARCHESHVAN:
1. Is
the Yahrzeit of HaRav Meir Shapiro, Z’tl, R’ Yehuda Meir ben R’Yaakov
Shimshon. We therefore once again urge everyone--especially those
who are currently studying (or have studied), or who are in any way
benefiting from Daf Yom study. We urge you to do any or all of the
following on his Yahrzeit l’ilui nishmaso: Learn Torah--especially
Mishnayos; Give Tikun; Dedicate your Daf Yomi Shiur or Daf Yomi study,
and/or review the Daf one extra time, in his memory.
2.
Is the
Yahrzeit of R’ Yosef Rosenberger, Z’tl, R’ Yosef ben R’ Moshe Halevi-the
founder of the Shatnez labs in the United States. He spread the mitzvah of
checking for Shatnez in America. Because he spent so much promoting this
Mitzvah, he gave up of his learning time, and he specifically asked that
people learn Mishnayos as a zechus for him.
-----------------------------------------------
FROM THINK HASHEM DAILY:
Everything that happens is from Hashem,
and has it’s reason.
Our
job is to turn
what
seems like a mess,
into
His message.
--------------------------------------------------
BECHOL MAKOM:
Chazal (Avos 3:7) teach that when one person sits and engages in Torah
study, the Shechinah will rest upon him, as the Pasuk states: “Bechol
Makom Asher Azkir Es Shemi Avo Eilecha U’veirachticha--in every place in
which I cause My name to be mentioned, I will come to you and bless you.” (Shemos
20:21). When one is studying Torah he should appreciate and revel in the
fact that the Shechinah itself especially rests upon him in this zechus
alone!
Hakhel
Note One: HaRav Yitzchok Zilberstein, Shlita writes in his Sefer
VeHa’arev Na that people describe the test one had to pass in order to
be able to enter the Vilna Gaon’s shiur. The G’ra would ask the applicant
which Daf he knew best in all of Shas--which Daf had he learned tens or even
hundreds of times. When the applicant answered with a Mesechta and Daf
number, the G’ra then asked him to sit in the Bais Medrash and study that
very Daf again. The G’ra would then observe the potential student as he
studied this Daf that he knew better than any Daf in Shas--to see whether
his study was with Mesikus--with sweetness and desire as if he was studying
it for the first time--he would be admitted to the Shiur. If, however, it
was studied as if one had already studied it without that real first-time
enthusiasm--than the Gra’s Shiur would not be his place.
Hakhel
Note Two: The Mattersdorfer Rav, Z’tl relates in the name of the Chasam
Sofer that the Torah is a goldmine. Only those who know how to mine will be
able to get out the gold. It takes time, effort and a special love,
dedication and desire to learn the skill--but there is no greater gold at
the other end!
-----------------------------------------------
ESSENTIAL TO KNOW AND SHARE:
At the outset of this week’s Parasha, Hashem advises Avrohom Avinu: “Va’avarecha
Mevorechecha (Bereishis 12:3)--and I will bless those who bless you.”
Rabbi Zelig Pliskin, Shlita in Love Your Neighbor (p.44) explains: “When the
Torah states that Hashem will bless “those who bless you” it refers not only
to someone who blesses Avraham, but also to one who blesses a descendant
of Avraham (Chulin 49A and Tosfos there). Accordingly, Rabbi Yechezkel
Levenstein [teaches that] when you bless another person, you merely offer a
few words, in return for which Hashem gives you bountiful blessings.
Remember-when you greet a fellow Jew with a cheery “Good Morning” or “Good
Night” you are blessing him, and you will be blessed. Don’t merely
mumble the words. Be sincere and keep in mind that in essence you are
saying, “I pray that you have a good morning!”
Hakhel
Note: May the beautiful brachos flow--in all ways and in all directions!
--------------------------------------------------
HOW DO YOU EAT?
As we move further away from the Yomim Noraim, and perhaps treat ourselves
in a less restrictive manner, we should be vigilant over how we conduct
ourselves when eating--the way our brachos are recited, our manner of
eating--and our manners! Remember-Shivisi Hashem L’Negdi Somid
applies at the kitchen or dining room table as well!
----------------------------------------
ADDITIONALLY--MORE THAN JUST THANK YOU! A
Rav pointed out to us that when one expresses his Hakaras HaTov to another
by saying “Yasher Kochachem”--then he is not just saying “thank you”--but
also giving an appreciative bracha to the one who has just acted kindly
towards him. They may both be just two words--but there is a great
difference between them. Of course, using both phrases “Todah Raba/thank
you” and “Yasher Kochachem” could really be most appropriate under the
circumstances.
--------------------------------------------
BRACHOS FOR ADDITIONAL NEEDS:
One may be required to take care of his bodily needs more often in
connection with preparation for a medical examination such as a colonoscopy,
so that his body can be examined totally clear of waste. If one knows that
after taking medically prescribed laxatives he will have to take care of his
needs several times in the coming hours, should he nevertheless recite Asher
Yatzar after each occurrence? We posed the question to Rabbi Yisroel
Pinchos Bodner, Shlita, author of Halachos of Brachos , who advised that
although there is another view, we follow the Mishna Berurah (Orach Chaim 7,
seif katan 2), who writes that, unless one feels that he will need to take
care of his needs immediately again, the minhag is to follow the opinion
that one should recite a bracha after each occurrence. Since there is a
minhag to do so, we do not invoke the rule of sofek brochos l’hakel (Birkei
Yosef).
-----------------------------------------------
GREAT WORDS!
From Rabbi Zelig Pliskin, Shlita: “Once Rabbi Yosef Kahaneman, head of
Ponevezh Yeshivah in the city of Ponevezh and later in Bnei Brak, went on a
fund-raising trip for his Yeshivah to South Africa, and afterward, paid a
visit to the Chofetz Chaim in Radin. Someone present at the visit, was
curious about the Chofetz Chaim’s unusual interest in the primitive tribes.
The Chofetz Chaim explained, “Not long from now, everyone in the world will
sing songs of praise to our Father, our King. So I wanted to know more about
the different groups that will extol Hashem’s praises.”
“I met a person who would react with a big smile, whenever he heard someone
mention the size of the world’s population: He would say, “Imagine a
seven-billion member choir. Each: individual will sing new songs of praise
to Hashem, and they will do this daily. It gives me joy right now, just
thinking about this.”
---------------------------------------------
REFOCUS ON THE FIRST BRACHA!
In honor of our new encounters with Avrohom Avinu beginning in this week’s
Parasha, we should focus anew on the first bracha of Shemone Esrei--known as
Birchas Avos. The Aruch HaShulchan (Orach Chaim 112:2) writes that this
bracha actually originated when Avrohom Avinu was saved from the fiery
furnace of Ur Kasdim--and was actually then recited by the Malachei
HaShareis! The Aruch HaShulchan also brings from the Tur (Orach Chaim 113)
that the exact number of words of this bracha is 42 (obviously corresponding
to the 42-letter name of Hashem referred to in Kiddushin 71A--which is also
strongly alluded to in the 42 words of the “Anah BeChoach” Tefillah
recited near the culmination of Karbanos and immediately before greeting
Shabbos at Lecha Dodi--in fact, this allusion to the name of Hashem may be
the reason that Ana BeChoach concludes with Baruch Shem Kevod).
Let us focus--42 words corresponding to the 42 letters--we must appreciate
the weightiness of each word, for if one letter is missing, the name is not
fully complete!
Several other important points about the first [the ‘Av’] bracha of Shemone
Esrei:
1.
Why do we bow down as we begin Shemone Esrei? The Anaf Yosef cites the
following cogent explanations: (a) the bowing reminds us before Whom we
stand; (b) our looking down serves as a reminder as to where a person goes
after 120 years; and (c) lowering the body alludes to your goal to bring the
brachos from the heavens above down to the world below.
2.
This bracha begins with the customary words of Baruch Atta Hashem
Elokeinu but then seems to be “missing” the important reference to
Malchus--that Hashem is Melech HaOlam--Ruler of the World. After all, did
not Avrohom Avinu publicize Hashem’s rulership over the world to everybody?
Why is it not here? Your thoughts are welcome.
3.
Hashem is referred to in this bracha as “Elokei Yaakov.” However,
once Hashem Himself changed Yaakov’s name to Yisrael (Bereishis 35:10 and
Rashi there)--and we ourselves are referred to as the B’nai Yisrael and
K’lal Yisrael--why does not the bracha also refer to Hashem as Elokei
Yisrael? Your thoughts are welcome.
4.
HaRav Chaim Kanievsky, Shlita, was asked why the words “Gomel Chasodim
Tovim” are not, so to speak, redundant--after all, is there a Chesed
which is not Tov--which is not good? He responded that there, in fact, is,
for a chesed could result in something good for one person, but have a
detrimental effect on someone else. Only Hashem can micromanage the
billions of factors necessary for a chesed to be 100% good --when
necessary--for each and every one of His creations!
5.
What does the term “Zocher Chasdei Avos” mean--what Chesed is Hashem
remembering--is it: (a) the Chesed that Hashem promised that He would do for
the Avos and their children--or, (b) to the contrary, is He remembering the
“Chesed” not that He performed, but that our Avos performed in making
Hashem’s Name [see the reference to 42 letter name of Hashem within the
bracha mentioned earlier] known in the world, or (c) perhaps are we simply
referring to the great acts of Chesed performed by our Avos to other people
in the world--all of which accrues to the merit of their descendants for
2,000 generations (Shemos 34:7--Notzer Chesed La’alaphim is one of the 13
Middos of Hashem). HaRav Chaim Kanievsky, Shlita, holds that it is
referring to Zechus Avos (see Tosfos to Shabbos 55A). The Meshech Chochma
writes that it refers to the Chesed that Hashem did to the Avos--and our
awareness that for this reason He will do Chesed to their children, as
well. From this simple phrase, we can see how multi-faceted, how broad and
penetrating, these holy words are--and how careful we must be in their
recitation!
6. A reader had once written us: “I get tremendous chizuk every day when, in
the first bracha of Shemone Esrei, I recite the words ‘LeMa’an Shemo
B’Ahava--that Hashem will redeem us for the sake of His name with love.”
As a parent, I know that I do things for my children even when they are
undeserving. I do it out of love. This means that Hashem can redeem us even
though we are undeserving--at any moment! I love the word B’Ahava!”
========================
3 Marcheshvan
TESHUVAH MOMENT:
One must be especially careful when hearing the words “it’s only a d’rabanan”,
or “it’s only an old minhag”. The Sha’arei Teshuvah (3:7) writes that
the takanos of the chachomim and the fences they enacted are the “Yesod
L’Derech HaYirah”—the basis for Yiras Shomayim…and the first things
Hashem’s expects of us is Yiras Shomayim! (see Devorim 10:12).
------------------------------------------------
WE CONTINUE WITH OUR EREV
SHABBOS--HALACHOS OF SHABBOS SERIES:
A. The Shulchan Aruch (Orach Chaim 262:3) writes VeYismach BeVias
Shabbos KeYotzeh Likras HaMelech U’KeYo Likras Chosson VeKallah--let
us truly appreciate the happiness anew--each and every Erev Shabbos!
B. This Shabbos we have the special opportunity of reciting one of the
zemiros which emanate from the Parasha. “Yom Shabboson Ain Lishkoach”--which
contains the words Yonah Matzah Vo Manoach…and concludes with
the words “Ka’asher Nishbata Al Mai Noach”. There are three
explanations for the term yonah in this zimra. One is that it refers
to the Shechina. A second is that it refers to K’lal Yisrael--but a third is
that it very much refers to the yonah in this week’s Parasha. Indeed,
the outstanding Mesivta Zemiros brings from the Pardes Yosef
that the yonah from Noach’s teivah could only find a place to rest in
Gan Eden, and that it happened on Shabbos! Hakhel Note: The depths of our
Shabbos zemiros is truly brought to the fore by the Mesivta Zemiros.
One can take just one zimra a week and study it a bit more on Shabbos to
understand how significant and meaningful it truly is!
C. Points and pointers on Hadlakas Neiros:
1. A
woman has priority over a man in lighting Shabbos candles, as they are more
involved in a home’s needs, and an essential reason for Hadlakas Neiros is
Shalom Bayis--a feeling of serenity in the home which the women is eminently
capable of. Additionally, as we learn in last week’s Parasha, woman caused
man to eat from the Eitz HaDa’as, resulting in man’s light being
extinguished (death was introduced into the world), and so the lighting of
candles is a form of takana and kapara for women.
2.
The Mishna in Shabbos (2:6) teaches that a woman may, r’l, pass away in
childbirth because of a failure to be careful with Hadlakas Neiros. The
Rashash to this Mishna explains that simply failing to light Shabbos candles
would not engender something as serious as the death penalty. Rather, the
Mishna is referring to someone who is not careful to light on time--which
can/will (chas veshalom) result in Chillul Shabbos--for which the penalty is
Misah, death. Hakhel Note: Shabbos Candlelighting times listed on calendars,
magnets and the like should not be viewed merely as goals to strive for, or
with the attitude of “I really have another fifteen minutes”--but should be
taken seriously and stringently--staying far, far away from any danger
zone--a time period in which one is literally playing with fire. The
zemanim are there for a reason--to avoid Chillul Shabbos, and to fulfill the
Mitzvas Aseh of Tosefes Shabbos--adding on to the Kedusha of the Shabbos.
Indeed, the Kitzur Shulchan Aruch (75:6) writes that one should light in
weekday clothes if necessary in order to avoid getting involved in a ‘Sofek
Chillul Shabbos’’, and that if a husband sees that his life will be lighting
in a Sofek Chillul Shabbos time--he should light himself instead and not be
concerned with her anger! The Mishne Berurah (Shulchan Aruch, Orach Chayim
262, seif katan 11) adds that it is a ‘Mitzvah Gedolah’ to sit in the dark
rather than chas veshalom come to Chillul Shabbos. Let us take special note
of these words as we approach the shorter Erev Shabbos days of the winter
months (in the Northern Hemisphere).
3.
When lighting candles, one should not move his/her hand away from the wick
until most of the wick has been lit, so that the flame will be burning
well--this is the way the Menorah was lit in the Bais HaMikdash, and the way
we are to light Neiros Chanukah as well (Shulchan Aruch, Orach Chayim 264:8,
and Mishne Berurah there).
4.
What should one do if it appears that a candle is going to fall on the
table? See ibid., 265, Mishne Berurah, seif katan 16--and perhaps ask your
Rav for a shiur on the topic! Hakhel Note: To obtain a copy of a Hakhel
Shiur given by Rabbi Shlomo Pearl, Z’tl on “Emergency Situations on
Shabbos”, please call 718-252-5274.
5.
The Neiros must be long enough to burn into the night (so that one has
actual benefit from the candlelight-otherwise there is a bracha levatala
issue) and continue burning through the end of the meal (Kitzur Shulchan
Aruch 75:2).
6.
‘The Radiance of Shabbos’ by Rabbi Simcha Bunim Cohen, Shlita (Artscroll)
devotes several important chapters to Hadlakas Neiros. Rabbi Cohen brings
from the Zohar that one should be sure to light the Neiros Shabbos with
great joy
7.
Those who are zealous with the Mitzvah of Hadlakas Neiros will merit to
greet the Divine Presence (Shabbos 32A)--what an accomplishment--for a
little bit of zealousness!
------------------------------------------------
WE PROVIDE THE FOLLOWING NOTES ON THE PARASHA,
PARASHAS NOACH:
A. The Mabul described in tomorrow’s Parasha is sometimes referred to as
the “Mai Noach”--the flood waters of Noach. We could understand that
the Teivah would be known as Noach’s Ark, but why would the flood
waters be known by Noach’s name? Shouldn’t it instead be attributed to
the sinful people at that time? After all--the flood was their fault-not
Noach’s! The Maharsha explains that Noach is, in a sense, held responsible
for the flood because he did not do everything in his power to save his
generation. Obviously, he did a lot--building a Teivah for all those years,
and undoubtedly subjecting himself to ridicule, intimidation and threats.
The conclusion: Sometimes we don’t realize that we can really--and
should--do more. Practical Suggestion: When it comes to the health, safety,
and welfare of others, we should try to do something more than we think
that we are capable of. In fact, this was the path of Avrohom Avinu who
was ill and elderly, yet searched outside in a heat wave in order to help
others--and to teach those of us in future generations how to behave!
B. If the three great sins of the generation of the flood were Avoda Zarah,
Gilui Arayos and Gezel--why would the seemingly least heinous of the three--Gezel--be
the decisive factor to Hashem in bringing the flood? Many have provided
important insights here. A particularly practical lesson is that the victim
of Gezel will cry out--and, as the Torah records elsewhere: “...it will be
when they cry out to Me, I will surely listen to the cries.” Something to
avoid at all costs is someone (even if a parent, spouse or child) who has a
ta’anah against you--someone who will cry out or complain--for even
if your fault pales in significance to other, ostensibly more serious
aveiros, Hashem takes into special account the hurt and cries of others--
just as you would expect Him, as your Father in Heaven, to take your hurt
and cries into account as well. Hashem will deal with the inanity of idol
worship as He sees fit--but will not allow the pain of others to go
unanswered. This lesson is so important--that it is taught even before we
get to the Avos!
C. The Chofetz Chaim points to the oreiv being unable to serve as
the shaliach on Noach’s mission--and being replaced by the Yonah instead.
Not everyone is capable of, or right for, a particular job, and not always
should one send a shaliach if the job is best left done by himself. The
next time one asks someone to do something for him or sends someone on a
mission, he should think about whether the decision not to do it by himself
is really warranted (is it laziness?), and whether the other person is the
right person for the job (will they be embarrassed, will someone else
possibly suffer, is there someone else who should be doing it but for an
ulterior motive…). Most certainly when it comes to Mitzvos, a halachic
principle that must be considered is Mitzva Bo Yosair MiBeShelucho--it
is better for YOU to do the Mitzvah then ‘be mezakeh’--find someone else--to
do it. It is said about the Steipeler that he did not ask anyone (even his
children) to do anything for him unless he could not do it himself--we may
not be on this madreiga, but perhaps we can at least consider it in
our decision-making process!
D. After Noach leaves the Teivah, the Posuk records “Vayevareich Elokim
Es Noach…--Hashem blessed Noach and his children” (Bereishis 9:1).
Promptly thereafter, the Posuk records that Noach began his activities after
the Mabul by planting a vineyard. The bracha that he had just received was
thus chal, first-placed, on a vine--leading him to become drunk.
Oh! If only Noach had taken the bracha and used his first opportunity in a
great way for the world’s (or at least his own) benefit--how much better off
he and the world would have been! We can take great note of this in our
everyday lives. When receiving a bracha from someone--we should not let it
go by without immediately letting it be chal--rest upon--something
important. For example, after the bracha--open a Sefer and learn, try to
make a Shidduch, or try performing a Mitzvah you have had particular
Nisyonos within the past--and hope that the bracha will elevate and uplift
you to a new and greater height! (HaRav Itzele Volozhiner, Z’tl).
---------------------------------------------
THE
FLOODWATERS:
As seen in this week’s Haftarah, the floodwaters described in this week’s
Parasha are sometimes called “Mei Noach--the waters of Noach”. In some
sense, Noach was held accountable for not bringing his generation with him
to Teshuva, and so the punishing waters are titled with his name. In order
to better understand this concept, we provide the following Mashal adapted
from the Chovos HaLevavos (Shaar Ahavas Hashem, Chapter 6), which is
brought by Rabbi Zelig Pliskin, Shlita (“Love Your Neighbor”, p. 34):
“Two
businessmen come to a particular fair at the same time. One has merchandise
which cost him $10, marks it up 10 times, and sells it for $100. He makes
$90 clear profit! The second businessman has merchandise which cost him
$5,000. He marks it up only two times, and sells it for $10, 000, leaving
him with a profit of $5,000. Although the second businessman’s percentage
of profit was 8 times less than that of the first, he earned $5,000.00, as
opposed to $90.”
This
parable illustrates that if someone’s improvement of only himself will pale
in comparison to the one who improves himself and others, for his merits are
increased by the merits of everyone else that he has improved. We should
try to make an effort to help someone else (even a family member) with a
Halacha or Torah thought to benefit from everyday--let the new merchandise
continue to flow in!
---------------------------------------------
CONVENIENCE?
As we proceed through the day--we see Mitzvah opportunities presented to us
constantly. Most of us will not let the opportunity pass--recognizing the
Hashgacha Pratis and its performance an everlasting ‘added value’ to oneself
and to the world. There is, however, the more advanced question: How will
the Mitzvah be performed--in a manner which is most convenient to the
performer, or in a way especially intended to give Nachas Ruach to Hashem.
We may term this ‘Qualitative Mitzvah Performance’--a part and parcel of our
Best Behavior so very much called for in our times.
Hakhel Note: HaRav Mattisyahu Salomon, Shlita (Mattisyahu Chaim Ben Ettel
L’Refuah Sheleimah) teaches that from the Pasuk Yehi Chevod Hashem L’Olam
Yismach Hashem B’Ma’asav which we recite daily (Tehillim 104:31)--we
learn that the way you can tell you have given Kavod to Hashem--is by acting
in a way in which Hashem will be happy with your actions!
----------------------------------------------
THE
POWER OF OUR PRAYERS:
HaRav Shimshon Dovid Pincus, Z’tl, highlights just how powerful our prayers
are. In Pesukei DeZimra daily, we recite Tehillim Chapter 148, in which we
exclaim “Hallelu Es Hashem Min HaShomayim...Praise Hashem from the Heavens,
Praise Hashem all His angels, Praise Hashem sun and moon, and all bright
stars, Praise Hashem, the most exalted of heavens and the waters that are
above the heavens....” Think for a moment of what we are doing--we are
actually ordering the heavens, the angels, the sun and stars all to praise
Hashem! We, mere ‘sons of man’, are actually empowered to tell these
awesome and incomprehensible creations what to do! Look at and appreciate
the control and influence we wield with our prayers--and especially feel the
joy and potential and clout of your tefillos when reciting this Kepitel as
an extremely important preface to Birchos Kriyas Shema and Shemone Esrei!
Hakhel
Note: The Mishna Berura (Shulchan Aruch, Orach Chaim 101, seif katan 1)
urges everyone to at least regularly have Kavanna in the chasima
of each bracha of Shemone Esrei (i.e., Baruch Atta Hashem…). The
remarkable Dirshu Edition notes to the Mishna Berura write that the
source of his words are the Tur (ibid.). The Tur writes that if one
adds up the number of words in the chasimos of the brachos of Shemone
Esrei, he will count 113 words--which is the number of words in the
Tefillas Chana, and which is also the number of times that the word Lev
appears in the Torah. The Bach adds that the chasima of every
bracha--even of the middle brachos of bakasha--are all shevach, i.e., that
Hashem is the Chonen Da’as, is the Go’el Yisrael, is
the Rofeh Cholei Amo Yisrael--and it is better to have Kavannah in
praising Hashem than in making requests of Hashem.
----------------------------------------------
V’CHAI BAHEM!
The
Torah teaches (Vayikrah 18:5): “U’Shemartem Es Chukosai V’Es Mishpatai
Asher Ya’aseh Osam Ha’adam V’Chai Bahem--You shall observe My Chukos and
laws which man shall carry out and by which he shall live.” The Chofetz
Chaim importantly notes that the Torah does not state V’Chai Avuram--you
shall live to perform them, but rather V’Chai Bahem--which means that
you will live in Olam HaBah through them. Accordingly, just as a person
would do all that he can in order to keep his arms, ears, legs healthy and
in good working order in this world, so too should a person realize that his
connection to eternal life is through the Mitzvos, and that the more
wholesomely and completely the Mitzvos are performed, the more wholesome and
complete will be one’s Chiyus, one’s life in Olam HaBa. This should provide
us with an extra-special drive to rid ourselves of at least one Mitzvas
Anashim Melumadah--Mitzvah done-by-rote, that we perform daily, and
replace it with a sincere and inspired performance of that Mitzvah.
Examples: In Tefillah--one place to start may be in one’s recitation of
Pesukei D’Zimrah. In Torah--in the way one listens and interacts in a shiur
he otherwise listens to or attends. In Chesed--in attempting to perform at
least one Chesed a day which has not been asked for, and is not expected.
----------------------------------------------
KEEP IT IN MIND!
We all know that Hashem established this world on a Middah K’neged Middah
basis--and indeed this is one of the most basic rules of how this world
operates. At first glance, it may appear curious then, that the punishment
for Lashon Hora is tzora’as --leprosy, a punishment which could
effect up to the entire exterior body or any part thereof--but with the
mouth itself apparently unaffected! What happened to Middah K’neged Middah
here? The answer is obvious--but nevertheless startling. Because a human
being is distinguished by his being a Ruach Memalelah--a thinking,
speaking being--if he does not properly display that distinction and is
careless (not being careful enough in this context is careless) with this
power--then he has adversely effected his ENTIRE BEING--and this is why he
receives a warning and punishment which effects his whole body. So explains
the Chofetz Chaim. The Chofetz Chaim adds that even if in our day when
tzora’as is not visible on our physical bodies--it nevertheless can
still be inflicted on our souls--and without the proper Teshuva, this
tzora’as will be self-evident in Olam Haba--as a world which is only
soul without body. Nobody, but nobody would want that--especially when one
can then enjoy the eternal blissful results of positive and pleasant
speech. In doubt as to whether you can say something and how to say it? The
Chofetz Chaim Heritage Foundation Shemiras Halashon Shaila Hotline is the
free service that you should keep at your fingertips: 718-951-3696, 9pm to
10:30pm New York City time. It is the thought--and the speech--that
counts!
----------------------------------------------
THE
REMEDY:
A senior Rav provided the following extremely practical teaching:
Our
natural tendency is one of self-centeredness. When someone shows you an old
class picture--what is the first thing that you look for--most likely, if
you are in the picture, and how you look.
Because of this tendency, we also tend to look at the good that we do, and
we lean towards finding fault with the words and actions of others, and not
with our own. We must take some action to look more favorably upon
others--viewing them with the same good eye that we view ourselves. It
sounds easier than it is-- but nevertheless can, in fact, be accomplished in
a practical and goal-oriented way.
Here
is a plan.
Every
day, six days a week, write down two things that you saw someone else do
that day that was really nice, really thoughtful, admirable, or the like.
You don’t even have to know the person-- a courteous driver, a helpful store
worker, a family member who acceded to your request, someone davening with
fervor, someone who didn’t get angry when you expected it.... Write the two
acts down every day--and review all of them every Shabbos. At the end of the
month you will have about 50 actions in which you saw the good in others,
and after two months--about 100. Share your experiences with others (maybe
they can join you in this goal). You will develop a more considerate,
see-the good in others, and care-for-others person.
What a warm and special goal as we proceed into the heart of the New Year!
========================
2 Marcheshvan
ALMOST 10%: As we have completed the month of Tishrei,
we note that 7 2/3% of the year has passed…but that more than 90% of the
year remains! We have much time to become better and better. Let us resolve
to keep up with our Kabbalos--and slowly and steadily improve as the year
continues!
----------------------------------------------------------
TESHUVAH MOMENT:
We learned in Parashas Bereishis that man was created B’Tzelem Elokim.
The Sefer Tomer Devora, at its outset, teaches that “Ikar
Hatzelem V’Hademus HaElyon”—the primary way in which we
demonstrate our Tzelem Elokim is by following the 13 Middos of Hashem’s
Rachamim in our own daily lives. HaRav Mattisyahu Salomon, Shlita, writes
that when one does so he publicizes Hashem’s attributes, and is Mekadeish
Sheim Shomayim B’rabbim.
----------------------------------------------------------
BEREISHIS 3:7:
The Pasuk in last week’s Parasha records that: “Vatipakachna Einei
Sheneihem Vayeideu Ki Arumim Heim”. Fascinatingly, Rashi (ibid.) writes
that the eyes that were opened refer to wisdom and not to actual sight. We
suggest that it is no coincidence that in the Birchas HaShachar every
morning we recite the bracha of “Pokeiach Ivrim”, and immediately follow
with the bracha of Malbish Arumim--following the sequence of the Pasuk.
Thus, in addition to the Kavannah of thanking Hashem for giving us the
miraculous ability of sight every day, we should recognize that Pokeiach
Ivrim is also a bracha thanking Hashem for our powers of wisdom and
discernment. Then, without Hashem as our Malbish Arumim, we would very
literally be embarrassed in the eyes of each and every human being and
creature.
Hakhel Note: How meaningful and powerful our Birchas HaShachar really are!
----------------------------------------------------------
THE
LONGEST BRACHA:
Which is the longest bracha in Shemone Esrei? Why do you think this is so?
How many Shaimos are in it--and how many Shaimos does the Tzibbur recite
when responding to this bracha during Chazaras HaShatz?
--------------------------------------------
MORE THAN JUST THANK YOU! A
Rav pointed out to us that when one expresses his Hakaras HaTov to another
by saying “Yasher Kochachem”--then he is not just saying “thank you”--but
also giving an appreciative bracha to the one who has just acted kindly
towards him. They may both be just two words--but there is a great
difference between them. Of course, using both phrases “Todah Raba/thank
you” and “Yasher Kochachem” could really be most appropriate under the
circumstances.
--------------------------------------------
TEFILLAH SHAILOS:
We provide below several Shailos relating to Tefillah asked of HaRav
Elyashiv, Z’tl, together with his Teshuvos, as presented in the Sefer
Peninei Tefillah. In order to review the hundreds of Shailos and
Inyanim presented in this wonderful Sefer (in Hebrew), we refer you to your
local seforim store for purchase:
1.
Q. If one had kavannah when reciting the first pasuk of Shema to accept
upon himself Ohl Malchus Shomayim and for the meaning of the words,
but had some other thoughts in between the words, has he fulfilled the
Mitzvah of Shema?
A.
No, this is not considered to be proper kavannah, and one must repeat the
entire pasuk over again.
2.
Q. The Vilna Gaon writes that one should daven for the tzibbur only when he
is davening Shemone Esrei, and that he should daven for his own needs in
Elokai Netzor. Can’t one daven for himself in the brachos of Shemone Esrei?
A.
The entire Shemone Esrei is recited in the plural, because it is a tefillah
for the tzibbur--as it was instituted based upon the Korban Tomid, which is
a korban tzibbur. When one intends to daven only for himself, it would be
in Elokai Netzor, but if he intends to daven for himself
“besoch”--among--the tzibbur, it is permitted even within the brachos of
Shemone Esrei.
3.
Q. Is it permitted to repeat words within a bracha of Shemone Esrei, if you
feel that you have not recited them with kavannah?
A.
Yes, within the bracha.
4.
Q. Can one teach and exchange words of Torah with a non-observant person,
as he has not recited Birchas HaTorah?
A. It
is better if you have him recite it (or make the bracha for him, and have
him be yotzei with your bracha), but if he has not, you can still study with
him. This is because Birchas HaTorah is not like Birchas HaNehenin--it is
not forbidden to learn if you have not recited Birchas HaTorah. Rather, it
is simply a Mitzvah to make the bracha before learning. In no event should
one allow the non-observant person to make the bracha himself without a head
covering, as this constitutes a zilzul bracha.
5.
Q. After one sleeps at night in an airplane seat, does he make Birchas
HaTorah the next morning?
A.
Yes, although he did not sleep in a bed, it is considered his “shainas keva”--his
regular sleep for the evening.
6.
Q. Is it permissible to drink coffee with milk and sugar, tea and sugar, or
juice, before Shacharis?
A.
Yes, if there is some need to do so (such as to wake oneself up, etc.). The
Mishna Berurah had disapproved of the practice, only because drinking
practices were then different, and it was then considered a “derech ga’avah”
to do so before davening.
7.
Q. If one reached his hand into the bathroom in order to close the bathroom
door, does he have to wash his hands as a “yotzei mibeis hakisei” because of
ruach ra’ah (see Shulchan Aruch, Orach Chayim 4, Mishna Berurah seif katan
40)?
A.
No, the mere presence of his hand in the beis hakisei there does not render
him a “yotzei mibeis hakisei”.
8.
Q. In order to be grammatically correct, should women and girls say “Moda
Ani” rather than “Modeh Ani” in the morning when awakening, and in the
bracha of Elokai Neshama?
A.
No, they should do as their “savtas” did. We don’t change nuscha’os.
9.
Q. If one is traveling on a bus and needs to daven, must he get off in
order to stand for Shemone Esrei, or can he daven from his seat?
A.
On an intra-city bus, one should descend, daven and wait for another bus.
On an inter-city bus, where buses are not so prevalent, he may remain
seated, if standing is inappropriate or will affect kavannah. However, one
should use aforethought when he needs to travel. It is preferable to daven
before sunrise at home while standing--then it is to daven after sunrise in
a sitting position. Even for someone who has difficulty standing for
medical reasons--it is better to daven a shorter Shemone Esrei standing,
than a longer Shemone Esrei sitting. From the Shulchan Aruch (Orach Chayim
94:4,9), it is clear that standing is one of the “Ikarei HaTefillah”--one of
the key aspects of Shemone Esrei!
10. Q.
According to the Ramban, it is a Mitzvas Aseh to daven in an “eis tzarah--in
a time of tzarah.” What constitutes an “eis tzarah”?
A. Any time that a person feels pain--health issues, financial matters,
child rearing difficulties, even when feeling someone else’s pain. There is
no difference--pain is pain, and there is a Mitzvah to daven.
========================
1 Marcheshvan
MARCHESHVAN VAAD:
By the
following audio link, we provide Rabbi Eliya Brudny, Shlita’s recent Va’ad
https://www.dropbox.com/s/ca6hgcoaocn5sz8/018%20Rav%20Brudny%20Vaad%20Mar%20Cheshvan%205779.mp3?dl=0
----------------------------------------------
A
TESHUVAH MOMENT:
The
Rabbeinu Yona (Sha’arei Teshuvah 3:1) writes “V’Hateshuvah HaGedolah Havi…Gedolim
Chikrei Lev--the magnitude of one’s repentance is commensurate
with the magnitude of one’s heart searching”
Hakhel
Note: Please remember our goal--Teshuvah Bechol Yom. Please take a good
look at your Kabalos Card--after all today is 30 days since Rosh Hashana!
----------------------------------------------
FINAL CALL!
All of
the personal accounts, all of the cheshbonos, that we said we would
settle, that we would pay, that we would take care of after
the Yomim Tovim, should…now be taken care of!
-------------------------------------------------------
MARCHESHVAN:
This month has the unique term “Mar” placed in front of the word “Cheshvan”.
Some write that this is because there is currently no Yom Tov or public day
of celebration during the month of Cheshvan, and that this will be
rectified--as when the Bais HaMikdash is rebuilt there will be a Yom Tov of
rededication in this month--may it be literally this month! Others
write that the term Mar refers to water, and that it indicates the blessing
of the month--rainfall for the Parnassah of the world. Indeed, in Eretz
Yisrael, the recitation of V’Sein Tal U’Matar Livracha will begin in
just a few days. We may suggest another possible meaning to Mar.
Hashem told Kayin (Bereishis 4:7): “‘‘‘...lapessach chatas rovetz…veattah
timshol bo--sin rests at the door, its desire is turned towards you, yet
you can conquer it.” Rashi (ibid.) explains: “Im Tirtzeh Tisgaber Alav--if
you want to, you will be able to rule over it.” Chazal use
the word ‘Mar’ to mean ‘master’. We are being reminded all month
that the ‘theory’ of Tishrei can truly be put into practice in the next
month--and that we can truly be the master over the Yetzer Hara--beginning
in MarCheshvan--and forever thereafter!
Hakhel
Note: The Rebbi of Rozhin, Rebbi Yisroel, Z’tl, teaches that the
word Marcheshvan comes from the phrase of Chazal ‘Merachshi Sefasaihu’--their
lips are moving, for our lips should still be moving in Tefillah from the
Yomim Noraim! The Luach Davar BeIto adds, however, that according to
the Nusach Teiman, the correct pronunciation of this month is
Merachshevan.
-------------------------------------------------------
THE
GEMATRIA OF MARCHESHVAN:
The gematria of Marcheshvan (with the word), is in fact 611--the gematria of
Torah. Cheshvan, when written without nekudos, is spelled with two Vuvs and
not one, so that it is not read as Cheshone, but Cheshvan. Check for
yourself! One of our innovative readers wrote that if we take the second
“Vuv” out of Mar Cheshvan and we don’t include the word as part of the
gematria; the gematria becomes 604, which is the gematria of “Shas Gemara.”
This teaches us, our reader wrote,” that we must take the increased Torah
commitment we made on Simchas Torah as we celebrated the completion of Torah
She’Bichsav and also find opportunity to increase our learning of Torah
She’Baal Peh!”
Hakhel Note: Here
is a basic mathematics question for Torah Jews: If a man studies three
Mishnayos, or a man or woman studies three Halachos, after Mincha or Ma’ariv,
or perhaps before retiring for the evening, every day in the year 5779, how
many Mishnayos or Halachos will he have learned by the end of the Year? A
more advanced question--if, instead, one begins this study on the first day
of Marcheshvan--one month after 5779 has begun, and undertakes the same
study until the first day of Marcheshvan of 5779--how many Mishnayos or
Halachos has one studied?
-------------------------------------------------------
A
TZELEM ELOKIM REMINDER:
The Kitzur Shulchan Aruch (2:3) provides a sure method in which we can
remember Parashas Bereishis every day--“One should wash his face [in the
morning upon rising] in honor of his Maker, as the Pasuk states, ‘Ki
BeTzelem Elokim Asah Es Ha’adam--for man was made in the image of Hashem.”
The Kitzur then adds that one should also wash out his mouth, so that he
can mention Hashem’s name in davening “BiKedusha U’VeTahara.” What
a great lesson in how and why we rise in the morning--in comparison to the
billions of others in the world who may undertake the same physical acts as
us--but whose intentions are so, so different. They simply want to feel and
smell good--for themselves, and so as not to embarrass themselves among
others--and it ends there. We too care about about personal hygiene----but
with the refined focus that are bodily functions and needs have spiritual
goals and loftier intentions to attempt and achieve--a lifetime of
accomplishment. The splash of cold water on your cheeks, or the bright and
fresh feeling in your mouth in the morning-- is, more importantly, preparing
you for a day of spiritual awareness, awakening, aspiration and
accomplishment as well!
----------------------------------------------
MAN
VS. ANIMAL:
The
actions of Arab diabolical terrorists have demonstrated to the most heinous
degree the nadir to which a Perah Adam sinks--could we ever have
believed that the most animalist of animal would act this way? Every morning
prior to reciting Pesukei DeZimra, in the Karbanos section of davening, we
recite the words with which we come close to concluding our Ne’ilah davening
on Yom Kippur--“U’Mosar HaAdam Min HaBeheima Oyin, Ki HaKol Hevel--the
pre-eminence of man over beast is ‘Ayin’-naught --for all is vanity....”
What is the Oyin to which we are referring? For a simple peshat,
one can refer to Koheles 3:19. The Ba’alei Mussar, however, explain that
the benefit of man over animal is our ability to respond Ayin--no-to
the Yetzer Hara, which the animal world is not in the same position to do.
That is why Hashem told Kayin in last week’s Parasha--‘V’Ata Timshol Bo’--it
is your role, as a human being and not an animal--to rule over the ta’avos
and temptations that face us. Perhaps this is one way we can respond to the
depraved murderers--by showing how human beings are supposed to act. We
should be able to look back at our day and recall at least a few situations
during the day in which we truly behaved as human being--in which we
consciously made the choice and decision--and exclaimed (even silently)
‘No--Ayin! I am--Baruch Hashem-- a human being!!’
Hakhel
Note: HaRav Nosson Wachtfogel, Z’tl, reported that he once heard from a
soldier that for three days his platoon did not have any food, and when food
was finally made available to them, no one grabbed, because they retained
their self control and dignity. Torah Jews should view themselves as
Hashem’s army and act with the same control and discipline--whether or not
they have waited for three days to eat!
----------------------------------------------
KAVOD SHOMAYIM:
We
provide the following additional notes found in the Sefer Leket Reshimos
(B’Inyanei Kavod Shomayim) from the teachings of HaRav Nosson Meir
Wachtfogel, Z’tl:
A.
HaRav Wachtfogel related that before WWII, the President of Poland reached
the Town of Mir, and was given a very honorable reception, with the Yeshiva
itself going to greet him. When the Bochurim returned, HaRav Yeruchem
Levovitz asked them how the greeting was, and the students responded that it
was very honorable. HaRav Yeruchem advised them that they did not show true
respect. He explained why. Not long ago, the President also visited the
nearby Town of Lechvitsch, and there he did not receive a royal welcome--but
received true honor. How? Upon his arrival into the Town, a few people
placed themselves down in front of his entourage, stopping it--advising that
their relatives were up for the death penalty, and asked that a message be
given to the President to commute the sentences. After some back and forth,
the President did, indeed, commute the sentences. HaRav Yeruchem said that
this was true honor--not praises, compliments and speeches--but a real
demonstration of the President’s powers. With this, we can understand what
Kavod Malchus Shomayim is--when we demonstrate that we realize that life and
death is in the hands of Hashem Yisborach, and plead with Him. Until such
time as we do not realize this and do so with feeling, it is not true
Kabbalas Ohl Malchus Shomayim. Hakhel Note: What a message for our
times!
B.
Rashi (Vayikra 20:26) writes: “Hashem says: If you separate yourselves from
the nations, you are Mine and if you do not then you will belong to
Nevuchadnezzar and his friends.” Hakhel Note: Once again, let us take this
message to heart in these times!
C.
HaRav Boruch Ber Lebowitz, Z’tl, would repeat in the name of his Rebbi,
HaRav Chaim Brisker, Z’tl, that the ‘smallest Jew’ should aspire to be a
gadol in his Torah practice. After all, did we not recite over Yom Tov: “Veshimcha
HaGadol V’HaKadosh Aleinu Karasa”. If a person has this aspiration--then
he will have a shaychus to Gadlus. One can be a Gadol in Ma’asim
Tovim, in Midos Tovos, in Tzedaka…. The opportunity--and the obligation--is
ours!
D.
Geulah means Gadlus without limits and constraints. Galus by definition
opposes constraints upon us. Chazal teach that we will be redeemed through
Tzedakah. This is because through Tzedakah one goes beyond his personal
boundaries and demonstrates his aspiring to Geulah.
E. The
Navi Malachi (3:1) teaches: “U’pisom Yavo Ehl Heichalo Ha’adam Asher
Atem Mevakshim--suddenly, Hashem Who you seek will come to His
sanctuary”. We all understand that the word ‘Pisom’ means that it
will happen suddently--at any moment. There is, however, a deeper
understanding as well. That is, we cannot in any way now fathom the sudden
bliss that the entire creation will experience with the Geulah. As the Navi
(Yeshaya 35:10 and 55:12) teaches: “Even the trees will joyously clap and
the mountains and hills will burst forth with song.” This will certainly
happen--B’EH soon--but it will be experienced only by those who are the
Mevakshim described by Malachi. If there is no bikush--then the
great, ecstatic light will not be truly experienced. It is incumbent upon us
to realize that we are currently the Ovdim B’Eretz Ashur and the
Nidachim B’Eretz Mitzrayim (Yeshaya 27:13)--lost in Galus and cast aside
by the nations of the world--and plead for the Shechina’s return to
Tzion--Hashem’s Home where He rightfully belongs.
HaRav
Wachtfogel concludes: We are all suffering through these excruciatingly
painful throes of Chevlei Moshiach. We must realize that all of this great
tza’ar will not last for a long time and will end. The days of Geulah
will be upon us in the near future--let us be mevakshim, so that we
are zoche to the great ecstasy and light of U’pisom Yavo Ehl Heichalo!
========================
30 Tishrei
TESHUVAH MOMENT:
Every day in Shemone Esrei we daven that Hashem bring us to do Teshuvah. In
fact, Yirmiyahu HaNavi (31:17) exclaims: “Hashiveini V’Ashuvah Ki Atta
Hashem Elokai”. As we recite our daily Tefillah for Teshuvah we should
recall that we are echoing the words of Yirmiyahu HaNavi himself, pleading
for Hashem’s assistance with Teshuvah!
----------------------------------------------------------
QUESTION OF THE DAY:
In many Siddurim it is brought that as one takes leave of his Shul in the
morning after Shacharis, the final Pasuk he should say is “V’Noach Matzah
Chein B’Einei Hashem”. Why do you think this is so?
----------------------------------------------
POINTS AND POINTERS RELATING
TO ROSH CHODESH, EXCERPTED FROM THE LUACH DAVAR B’ITO:
1. There are different customs as to the types of work that women do not
perform on Rosh Chodesh. Whatever is not performed by day should not be
performed at night either, although others permit work at night.
2. According to the Tzava’ah of Rebbi Yehuda HaChassid, we do not cut our
hair or our nails on Rosh Chodesh.
3. The special bracha for Mussaf on Rosh Chodesh begins with the words
Roshei Chadashim LeAmecha, whose first letters spell ‘Rochel’,
who established Tefillas Mussaf (Birkei Yosef 607:4)!
4. Regarding the actual Seudah of Rosh Chodesh, there is a Mitzvah to be
marbeh (increase) one’s Seudah (Shulchan Aruch, Orach Chaim 419). The
Mishna Berurah (ibid., seif katan 1) adds that one who eats and drinks in a
goodhearted manner is praiseworthy, and that just as one is repaid his
expenses for Shabbos and Yom Tov meals, he is also repaid for his Rosh
Chodesh repast as well. If one increases his Seudah during the day, he need
not do so in the evening. One should try to have a special additional food
which is LeKavod Rosh Chodesh. In fact, ‘many Tzadikim’ have the
custom of eating gefilte fish (as on Shabbos) on Rosh Chodesh. The Sefer
Ateres Tzvi brings that the Seudas Rosh Chodesh is a Segulah ‘Levatel
Kol HaMachalos’--to rid oneself of all illnesses.
5. There is an old Minhag on every Rosh Chodesh to learn one Pasuk (with at
least the Peirush of Rashi) from the chapter in Tehillim which is the
same number as one’s age.
------------------------------------------------
V’CHAI BAHEM!
The
Torah teaches (Vayikrah 18:5): “U’Shemartem Es Chukosai V’Es Mishpatai
Asher Ya’aseh Osam Ha’adam V’Chai Bahem--You shall observe My Chukos and
laws which man shall carry out and by which he shall live.” The Chofetz
Chaim importantly notes that the Torah does not state V’Chai Avuram--you
shall live to perform them, but rather V’Chai Bahem--which means that
you will live in Olam HaBah through them. Accordingly, just as a person
would do all that he can in order to keep his arms, ears, legs healthy and
in good working order in this world, so too should a person realize that his
connection to eternal life is through the Mitzvos, and that the more
wholesomely and completely the Mitzvos are performed, the more wholesome and
complete will be one’s Chiyus, one’s life in Olam HaBa. This should provide
us with an extra-special drive to rid ourselves of at least one Mitzvas
Anashim Melumadah--Mitzvah done-by-rote, that we perform daily, and
replace it with a sincere and inspired performance of that Mitzvah.
Examples: In Tefillah--one place to start may be in one’s recitation of
Pesukei D’Zimrah. In Torah--in the way one listens and interacts in a shiur
he otherwise listens to or attends. In Chesed--in attempting to perform at
least one Chesed a day which has not been asked for, and is not expected.
------------------------------------------------
KAVOD SHOMAYIM:
The following notes are found in the Sefer Leket Reshimos (B’Inyanei
Kavod Shomayim) from the teachings of HaRav Nosson Meir Wachtfogel,
Z’tl:
A. In
Mitzrayim, we learned that water is only water by the word of Hashem, as
water for some readily turned to blood. We also learned that even areas that
are settled and areas of jungle are likewise determined by Hashem--as the
arov trampled around Mitzrayim’s cities. At the Yam Suf, we learned that
what is water and what is land is determined by Hashem, and in the Midbar we
learned that water for millions could come out of a rock. As the Torah
succinctly states, Ahl Pi Hashem Yachanu V’Ahl Pi Hashem Yisa’u--by
the word of Hashem did we encamp, and by the word of Hashem did
we travel (Bamidbar 9:23). In two words--Ein Teva--there is no such
thing as nature!
B. The
Ramchal teaches that if a person would constantly think, he would not sin,
for a person knows what the ultimate truth really is. At the very least, a
person should keep the concept of Ein Ohd Milevado close to his
thoughts.
C.
People believe that they have to work on Midos, such as patience,
pleasantness and the like, and on performing more acts of Chesed--but they
do not realize that they have to work on Emunah as well. They incorrectly
believe that “I believe in Hashem as Creator and Supervisor of All”--but
they do not think about the details of this when looking at the miracles of
the past and the miracles of the present. We should realize that the Torah
states: “Vidatem Ki Ani Hashem”--we have to work on knowing more and
more about Hashem.
D. To
the extent one honors his Rebbi, he has a Rebbi; to the extent one honors
the Torah, he has Torah; and to the extent one honors Hashem, he ‘has’
Hashem.
E. It
is also important to recognize Kavod Beis Haknesses and Beis HaMidrash.
HaRav Wachtfogel was very careful not to enter the Beis Midrash with an
overcoat. He once saw a shirt hanging on a window handle in the Beis Midrash,
and spoke strongly about how important it is to recognize and apply Kavod to
the Beis Hashem.
F. In
last week’s Parasha, we learned that man was created B’Tzelem Elokim.
The entire Torah can be summarized with the words: “Kavod Elokim V’Kavod
Tzelem Elokim”. Everything else derives from this principle. Hakhel
Note: HaRav Wachtfogel teaches that the cheit of Kayin in bringing an
inferior Korban was that he did not display the proper Kavod to Hashem.
This, then, lead to the next step of failure to provide proper Kavod to
Hevel--to the point of Retzicha. We learn how far the lack of Kavod
can take a person.
G.
Every day, twice daily, we recite the words: “V’Ahavta Es Hashem Elokecha
Bechol Levavecha U’Vechol Nafshecha”, and we try to have Kavannah in
these words. If a person wants to know how much Ahavas Hashem he really has,
he should determine how much he disdains evil--and this will be the measure
of his Ahavas Hashem--for Dovid HaMelech teaches (Tehillim 97:10): “Ohavei
Hashem Sinu Rah--those who love Hashem hate evil”.
H.
That which a person has he gives to others--if he has Torah, he shares his
Torah; if he has money, he gives money; if he is honorable, he will give
honor to others!
------------------------------------------------
AFTER SUKKOS--EMUNAH APPLIED!
As one Rav commented, perhaps we begin the Torah with Parashas Bereishis to
teach us that there is a purpose for everyone’s life--and we are to take it
from there. It is fascinating that after Sukkos, in which we left our homes
to demonstrate that we are under the shadow and protection of Hashem, we are
immediately re-infused with the Emunah-filled Pesukim of Parashas Bereishis
and Noach. The following practical points on Emunah are excerpted from the
Sefer Sifsei Chaim (Middos LeAvodas Hashem, Volume I):
A.
The Chofetz Chaim provides the following essential teaching: “Bechol
Davar SheAdam Oseh Tzarich Levakeish MeiHashem Sheyihiyeh Letoeles--in
everything that a person does, he should ask Hashem that it serve a
good purpose (Shulchan Aruch, Orach Chaim 230; Sha’ar HaTzion, seif katan
8).
B.
Moreover, when one davens prior to doing something, it is the equivalent of
putting the Refuah ahead of the makah--opening wide the proper
and appropriate path in which to proceed. When one davens, for example, to
Hashem for success before starting his working day, he is demonstrating his
awareness that it is not “Kochi V’Otzem Yadi--one’s own intuition,
prowess or powers” that will bring about his success today or any other day,
but rather it is Hashem Who is the Only Source of all Bracha. It is for
this reason that it is forbidden to engage in business activities before
davening Shacharis (see Brachos 14A)--for it is futile for one to believe
that he actually accomplishes anything on his own before davening--i.e.,
without Hashem’s guidance and gifts to him!
C. A Nevuah is not simply an experience by which Hashem reveals the future
to a Tzaddik. Rather, the Ikar HaNevuah is the Deveikus experienced
between the Navi and Hashem! We can all work towards the goal of...a
Navi!
========================
29 Tishrei
TESHUVAH MOMENT: “The
Torah states ‘What does Hashem ask of you now?’—and not of someone else.
Some people are expected right now to study Torah. Others are expected right
now to do acts of kindness, etc. With this question in mind a person will
find himself serving Hashem throughout his life, and will be able to
overcome his Yetzer Hara.” [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]
--------------------------------------------
READER REQUEST:
A reader requested that we once again provide the four brachos to be recited
upon Mashiach’s arrival, as brought in the name of HaRav Shlomo Zalman
Auerbach, Zt’l.
1. Shecholak Maichochmoso Lee’rayov (a brocha that is recited
over an outstanding Talmid Chochom--HaRav Chaim Kanievsky, recited this
bracha when seeing Rav Elyashiv).
2. Shecholak Maikevodo Lee’rayov (over a Jewish king--the
Melech HaMashiach).
3. Chacham HaRazim (upon 600,000 or more Jews together)
4. She’hechiyanu (HaRav Chaim Kanievsky, Shlita, teaches that
this She’hechiyanu will be Mai’ikar HaDin)
Hakhel Note: If you have not memorized these Brachos--then please keep this
list handy!
-------------------------------------------------------
LET THERE BE RAIN!
This outstanding Sefer (Artscroll, 2014) by Rabbi Shimon Finkelman and Rabbi
Zechariah Wallerstein, provides 178 daily lessons on making gratitude a part
of our daily lives. For those who are not yet connected to the brief, but
powerful, daily lesson. We once again provide the following moving story,
published as part of Lesson 21.
In an airport overseas, a secular president of an Israeli University
recognized Rabbi Yosef Shlomo Kahaneman, the Ponovezher Rav. The president
introduced himself by saying “K’vod Harav, we are in the same business, I am
raising funds for my university and you are raising funds for your
yeshivah”.
The Rav responded by embracing the man and exclaiming, “Shalom aleichem, Reb
Yid!”
The president replied, “If the Rav would know what a sinner I am, he would
not give me such a warm greeting,”
The Ponovezher Rav replied, “If only you knew what a holy spark lies within
your neshamah, you would talk differently about yourself.”
In his memoirs, the man wrote that from that day on, “I began to feel like a
Jew and act like a Jew. I refrained from certain sins forever, and I
accepted upon myself to do certain Mitzvos. I was reborn because the
Ponovezher Rav greeted me and spoke to me!”
Hakhel Note: Once again, we highly recommend this treasured Sefer!
-------------------------------------------------------
EMULATING!
Although many items in the physical world remind us of spiritual roles and
goals as well (e.g., food for the body teaches that we must always feed the
soul with Torah and Mitzvos; physical ailments represent spiritual ailments,
the beauty of nature provides an inkling of the beauty of Olam Haba, etc.),
there appears to be at least one item in which the physical in no way
resembles the spiritual.
Here on earth, our streets and our highways are paved with tar, and our
sidewalks with tar or cement. Yet, in the spiritual world, our path is paved
with precious jewels, silver, and gold. The opportunities for Torah and
Mitzvos, Emunah and Chesed, Teshuva and Ma’asim Tovim, impact and abound
from all directions as we march through our day. Unfortunately, all too
often, we write off the opportunity as a hindrance, annoyance, obligation,
or as time that could have otherwise been spent doing something “productive”
instead.
Rabbi Zelig Pliskin, Shlita, provides a perfect example of this
misperception in commenting on last week’s Parasha (“Love Your Neighbor”, p.
34). Rabbi Pliskin notes that the Torah goes out of its way to teach us that
Hashem clothed Adam and Chava. We, by this, are taught to emulate Hashem’s
ways in providing clothes to the needy. However, Rabbi Pliskin writes that
emulating Hashem in this area goes way beyond giving clothes to the needy
when we clean out our closets. It also includes other activities such as
helping elderly relatives on with their clothing, making sure that they are
warm for winter, and dressing toddlers and little children--even if they may
be your students or your children. When viewed in this light, going shopping
for the family or for a parent or neighbor on a frigid winter night, or
earning the money to pay a family credit card bill become glittering
diamonds in place of a banal drudgery, a necessary and seemingly thankless
task.
Hashem, in His great and incomparable beneficence, gives us whatever each
and every one of us needs every single day in order to build a great
eternity for ourselves. We just have to identify, appreciate and cherish
each and every opportunity for the special and precious jewel that it is.
World economics may be in turmoil, but we remain as spiritually affluent as
ever--and these are the riches that last forever!
----------------------------------------------
IMPORTANT INSIGHTS INTO
TZELEM ELOKIM: Also, in Love Your Neighbor, Rabbi
Pliskin emphasizes another essential aspect of the concept of Chesed: It is
that man is actually created B’Tzelem Elokim--in the image of the
Creator of heaven and earth. A human being should accordingly be
transformed in our eyes from ‘an inconsequential and insignificant being
into one that is without parallel. ‘Although seemingly miniscule, he is the
pinnacle of creation’. Man was created in Hashem’s image and must always be
viewed accordingly.” Here are two examples that Rabbi Pliskin provides to
bring the point home (ibid., p. 23):
1. A Rabbi and his wife came to visit the Chofetz Chaim. The wife
complained to the Chofetz Chaim that her husband’s good nature enabled
people to take advantage of him. “True,” said the Chofetz Chaim, “if
someone is always good to others, he might sometimes suffer. However, if he
were insensitive to other people, they would suffer because of him. In the
long run, when a man’s good and bad deeds are weighed against each other, he
will realize that it is better for him to have suffered as a result of his
doing good deeds to others, rather than for others to have suffered because
of him.” (Amud Hachesed, p. 17)
2. Once while the Chazon Ish was walking with a disciple, a melancholy
woman approached him and insisted that he take money from her to pray for
her welfare. She handed the Chazon Ish ten shillings which he readily
accepted. He blessed her wholeheartedly and cheered her with pleasant
words. When she left them, she was in good spirits. Knowing that the
Chazon Ish never accepted presents or donations from others, the disciple
was puzzled why he agreed to take this woman’s money. Noticing the puzzled
look on that person’s face, the Chazon Ish told him, “Everyone is required
to do chesed in every possible way. In this instance, the biggest
chesed I could do for this woman was to accept her money.” (P’air
Hadar, Vol. 4, p. 22)
========================
26 Tishrei
TESHUVAH MOMENT:
The
G’ra (Even Sheleimah 4:20) writes that the eitza for making sure
one’s Teshuvah works going forward is Yiras Shomayim—to remember that
Hashem’s glory fills the world, and that accordingly, Hashem watches over
all of one’s actions. How, then, could one violate His will when directly in
front of Him!
----------------------------------------------------------
QUESTION OF THE DAY:
In how many brachos of Shemone Esrei do we invoke Hashem’s Rachamim for us?
----------------------------------------------------------
CAMPAIGN TO SAY “GOOD MORNING” TO INCREASE ACHDUS:
If someone greets his friend with a pleasant face…it is considered as if he
gave him all of the good presents in the world. (Avos D’Rav Nosson 13-4)
Be first to greet every person…by doing this all will love you and this is
the greatest success that you can attain in this world (Pirkei Avos, Chapter
4, Mishna 15, Tiferes Yisrael)
For further information, please call 347-522-5412 or 917-482-8697.
----------------------------------------------------------
HAKARAS HATOV!
Appreciating what Hashem, and others, do for us may be the ‘Middah of the
Coming Week’--as this week we learn that Adam HaRishon was a Kafui Tovah to
Hashem for not recognizing the gift that Hashem had given him in a wife--and
then in next week’s Parasha (Bereishis 10:5, Rashi d’h Bnei Ha’adam),
we will find that the Anshei Dor Haflaga showed no thanks to Hashem for
sparing their ancestors, themselves and their descendants from the Mabul.
Let us bli neder commit to be most careful to thank, appreciate and
compliment all those who deserve or even perhaps
deserve Hakaras HaTov for what they have done for him or on his behalf!
----------------------------------------------
WE CONTINUE WITH OUR EREV
SHABBOS--HALACHOS OF SHABBOS SERIES:
A. Tomorrow, it will be a week since we read Koheles. We should take some
life lessons with us from this great Megillah for the rest of the
year--after all it has the dual zechus of being both words of Nevuah (see
Targum to Koheles 1:1), and words of the wisest of all men. We mention only
one example--a small portion of 1 of the 222 pesukim in this Megillah.
Shlomo Hamelech (ibid., 7:14) teaches Beyom Tova Heyeh BeTov--remember
to be happy when thing are going well.... This is a great teaching in and of
itself, but the Targum takes it an important step further--the Targum here
translates these words to mean--’when Hashem has done good to you--be sure
that you too then do good to other people --sharing and spreading that
goodness and good feeling.’ Keep this great teaching in mind for those
moments of simcha in your life, and even when you really realize that you
have been blessed with something or someone...and make sure others can feel
good in some way as well!
B. The following is based upon the Luach Davar BeIto for tomorrow,
as Shabbos Bereishis:
1. Tosafos (Sanhedrin 37B) writes that every day of the week the Malochim
sing with a different one of their six wings, and on Shabbos it is the Bnei
Yisrael that sing. Hakhel Note: What a great thing to remember when
singing Zemiros!
2. Adam HaRishon recited “Mizmor Shir Leyom HaShabbos” (Tehillim 92)
upon the onset of Shabbos just a few hours after his creation. Hashem’s
name is mentioned seven times in the Kepitel. It became, of course, the
Shir Shel Yom of Shabbos, but we recite it not one but three times over
Shabbos. Hakhel Note: How wonderful it would be to bli neder
resolve to have kavanna when reciting this Kepitel in honor of Shabbos every
week!
3. The Admorei Chabad would teach: “The way that one behaves on
Shabbos Bereishis is the way that he will behave the whole year.”
4. This Shabbos we will bentsch Rosh Chodesh MarCheshvan. One should stand
when bentsching the new month, as a remembrance to the Kiddush HaChodesh in
front of the Sanhedrin. Even though we have not begun reciting VeSein
Tal U’Matar Livracha yet, HaRav Chaim Kanievsky, Shlita, rules that we
should add the request of “U’legeshamim BeItam”--as we always seek
rain in its proper time!
5. We begin reciting Borchi Nafshi after Mincha this week, as it
relates to Ma’aseh Bereishis, and Hashem’s greatness.
C. Now that we have our hadasim left from the daled minim, we can fulfill
the words of the Rema (SA OC 297: 4) who rules that one should put hadasim
leaves into his besamim. The Mishna Berurah explains with this we do a
second Mitzvah with a Mitzvah object, which shows a special regard for the
first Mitzvah and is accordingly an elevated Mitzvah performance (ibid., 298
seif katan 8).
D. The Mishna Berurah rules that one who does not benefit from the smell of
the besamim, should not be the one making the bracha (ibid., seif katan 13),
and also rules that individuals listening to Havdala should not make their
own bracha of Borei Minei Vesamim or Borei Me’orei Ha’eish, as they are
Yotzei with the bracha of the one leading the Havdala, and moreover, because
there is a concept of BeRov Ahm Hadras Melech (ibid.). Hakhel Note:
If one is unsure whether the besamim he has have a smell, or whether he will
be able to smell them (i.e., his nose is stuffed), the Kaf HaChaim and HaRav
Scheinberg, Z’tl, rule that it is permissible to test-smell them (ibid.,
Dirshu Note 12).
E. Another aspect of Havdala is very much tied into the time period that we
are in. The Mishna Berurah (Orach Chaim 298; Seif Katan 1) brings (from
Pesachim 54A) that on Motza’ei Shabbos Hashem gave Adam HaRishon the thought
to grind two stones against each other so that light would come out. We
remember this event and make the bracha of Borei Me’orei Ha’eish over fire
every Motza’ei Shabbos (ibid., seif katan 3)
F. The reason that we look at our nails upon making the bracha of Borei
Me’orei Ha’eish is in order to derive benefit from the light--and because
the nails are a siman bracha--as they always grow! (ibid., Mishna
Berurah seif katan 9). If a man is too far away from the candle to obtain
benefit from it during Havdala, he should have Kavannah not to be yotzei
with the one making havdalah, and instead make the bracha over the ner when
he is closer to it later on. A woman would not make this bracha
independently, and she should endeavor to be close to the Ner.
G. It is a Mitzvah Min Hamuvchar to make the bracha on a ner which
constitutes an avukah (a larger flame--with more than one wick). The
Mishna Berurah (ibid., seif katan 8) writes that just because a candle has
several wicks that extend from it, does not mean it is an avukah--unless
there is wax that separates the wicks. Hakhel Note: One who intends to
purchase a decorative Havdala candle should first be sure that the two wicks
extend from different places in the candle, as many of them may not--so that
he can fulfill the Mitzvah Min Hamuvchar of utilizing an avukah
for Havdalah!
----------------------------------------------
SHABBOS BEREISHIS!
Shabbos Bereishis is always a great experience, as we discover the birth of
the world and the creation of man anew every year. Many thoughts may cross
through our mind as to how, why and when events happened, but they must be
firmly rooted in the Emunah Peshuta that Hashem Was, Is, and Will Be, and
that we will only understand some more when the Moshiach comes. As we go on
to study the other Parashios in Bereishis, we remind ourselves that the
Torah is not, c’v, a history book, reminding us of the events of
early Man. To the Torah Jew, history is not an interesting study, something
that satisfies our curiosity as to past cultures and civilizations. Rather,
it represents the continuing Hashgacha Pratis of Hashem to Whom “one
thousand years is like one year” in his guidance and supervision of
creation. The Navi teaches that, when the Moshiach comes, there will no
longer be wars among people. The commentaries explain that this is so
because the Moshiach will resolve all disputes among people, making war
obsolete. It appears that we are living in a time of what the world would
call “history in the making,” as all kinds of uncertainty stretches 6,000
miles from Eretz Yisrael to the United States. We should not view this as
“history in the making,” but should instead utilize it as an advanced
opportunity for coming closer to Hashem, and by replacing all of the secular
analyses of current world events, or why the Arabs are rioting now, with an
awareness of Hashem’s pervasive presence. It all brings us back to the first
Siman in Shulchan Aruch, Orach Chaim--Shivisi Hashem LeNegdi Samid--let
us keep Hashem before us all the time as we navigate our course through
these pages in the history books.
---------------------------------------------
RAV SHACH ON BEREISHIS:
We present the following two important excerpts relating to the Parasha from
Rav Shach on Chumash (Artscroll) by his grandson, Rabbi Asher
Bergman, Shlita, as translated into English by Rabbi Dovid Oratz, Shlita:
A. Rabbi Meir Heisler once mentioned to Rav Shach the opinion, advocated by
several early commentators, that, although the fate of every human being and
the details of his life are controlled directly by Hashem, this does not
apply to animals. Hashem’s Hashgacha watches over the preservation--or lack
of--the species as a whole, but does not concern itself with the fate of
each and every butterfly and ant. Rav Shach told him that this opinion was
not accepted in mainstream Jewish thought. The Talmud Yerushalmi says
otherwise (Shevi’is 9:1): “Even a bird is not caught in a trap unless it is
decreed so from Heaven.” R’ Heisler added that in Safra Detzniusa,
the Vilna Gaon also explicitly disagrees with this concept, asserting that
everything is hinted at in the Torah’s account of Creation--all the details
of the life of every animal, and even vegetables and plants. “Why, this is
the concept that has fortified me throughout my life!” declared Rav Shach.
‘The knowledge that every single event that occurs to me is already foretold
in the Torah. I am not rootless! I am not abandoned to ‘blind fate’!”
B. The first Rashi in Bereishis cites the Midrash’s question: “Why did
Hashem see fit to begin the Torah from the story of Creation, and not from
the first Mitzvah to all of B’nei Yisrael (Shemos 12:2): “HaChodesh Hazeh
Lachem…this month shall be for you the first of the months?” Rav Shach
would frequently quote this Rashi and comment: “How fortunate we are that
Hashem did indeed choose to include the story of Creation in the Torah! The
Chofetz Chaim used to read the entire first chapter of Bereishis each
morning after reciting Birchos HaShachar, as a means of strengthening his
faith in the Creator. If the Chofetz Chaim found this useful and necessary,
how much more so should we!
----------------------------------------------
DEAH AND DIBBUR:
We find in Parashas Bereishis that man is, in fact, distinguished from the
animal kingdom in his ‘deah’ and ‘dibbur’--his ability to
think and express that thought to others. To bring this powerful point
home, we provide the following selection from the outstanding Sefer
Positive Word Power (Artscroll--Chofetz Chaim Heritage Foundation),
which is truly a must-read sefer for every ‘thinking and speaking’
individual.
“Speech originates in the brain. Before the word comes the thought; by
definition, speech requires thinking. The only question is whether one
relies entirely on this involuntary process, or one works toward developing
a conscious thought process that remains in gear at all times. To avoid
ona’as devarim, a person must dedicate his brain to filtering its output to
a finer degree. Motivation is the key. Someone who comes to the
realization that ona’as devarim is really a negative factor in his life must
then look for a different way, a means to ensure that impulsive, damaging
words do not spill out of his mouth. Even something as simple as posting a
“Think before you speak” sign at the desk or on the kitchen counter can
help. Turning on the word filter and using it every time one speaks is
ultimately nothing more than a habit which, like all habits, can be
developed through repetition. Where human effort leaves off, Divine
Assistance will surely come into play to help all who devote themselves to
protecting the dignity of their fellow man.”
Hakhel Note: Please re-read. What a life-long lesson to take with us from
the Parasha!!
----------------------------------------------
LIVING IN THE WORLD TOGETHER:
Let us now take the point a step further. HaRav Mattisyahu Salomon, Shlita,
teaches that the Torah does not say that Hashem created Chava and brought
her to Adam for the purpose of having future generations, but actually
simply because “it is not good for man to be alone”(Bereishis 2:18). In
fact, what was behind the mistake that Kayin made in killing Hevel
was that he believed it would be better for him alone to succeed his father,
then to do so jointly with Hevel. This was again Cham’s mistake when
he prevented his father from having further children (there were already
three brothers to live together, and to him that was more than enough)--and
his punishment was--measure for measure--that he would be subservient to his
brothers, and not co-exist with them on an equal par. Cham’s sin here was
exacerbated not only by his failure to learn from the world shattering sin
of Kayin, but also by the fact that the Torah provides conclusive evidence
that Kayin himself corrected his error. Where does the Torah show us this?
Immediately after he was banished from Aden, the Pasuk (Beraishis 4:17)
teaches “He built a city, and he called the city after his son ‘Chanoch’.”
Who was Kayin building a city for-- the few people then alive? And why does
the Torah tell us that he named it Chanoch? HaRav Salomon, based upon the
explanation given by the K’sav V’Hakabala explains that Kayin was
demonstrating to the world forever that camaraderie, companionship,
togetherness, and devotedness and dedication to others, is an essential
element of mankind. We should not view ourselves as “paying a price for
living in society”, but instead as reaping the real benefits of living with
others. The reason that the Torah goes out of its way to teach that the name
of the city was Chanoch (same root as chinuch--education), is because the
Torah is telling us that we must constantly indoctrinate--educate and
re-educate ourselves--in this teaching. Secluding ourselves, living separate
and apart from others is not good. We must foster and treasure
relationships. We need only once again review the Viduy and Al Chait to
realize what an important part Bein Odom L’Chaveiro plays in our lives.
Indeed, Chazal teach (Avos 1:6) that we must even go to the extent of “kenei
lecha chaver--acquiring a friend.” We see the sincere dedication that
Avrohom Avinu had to others in the upcoming Parashios--risking his life, for
example, even for those who separated themselves from him. We should take
all of these lessons seriously, and try to improve, over the next several
weeks, upon our relationships with others--especially our own close family
members. It is no coincidence (as it never is) that all the relationships
described above were with close family. This is a great place to start--less
painful words, less sharp criticism, less being annoyed and angry, and more
of the love, appreciation, thanks, ...and a showing of true humanity!
----------------------------------------------
QUESTIONS ON THE PARASHA:
We present several questions related to the Parasha, simply in order for us
to think about what the Mussar Haskel--what the lesson is from it:
A. Adam and Chava were banished from Gan Eden--but what happened to Kayin,
Hevel, and their sisters born along with them--were they left in Gan Eden?
B. Adam had named all of the animals in creation and even his wife, yet
Chava named her son Kayin--why? Additionally, why was Hevel given such a
name (apparently meaning in vain, vanity, nothingness--see Koheles 3:19) at
all?
C. Rashi teaches us that all of the elements of Heaven and Earth were
created on the first day of creation, and that the Malochim were created on
Monday. Why were the Malochim created after the world ‘s elements
were put into place?
D. Why did the Rokia, the firmament above us--have to be suspended in
‘midair’--hanging precariously between the heavens and the earth?
----------------------------------------------
SOME ADDITIONAL POST-YOM TOV POINTS AND POINTERS:
1. On Simchas Torah, we sang Ain Segulah KaTorah--there is no
Segulah like the Torah. HaRav Avrohom Schorr, Shlita teaches that this is
not merely a beautiful song but is to be taken quite literally. If one
improves in some way in his actual Torah study--there is no segulah like it!
2. On the presentation known as Maseches Chaim (which was shown
again over Chol HaMo’ed)--on the life of HaRav Elyashiv, Z’tl one could hear
the bracha he gave someone as Bracha VeHatzlacha B’Chol Inyanim. We
should think about a meaningful bracha to give to others as a matter of
course when we take leave of them--HaRav Elyashiv’s bracha is a wonderful
place to start!
3. How careful we were on Rosh Hashanah and Yom Kippur to speak the Emes--let
us take this deep regard for truth with us throughout the year!
4. Is it too difficult for one to take upon himself to consciously give two
compliments a day?
5. We began the month of Tishrei with the knowledge that on Rosh Hashana
our lives and our livelihood will be determined for the coming year. We
concluded the last Chag of Tishrei with the Tefillah for Geshem, asking for
sustenance of blessing over the winter and the coming year. An essential
lesson, then, that extends throughout the entire month is that Hashem is the
Provider, and that “Kochi VeOtzem Yadi--my strength and the power of
my hand that accomplished this” is simply not part of the Torah Jew’s
lexicon.
6. At a Hakhel Sukkos Yarchei Kallah, Rabbi David Ashear, Shlita, instructed
everyone that they could strengthen their Emunah by simply not
second-guessing themselves. One should not approach the situation with “if I
had done this or that…”--but rather understand that Hashem is watching over
him at all times and in every circumstance. If a person needs chein
at a particular moment, and that is what is best for him, Hashem will
provide him with the “chein spray” that is necessary!
7. After Moshiach arrives, we will return to the state of Adam HaRishon
before the cheit. We most certainly look forward to this occurring in
5779! Everyone should review and have handy (if not memorized) the four
brachos that HaRav Shlomo Zalman Auerbach, Z’tl will be recited when the
Moshiach arrives!
========================
25 Tishrei
TESHUVAH MOMENT:
As we learned in Koheles
(9:8), Bechol Eis Yiheyu Begadecha Levanim—at all times should one’s
clothes be white. One should think of the Mitzvos as the clothing of one’s
soul—and consciously endeavor to do as many Mitzvos as he can during the day
L’Sheim Mitzvah—for the sake of clothing his neshama in pure white!
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IMPORTANT HALACHA PROGRAM!
Yesterday, we
mentioned that the Kitzur Shulchan Aruch Daily Program began, on a one year
cycle to finish the entire Kitzur Shulchan Aruch in small increments every
day. To sign up and receive a short audio Shiur for the Kitzur Shulchan
Aruch Daily Program with the link to the text, email
ateresshimon@gmail.com.
----------------------------------------------------------
USING YOUR FINGER:
It is said that HaRav Chaim
Kanievsky, Shlita, advises that davening from a Siddur and pointing with
one’s finger as one progresses from word-to-word assists one with Kavannah (Hakhel
Note: One would almost definitely not forget to say Mashiv HaRuach
U’Morid HaGeshem!). May we suggest that one begin with the first bracha
of Shemone Esrei--which requires special Kavannah, pointing with one’s
finger from word-to-word…and B’EH continue this special finger-guided
Kavannah with other brachos when one feels he is ready to do so!
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A SOLID SUGGESTION:
The theme of this elevated month--as the head, the lead month, of the year
has been Deveikus to Hashem--bonding and binding oneself, body and soul,
with his Father and King. Permeating this theme has been Teshuva--drawing
close to Hashem, demonstrating one’s love and dedication--by rededicating
oneself to doing His will, notwithstanding the wiles of the Yetzer Hara,
whose raison d’etre is literally to test one’s tenacity and perseverance.
The stakes are enormous--Deveikus for eternity. We can and do retain a
‘touch’ of Tishrei throughout the year by keeping our Kabalah or Kabalos
with true dedication and zeal. What can we do, however, when the Yetzer
opens up new fronts--areas of unexpected confrontation and challenge? We
suggest that one resolves, on a daily basis, to do Teshuva immediately for
an aveira that he realizes he has committed--immediately completing the
three elements of Teshuva: (a) Charata-a feeling of mistake and
remorse; (b) Kabala Ahl Ha’Asid-determining not to do the aveira
again if and when it presents itself; and (c)Vidui--orally admitting
the mistake--how wrong for an elevated being to do such a foolish thing
before Hashem Himself. If one finds that the day has passed with no such
process being necessary--how happy and joyous he should be! If one has to do
Teshuva (perhaps quickly recording the day and what occurred)--how
wonderfully he is keeping close--not letting the day pass without his
special demonstration of yearning for Deveikus. Every day can bring
wonderful gains--forever and ever!
----------------------------------------------------------------
OUR ANANEI KAVOD:
It is said that each of the Seven Days of Sukkos represents one of the
Seven Ananei HaKavod--with each day being an additional Anan. What, then,
is Shemini Atzeres? We may suggest that it represents not the protective
Anan in each direction, but the Hashgacha Pratis over the individual within
the Anan. It is even a greater closeness to Hashem than the Ananei HaKavod
around us in all directions represent. With this in mind, we can understand
a seemingly difficult juxtaposition in our daily Shemone Esrei Tefillah.
After asking Hashem for the Bais HaMikdash to be rebuilt in the Bracha of
Retzei and pleading that “our eyes see Hashem’s return to Tzion,” we
surprisingly begin the next Bracha with “Modim Anachnu Lach--we thank You
Hashem for….” If we have just expressed our sore need for the Bais
HaMikdash, how can we so quickly seemingly take about face and immediately
express our overflowing thanks, when so much is missing?! We may suggest
that just as Shemini Atzeres represents the Simcha of our relationship with
Hashem even beyond the protective warmth of the Sukkah, so too, does Modim
express our recognition that even without a Bais Hamikdash, we enjoy the
incredible benefits of a personal and direct Hashgacha Pratis relationship
with Hashem. Just as this is one of the concluding messages of our recent
Chagim, so too is it one of the concluding messages of our Shemone Esrei
three times a day. The lasting message of Hashgacha Pratis should stay with
us throughout the year…and throughout the day!
----------------------------------------------------------
FROM STRENGTH TO STRENGTH:
We are still in the month known as ‘Yerach HaEisanim’--the Month of the
Strong, because of all of the Mitzvos and Ma’asim Tovim that are performed
in this month, and because of the Zechus of our Avos (known as the ‘Eisanim’)
which we draw from (and learn from!) during this month. As we are close to
the conclusion of the month (believe it or not, Rosh Hashanah is more than
three weeks behind us) we must remember that the winners are those who are
still there at the end, not having fallen prey to the cunning and guile of
the old and wicked Yetzer Hara who strives so hard for us to drop our
Kabbalos, to fall into despair, and to get back to the same old habits and
practices. As we finish the month, we must be sure that our brachos are
better than they were last year, that we feel elevated by an increased or
different learning schedule, and that our mouths are purer because we are
dedicated to committing less Ona’as Devarim against our family members and
friends. You can fill in your own marked personal improvement or
improvements that need to be maintained in other areas as well. If we can
get to the end of the month in a more elevated plane, we will be able to
start the next month a step up--making us a step closer to the heights we
can really and truly reach within our own lives.
There is a fascinating almost unexpected
conclusion to the classic Sefer Mesilas Yesharim. After the Sefer
reviews in sharp detail the various essential Middos we must strive to
incorporate into our daily living and life, HaRav Luzatto, z’tl concludes
that if we view our thoughts, our words, and our deeds through one simple
but brilliant light, we will have gone a long way to accomplishing our
personal mission in life. That special light, that indispensible
perspective is—’Is that which I am thinking or about to say, or that
which I am about to do, and the manner in which I am going to do it, going
to give Nachas Ruach to my Father in Heaven? If we can keep this
pleasant and attainable thought in focus throughout the day, we will have
elevated ourselves well above the mire of habit and inclination that the
Yetzer Hara so constantly and consistently strives to have us caught in.
Remember--you are in the Month of the Strong--be strong and take the
strength with you for a very rich, gratifying and successful year!
Hakhel Note: If we have that notebook or
other means of keeping ourselves in line, we can be all the more
successful. Let us remember that we are all teachers--for the good, and for
the bad. If others see us steadfastly adhering to our Kabbalos, it will be
much easier for them to follow suit. Be strong!
----------------------------------------------------------
TODAY’S YAHRZEITS: Today is the 209th Yahrzeit of the Kedushas Levi (Rebbe Levi Yitzchak
of Berditchev), Z’tl, and the 179th Yahrzeit of the ‘Heilege’ Chasam Sofer,
Z’tl. Few individuals in recent history have achieved the level of
worldwide renown, respect and love that K’lal Yisrael has for these great
Gedolim. In their respective honor, we provide one telling story from each
relating to the Sukkos Holiday just passed that each of us can learn from in
our everyday lives:
A. Rebbe Levi Yitzchak, Z’tl, made it a
point to have simple, uneducated guests in his Sukkah, and not only great
Rabbonim with whom he could have advanced discussions. When asked why he
would especially have these kinds of guests in his Sukkah, he responded as
follows: “In the future, when the Tzaddikim will be sitting in the
Livyasan’s Sukkah, I will want to enter as well. They will not let me
enter, and say ‘Who are you to enter--a simpleton wishing to enter the
Livyasan’s Sukkah--a chamber for Tzaddikim?!’ I will be able to answer--in
my Sukkah I also let simple people like me enter...please let me in....
Hakhel Note: Why too can we not learn to
appreciate, love and embrace those who may not yet be up to our level--a
special incentive may be that Middah KeNeged Middah in the next world!
B. Two Yeshiva bachurim arrived in Pressburg
immediately after Sukkos to be tested by the Chasam Sofer so that they could
enter the famed Pressburg Yeshiva. The first bachur entered, and the Chasam
Sofer gave him various and sundry excuses as to why he could not accept
him--the space is limited,etc... The second bachur (who was later to become
the Gaon Rebbe Shmelke MiSeilish, Z’tl), almost did not enter because, as
they had come together, it was almost a foregone conclusion that he would
not be accepted either. However, the Chasam Sofer accepted him with Sever
Ponim Yofos and with joy. The Chasam Sofer explained his conduct to one of
his close talmidim. When the bachurim were coming to meet him, the Chasam
Sofer was looking out of the window, and noticed how the first bachur was
stepping on the lulavim on the floor which had been previously hanging in
the Sukkah being taken down, whereas the bachur who was to become Rebbe
Shmelke carefully picked them up and was careful not to step on any of them.
Hakhel
Note: In the past we related a similar ma’aseh with the Chasam Sofer who
did not want to give Semicha to someone who did not make it his practice to
kiss the Mezuzah upon entering a room. We note that just two (or in Eretz
Yisrael, three) days ago we were singing and rejoicing over the Torah and
the 613 Mitzvos it contains. We must be sure to take that joy with us in the
Torah and Mitzvos that we perform during the year. The thought of stepping
on a Mitzvah, or of not raising a hand, a finger or a leg with energy and
exuberance when we have a Mitzvah in front of us to perform may mean that we
too are not worthy of entering the Yeshiva that we are capable of--and
should be--entering. Knowing that we have a treasure is simply not
enough--we must not let habit get the better part of us, instead making sure
to be grateful for and regale in the daily privileges which are within our
easy reach!
========================
24 Tishrei
TESHUVAH MOMENT:
As we often note, the Sefer
Tomer Devorah urges the following three words: “Teshuvah Bechol Yom--Teshuvah
every day!” By looking at your Kabbalah list every day, and
reflecting/acting upon it just a little bit, you not only be performing
Teshuvah for one day, ten days, thirty or forty days, but for seven days a
week, 365 days a year. What Nachas Ruach to Hashem-- What Nachas Ruach to
yourself!!
-------------------------------------------------
KAVANAH CARDS!
The following is a link
http://tinyurl.com/hyo2lv5
to wonderful Kavanah Kards. To obtain the actual
laminated cards--we refer you to KavanahKards.com.
Hakhel Note: This may be very helpful for your Kabbalah!
-------------------------------------------------
KITZUR SHULCHAN ARUCH YOMI!
The new cycle of Kitzur Shulchan Aruch Yomi
begins today--24 Tishrei! Students of the incredible One-Year Program
actually study and complete the entire Kitzur Shulchan Aruch in one year by
studying only several paragraphs a day. As we have noted in the past, the
Chofetz Chaim writes that one can fulfill the words “Vehagisa Bo Yomam
VaLayla” by learning a Halacha in the morning and a Halacha in the
evening. With so many wonderful English translations of the Kitzur, it is
truly a great and relatively easy opportunity to review a vast amount of
Halachos over the coming year, with an investment of only several minutes
per day. Seize the Opportunity! Hakhel Note: Here is a beautiful
example of how one’s life can be enriched through this daily study: The
Kitzur Shulchan Aruch (2:3) brings the Pasuk in this week’s Parasha of Ki
Betzelem Elokim Asah Es HaAdam and teaches that when washing our face
in the morning we should remember that we are doing so in order to honor
Hashem, who created our image. What a wonderful reminder as one washes his
face--L’Sheim Shomayim--every morning! For calendars, please go
to shemayisrael.co.il/kitzur.htm
or
kitzuryomi.org
------------------------------------------------
IMPORTANT REMINDER!
We just began reciting “Mashiv
HaRuach U’Morid HaGeshem--He causes the wind to
blow and brings down the rain.” The Kuntres Avodas HaTefillah adds a
bit more depth to its recitation. Hashem causes the wind to blow--bringing
the clouds to where they are needed, and brings each drop down to its proper
place at its proper time to fulfill its purpose--be it for punishment, be it
for pleasure, or be it to maintain life itself. We must understand that
each and every drop of rain has a place and a purpose, and we should
reinforce this understanding every time we praise Hashem with these words.
The added benefit to these two or three additional seconds of Kavannah at
Mashiv HaRuach U’Morid
HaGeshem is that you will definitely remember whether you recited
Mashiv HaRuach in your
Shemone Esrei. Additional Point: One may want to keep his finger on the
words of the first bracha of Shemone Esrei and continue doing the same
through Mashiv HaRuach--as an additional assurance that one does not miss
this very important addition!
------------------------------------------------
LOOKING AHEAD:
As this year’s Days of Awe and Days of
Harvesting Joy can now be viewed only by turning around, we look ahead to
what we will make of the coming year. The hopes, the aspirations, the
dreams... At the end of this year, will we look back and find that we were
truly better people, that we accomplished a worthwhile goal, that we
fulfilled our potential in life?
In the Western Society (read “Golus”) in
which we live, emphasis is placed on the physical and material reality
around us, most recently, computers, smart phones, etc. To some it may seem
“childish”, to others “spiritual”, to actually take a minute or two during
the day (while taking a shower in the morning or eating lunch, or perhaps
when walking to the subway or bus, or before retiring at night) to think,
feel and appreciate Hashem’s gifts to us. We can start with reflecting upon
our knowledge-filled heads and then work our way down slowly to the toes we
can wiggle when necessary. Do not be surprised if the words “Thank You,
Hashem” emerge spontaneously from your lips from time to time.
As the Rambam testifies, this is the where
and the how our forefather, Avrohom Avinu, started his trek to greatness and
how concomitantly K’lal Yisrael began its eternal journey through
history and mankind. This is the origin of our legacy and sacred trust. Be
a part of it. It only requires some inner reflection. If you feel lost as
to how to begin or are in need of some assistance or guidance in this area,
the Chovos Halevovos, Sha’ar HaBechina (published by Feldheim
Publishers in English as Duties of the Heart (Gate of Reflection))
will certainly be a great tool.
Now, taking a step back, perhaps this is the
great lesson of Sukkos as the culmination of Rosh Hashanah and Yom
Kippur—that we look up from our humble little booth and recognize that a few
rain showers during the Yom Tov pale starkly in comparison to the brochos
that Hashem showers upon us daily.
Additional Note: One of the obvious points of
Sukkos was that no two individual Sukkah dwellings were at all the same
(even if they appeared to be of the same materials). One person may have
been able to sleep all nights in the Sukkah without hindrance, another may
have no mosquito bites to show for the hours he spent there, a third may
have been able to eat all meals in the Sukkah without rain because the
timing of the minyanim he attended were just right. Some may have met all of
their goals for Chol HaMoed, and others may have just managed at a minimum.
The key for us all is that each person’s Avodas Hashem is so special that it
is incomparable to person sitting next to him in Shul--or even sitting at
the same table together with him. We should draw great Chizuk from this
thought--as each and every one of us goes through the year, it will be one’s
personal tour with Hashem. The more we feel our personal role in
Avodas Hashem, the more real our spiritual lives and our relationship to
Hashem will be. It is fascinating to note that we concluded our daily
recitation of L’Dovid Hashem Ori (Tehillim 27) with the words: “Kavei
El Hashem Chazak V’Ameitz Libecha V’Kavei El Hashem--hope to Hashem,
strengthen yourself and He will give you courage; and hope to Hashem.”
Chazal (Brachos 32B) indeed learn from this Pasuk that if a person davens
and sees that he is not answered, he should daven once again--working hard
on building the relationship. With the Yamim Noraim and the Yamim Tovim
over--we are left with the greatest possible result--Hashem with us!
------------------------------------------------
SOME ADDITIONAL POINTS AND POINTERS ON THE
POST YOMIM NORAIM/YOM TOV PERIOD:
A. On Yom Kippur we recited as the Ikar
Vidui “Aval Anachnu Va’Avoseinu Chatanu”. In stark contrast to
this, the Mishna in Sukkah (5:4) relates that during the Simchas Bais
HaShoeivah, the people in the courtyard who were leaving the Eastern Gate
turned to the west, faced the Heichal and exclaimed: “Our fathers who were
in this place turned their back to the Heichal, instead facing to the east
and bowing to the sun--but our eyes are towards Hashem!” The great
transition from Yom Kippur to Sukkos results in our abandoning the
previously ill-chosen ways which had been etched in stone--even to the
extent of their origin from our fathers and their fathers. To cleanse
ourselves--and aid our parents (and their parents) with any previous
malfeasance--let us take a good look at an old custom, an ‘established
family practice’ and instead turn towards the Heichal-and proclaim we have
chosen to abandon that--and that we are now facing towards Hashem! We have
learned the lesson, we have made the transition--from Yom Kippur…to Sukkos!
B. Shlomo HaMelech, the wisest of all men,
teaches in Mishlei (29:22): U’Baal Chaima Rav Posha--a man of anger
abounds in transgression. Succinctly stated, if we can avoid anger, we
are avoiding an abundance of sin. In order for us to demonstrate
our real dedication and desire to be sinful no longer--let us undertake a
special program--to avoid the Rav Posha of anger!
C. After seeing his Chassidim in a down mood
on Motza’ei Sukkos as they were about to daven Ma’ariv, it is reported that
Rebbe Moshe Sassover, Z’tl, gave them wonderful Chizuk by exclaiming “My
brothers please remember that it is the very same Hashem who is the Atta
Vechartanu and the Atta Chonantanu. Hashem demonstrates to
us His midda of Atta Vechartanu with the special feeling that we
experience on Yom Tov…and shows us His midda of Atta Chonantanu--by
giving us the wisdom, insight and understanding to get through and even
succeed during all of the weekdays of the year”! As Chag Simchaseinu has
just passed, we should study how we can bring Simcha with us through the
rest of the year. The Mesilas Yesharim (Chapter 19) writes as follows: “Simcha
Hu Ikar Gadol B’Avoda--Simcha is an essential part of our Avodas Hashem,
as Dovid HaMelech teaches (Tehillim 100:2) Ivdu Es Hashem BeSimcha Ba’u
Lefanav Birnana--serve Hashem with joy, come before Him with joyous
song! The Mesilas Yesharim then explains (from the Midrash) that when one
rises to daven he should feel elation in his heart that he has the ability
to pray before One to Whom there is no comparison. In fact, the Mesilas
Yesharim writes that this is THE SIMCHA AMITIS--the true
Simcha--that a person rejoices over the fact that has merited serving the
Master of the Universe, learn His Torah and perform His Mitzvos--all of
which provides a person with the true and absolute fulfillment of his
potential and everlasting eternity!
D.
Rabbi Avrohom Schorr, Shlita, gives a wonderful explanation as to why there
are three Hadassim (Hadassim being symbolic of the eyes). One Hadas teaches
us of the ‘Tov Ayin’--the good eye that we should have towards others, the
second Hadas represents the ‘Ayin Ra’ah’--the bad eye that we must avoid in
all circumstances. The third Hadas reminds us of Hashem’s watchful and
loving eye over us--every day of the year, and every moment of the day!
E. HaRav Yechezkel Abramsky, Z’tl, provides a
beautiful teaching relating to the Na’anuim--the shaking of the Daled
Minim during Hallel. He explains that the Na’anuim are intended to indicate
that we thank Hashem for all that He does for us in this direction, in that
direction, that direction, etc. If we thoughtfully demonstrate our thanks of
Hashem with our Na’anuim, Hashem in turn will provide us with more
blessing--and prevent harm and difficulties (symbolized by “bad winds”) from
coming to us from these very directions. We can take this thought another
step and reflect upon how important it is to have Kavannah and/or positive
thoughts when undertaking activities which could be Mitzvos, but instead are
undertaken mindlessly or because one feels required to do so (just as the
Na’anuim can be thoughtlessly performed). Cleaning the home and dishes,
doing homework with a child, running an errand in which others will benefit,
all can bring greater bracha to you if performed with thought and purpose.
Furthermore, just as with the Na’anuim we may not even fully
understand all that we are achieving, so too when helping others or
performing another Mitzvah we can never fully fathom what we are really
accomplishing. At the very least, the Sefer Yesod VeShoresh Ha’avodah
writes, with the performance of this task or that act we should have in mind
that by doing it we want to give Nachas Ruach to Hashem.
F. Our
singing on Simchas Torah should remind us to revert back to the constant and
eternal Simcha that we as a nation are especially blessed with because the
Torah is such a part and parcel of our very essence and being. Every time we
say “Oy” or sigh, or the like, perhaps we should try to follow it with a
brief rendition of Ashreinu Mah Tov Chelkeinu, Toras Hashem Temima,
or other unique or words which move you and which highlight your
special relationship with your infinite gift.
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