Hakhel Email Community Awareness Bulletin
DECEMBER 2006 DAILY EMAIL ARCHIVE
Sent December 30:
This coming Sunday is Asara
B’Teves, the date upon which Yerushalayim was besieged before the
destruction of the Bais HaMikdash. Chazal (Medrash Tanchuma, Vayikra 9)
teach that it was already fitting for the Bais HaMikdash to be destroyed on
this day, but Hashem, in His incredible mercy, pushed things off to the
summer, so that we would not have to be exiled in the cold. We should take
this as an important lesson and be especially considerate and helpful to
those who are standing outside at your door, walking when you are driving,
or even those who are suffering from colds and cold weather-related
illnesses. When you make sure that your family and friends are properly
dressed, have soft tissues and the like, you are likewise demonstrating a
middah of rachmanus, of special mercy and care, which warms those around
you.
Along these lines, Chazal (Rosh Hashana 18A) teach us that, according to one
opinion, Naval was granted an additional ten days of life because of the ten
meals he feed to guests--Dovid’s men. Doing the easy math, this means that
Naval “bought” a day of life for each meal he served a guest. Oh, how we
should treasure the opportunities of doing a simple and seemingly short-term
kindness to someone else, for it results in nothing short of life itself.
Interestingly, the last Pasuk we read in Kriyas Shema concludes with the
phrase “Ani Hashem Elokaichem--I am the L-rd your G-d”, mentioned
twice--once at the beginning of the Pasuk, and once at its conclusion. Rashi
there (Bamidbar 15:41), obviously troubled by the seeming repetition,
concludes that it is to teach us that Hashem is faithful to punish those who
do evil--and faithful to award those who do good. As we leave Kriyas Shema
(which provides us with a strong daily dose of the basic tenets of our
faith) every day and notice the dual recitation of Ani Hashem Elokaichem, it
should remind, and spur, us to “buy” life with our proper middos and
conduct.
Sent December 27:
IS IT TOO HOT/COLD FOR YOU?
The following rulings of HaRav
Yisroel Belsky, Shlita, were published in “Halachically Speaking” (Volume 2,
Issue 33):
It frequently occurs in public
places that there is one person in a room who is cold in the winter and
wants to close the window, or is hot in the summer and wants the window to
be open. All others in the room disagree. In the winter, the Halacha is
that the window must be closed in deference to the chilled individual, and
in the summer the halacha is that the window must be open, once again, in
deference to the hot individual. Use of an air conditioner has a different
permutation. One who is afraid that he will become sick from the cold
blowing air has the right to turn off the air conditioner, notwithstanding
the protest of others.
Having stated these halachos,
we bring a fascinating point made in the Sefer Shaarei Orah (Vol 1,
p. 20) based upon the teachings of HaRav Avigdor Miller, Z’TL. HaRav Miller
notes that there are days during the year which are extremely cold and other
days which are very hot. No matter how much one complains, he is unable to
change these weather conditions with mere words. Instead, he must tolerate
and accept the situation--he must work with the circumstances that surround
him. It would be silly to walk out without a coat or shoes in
below-freezing weather just to make the point that you’d rather be in warmer
environs. You are not, and you must appropriately approach the current
state of affairs.
This is not only true about
the weather. The great middah of Savlanus, or patience, must be applied
again and again in situations that face us throughout the day. Whether it
is someone spilling a little coffee on you, or another cutting you off and
making you miss the light, or whether it is a customer or client testing you
to the limit, or a family member (even one younger than you) insulting or
deriding you, you must cope and overcome your initial instincts and
reactions. In fact, in many of life’s instances, Hashem makes the
circumstances themselves assist you to help better your character. You
know, for instance, that you want to keep your job so you control yourself
and do not shout back at the boss. You want to make the sale, so you grin
and bear the incessant complaining. You want to live in peace with your
neighbor, so you let him walk over your grass all the time. You don’t want
to get a ticket, so you sit waiting at a red light with no one else anywhere
to be found at 2 AM. These situations are all G-d given opportunities to
improve your patience. It is up to you to use these Heaven-granted
situations to build up your Savlanus in other circumstances in which you may
not feel so intimidated--or sense the need to hold back. These more
advanced character-building situations frequently appear in the home with
close relatives (without getting too descriptive), and with close friends.
Today, test your patience in
**all** situations, not only the easy situations in which you know that you
must control yourself, but also in those more delicate situations at home
where you are either the Boss--or know that you are definitely right.
Additionally, consider those situations in which you are alone in the car
or in your office and have a real opportunity to vent your
frustrations--with no one but Hashem listening!
Sent December 25:
THE
ORDINARY
Now that the special days of
Chanukah have passed, we look to about six weeks of Winter until Tu B’Shvat
arrives and the first indications of blossoming flowers and fruits arrive in
Eretz Yisroel. The thought of Winter may make one feel chilled (even the
word “Kar” sounds a bit frosty), but we, as Ma’aminim Bnei Ma’aminim, must
realize that it is an opportunity for special, and, in fact, necessary
growth--as this is the situation and circumstance in which Hashem in His
Omniscient Wisdom has placed us.
So, we are faced with
surroundings of leafless trees, long nights, cold days, bone-drenching
rains, and for some of us a little or a lot of ice, sleet and snow. Can we
succeed at all in this environment? No doubt that we can succeed--and
thrive.
We would first like to
reiterate our suggestion of last week, that you take the next 40 days in a
row and, at least one time a day, make the brocha of SheHakol NiHeYeh
Bidevaro and the brocha of Borei Nefashos with the special **warm** feeling
that Hashem loves you with an unbounding love and wants to shower bracha of
all kind upon you.
We would also like to provide
a second thought based upon the teachings of HaRav Meir Schuck, Shlita, the
Temesvar Rav. HaRav Schuck brings the words of Rebbe Shimon (Avos 2:18):
“Be meticulous in reading the Shema and in prayer; when you pray, do not
make your prayer a set routine but rather [beg for] compassion and
supplicate before the Omnipresent....” HaRav Schuck notes that, at first
glance, this Mishna does not appear to belong in Mesechta Avos, which
teaches us pious behavior, and not required conduct. After all, are not the
proper recitation of Shema and Shemone Esrei absolute Halachic requirements?
Indeed, there are literally scores of chapters in Shulchan Aruch relating
to the Laws of Kriyas Shema and Shemone Esrei! HaRav Schuck, therefore,
concludes that Rebbe Shimon wants us to understand that even when reciting
Kriyas Shema and Tefillah properly--with no talking, no interruptions,
starting on time, properly enunciating the words and reciting them loud
enough to hear them, etc., there is still another important dimension of
which we must continuously remind ourselves. That is, each Kriyas Shema,
each Shemone Esrei, is very literally a once-in-a-lifetime opportunity, for
it will never recur. Yes, you have recited Kriyas Shema and Shemone Esrei
thousands and thousands of times, but are you taking the opportunity to be “zahir”--careful
to recognize and appreciate--that this particular Shema and Shemone Esrei in
front of you is a one-time opportunity and should not get lost in all those
thousands of occasions that you have had until today, and B’Ezras Hashem,
the tens of thousands that you will have in the future? One should not
simply “be Yotzei” his “obligation” by routine. Instead, one should avoid
the negative habit, the dry rote, the repetitive redundancy by taking a
moment out before each Shema and Shemone Esrei to appreciate--and
treasure--the truly monumental opportunity. As one peeks out the window,
and things may seem to look cold and bleary, day in and day out, as the
pattern of Winter appears to be almost nothing but darkness, we should break
out and recognize the new, fresh, stand-alone opportunities of the day--Two
Shema affirmations and Three Shemone Esrei private encounters with the
Almighty. If we can work on this until Tu B’Shvat, we will have brought
Spring into our Winter!
Sent December 22:
SPECIAL NOTE ONE: Mazal Tov!
Today is the first day of Teves, which means that three months, or twenty
five percent, of the year 5767 have passed--a true milestone! For those who
feel they have not yet lived up to their hopes, aspirations, or Kaballos for
the year, we are happy to report that a “ruba d’minkera”--a significant
majority of the year--still remains. Let us take the uplifting spirit of
Chanukah with us to literally boost our spirit---and our spirits--- for the
rest of the year!
SPECIAL NOTE TWO: Just a
reminder that giving Tzedakah Chanukah, especially to support Torah and
Torah scholars, affords a person Tikunei Nefesh--fixing of the soul--as
cited in Kitzur Shulchan Aruch (A Halacha Sefer!). So--write that extra
check or two TODAY!
SPECIAL NOTE THREE: The
Yetzer Hara from time to time attempts to dim our Simcha in the performance
of mitzvos. This year, he was involved with the following (the flammability
dangers of which were already mentioned in our Bulletin): A particular
ready-to-use “oil with wick” product made in China was marketed at a
significantly lower price than its competition. The product is labeled as:
“Chanukah Light Kit, Easy
Lights Brand, distributed by Aharon’s Judaica, Brooklyn, New York.”
The product was marketed in
sealed retail packages, and the label affixed to the cover identified the
product as “Easy Lights With Extra Virgin Olive Oil”, and ostensibly under
the Hashgacha of Rabbi Henoch Ashkenazy (of Upstate New York). When Rabbi
Ashkenazy issued a letter that he had nothing to do with this product, the
Vaad HaRabonim LeMishmeres HaKashrus went into action. The Vaad took the
product to an independent full service laboratory--Certified Laboratories,
Inc., which analyzed the product and concluded “Based on our analysis the
oil appears to consist predominately of a vegetable oil other than olive
oil.” Thus, unfortunately, many who thought they were performing a hiddur
mitzvah, were using cooking oil.
Of course, we can simply
attribute this, and blame, an unscrupulous businessman who may even
otherwise claim to be “religious”. However, we must look at the lessons we
can learn from this sad event. We believe the simplest and most
straight-forward lesson is that when a new product comes out on the market
with an unfamiliar Hashgacha, one should do a little bit of homework--at
least call the Kashrus Agency or supervisor, or ask your Rav--before using
or consuming the product. This is especially so with the proliferation of
imported “kosher” products from all over the world--even if there are
different semblances of Hebrew lettering on the product.
SPECIAL NOTE FOUR: Many of us
may be familiar with the famous question of the P’nei Yehoshua--if
the Halacha is that “tuma hutra b’tzibur”--impure objects are permitted to
used by the tzibur--then what was the problem using all of the oil rendered
impure by the Greeks--as the menorah had to be lit for all of Klal Yisroel
and, accordingly, the impure oil was perfectly permissible? Succinctly
stated, the miracle of the oil, was not necessary according to Halacha!
There is a beautiful answer to this question; based upon the teaching of
Rav Chaim Shmuelevitz, Z’TL (whose Yahrtzeit is this Sunday, 3 Teves). HaRav
Shmuelevitz asks why we place such a great emphasis on the miracle of
finding the oil--even over and above winning the wars against the Greeks
themselves. After all, it is much easier to find things one wouldn’t expect
to find--than for a handful of people to defeat the mightiest warriors in
the world! HaRav Shmuelevitz answers that the miracle of finding a jug of
pure oil does, in fact, pale in significance to the miracles that took place
during the incredible wars. However, by Hashem providing us with this small
jug--this “small miracle”, he showed a singular love, a unique care, a
special concern for us. It is this that we celebrate--that Hashem’s
affection for us is so great that He provides us with so much that we can
truly get by without. Yes, tuma may be hutra b’tzibur--but His love for us
goes so much beyond that, and we--oh how we--can and should reciprocate this
feeling.
As we leave Chanukah, let us
take the small jug of pure oil with us--and bask in the love of the Creator
of our world.
Practical Suggestion:
Every day, for the next 40 days, make the Brocha of Shehakol Niheye B’Dvaro
and the Brocha of Borei Nefashos, once a day with special Kavannah as to
their meaning--including how Hashem loves you and provides you with **all**
of your needs, even those that you don’t need--and you, in turn, love Him as
well!
Sent December 21:
Hakhel recently received a Shatnez Consumer
Alert relating to a child’s Perry Ellis jumper (made in Canada). The
embroidery consists of linen and cotton, while the garment itself contains
wool, meaning the jumper is Shatnez. Garments containing ornamentations,
trimmings or appliqués should be checked for Shatnez as a matter of course.
For more information, please contact the Lakewood Shatnez Laboratory at
732-364-7056.
SING OUT
LOUD
The Sefer Piskei Teshuvos
(Volume 6, Chapter 670) brings the following remarkable note from the Chasam
Sofer (Yoreh Deah, Teshuva 233):
“The establishment of a
special day on the day that a miracle has occurred is a Mitzvah D’Oraysa,
and, therefore, the days of Purim and Chanukah are D’Oraysa…and one who
violates this and does not make any remembrance of the days of Chanukah
violates a Mitzvas Asei D’Oraysa…and it is possible that reciting the Hallel
on Chanukah fulfills this Torah obligation.” These words of the “Heilige
Chasam Sofer” have, of course, drawn lively discussion in the Achronim (see
Piskei Teshuvos there).
As the last few days of
Chanukah are upon us, it behooves us to spend a little more time and effort,
concentration and feeling on the words of Hallel. The Meam Loez (Tehillim,
Chapter 113) writes the following important note regarding Hallel (which
consists of Tehillim Chapters 113-118):
“The Hallel encompasses all
the redemptions and everything that happens to the Jewish people in all
generations. It also includes the glorification of Hashem’s name. In the
Hallel, we praise Hashem both for the times of our ascent and for the times
of descent. For we well know that everything happens under His Supervision.
This is the meaning of the figurative words near the beginning of
Hallel--‘MiMizrach Shemesh--from the rising of the Sun--to its setting is
the Name of Hashem praised’ (ibid 113:3). Hallel [and everything within it]
extends from the time of our Exodus from Egypt until the end of all the
generations.”
The Rambam (Hilchos Chanukah
3:5) writes that the full Hallel is to be recited “b’chol yom v’yom--on each
and every day” of Chanukah. This is, of course, codified in the Shulchan
Oruch (Orach Chaim 683:1). The Mishneh Berurah there explains that the
reason full Hallel is to be recited “on each and every day” is because a new
miracle occurred daily with every lighting of the Menorah. (This would also
explain the prevalent custom of first lighting the new Ner Chanukah every
night, and only thereafter lighting the neiros that have previously been lit
on earlier nights). Based upon this Rambam and the Shulchan Aruch, it would
be most appropriate to find something new and moving in the Hallel **each
and every day** of Chanukah in order to properly celebrate the nes that day.
In tomorrow’s Hallel, may we additionally suggest that you attempt to
locate an allusion to Chanukah in the Hallel itself!
One final note:
The Pasuk that comes up most
often in Hallel is “Hodu Lashem Ki Tov, Ki L’Olam Chasdo--give thanks to
Hashem for He is good, His kindness endures forever.” We pose the following
question to you--do we recite this most important Pasuk in our daily
Shachris davening? If you know that the answer is yes, and you know where
the Pasuk is recited, you are probably doing a good job at expressing a
short Hallel-level of thanks in your daily davening. If you are unsure, or
if you do not know where the Pasuk is located, why not find it and make some
kind of mark near the Pasuk so that even after Chanukah this year has
passed, you will enjoy a level of Hallel, faith and joy every day of the
year!
Sent December 20:
WARNING: Menorah Fire Hazard
This WARNING concerns Chanukah
Oil Candles (Item OCCL-25/44) distributed by Ahron’s Judaica in Brooklyn,
NY. The product contains a label stating “Ready To Use Chanukah Oil Candles
With Jelled Extra Virgin Olive Oil”
We were informed by several
readers about a fire hazard with commonly-used menorah accessories. Ahron’s
Judaica, which ordered glass cups from its China supplier, was instead
defrauded and given plastic. The pre-filled plastic cups can became so hot
that they literally melt. The pre-filled oil glass set was purchased at A
to Z Savings and it is also available at Perns. It may be available at
other retailers in Baltimore and throughout the nation.
Please see the following URL
for pictures of the fire caused to a menorah housing the glass cups and for
an image of the box containing the product.
http://s133.photobucket.com/albums/q75/Menorah_fire
--------------------------------------------
Special Note One: HaRav
Yitzchok Isbee, Z’TL, notes that in the Al HaNisim tefillah on Chanukah we
refer to Matisyahu as “Matisyahu ben Yochanan”, although we refer to
Mordechai and Esther in the Al HaNisim of Purim without referring to either
of their fathers’ names. To understand why, HaRav Isbee explains (based
upon a teaching of Rav Tzadok HaKohen) that we must study the name
“Matisyahu Ben Yochanan”. “Matisyahu” means gift from Hashem and “Yochanan”
likewise means gift from Hashem. Chazal, as the authors of Al HaNisim, are
obviously teaching us that a great lesson of Chanukah is to recognize that
all we have are gifts from Hashem. In fact, the Mishna Berura (Shulchan
Aruch, Orach Chaim 682, seif katan 1) writes that the proper nusach of Al
HaNisim is “V’Al HaNisim”, which means “AND all of the miracles.…” In other
words, we are only extending the gratitude we give to Hashem daily by
applying it to the miracles of Chanukah, as well. We cannot, therefore,
overemphasize what a great lesson it would be to take the “Thank you Hashem”
with us and into our constant daily parlance after Chanukah.
Special Note Two: A reader
advised that he has a beautiful custom (which we believe is based upon the
Yesod V’Shoresh HaAvodah) in which, after Hadlakos Neiros and Maoz Tzur, he
sits down with his family near the neiros and reviews the miracles of
Chanukah; recalls miracles in Tanach, miracles that happened in the world
recently and miracles that have occurred to each of his family members.
What a beautiful custom this would be to institute, at least one or two
nights of Chanukah. If one has no one immediately around him, he can think
or read about these miracles while near the Chanukah lights. Although one
may not obtain physical benefit from the burning neiros, one should most
certainly attempt to obtain as much spiritual benefit from them as possible.
Special Note Three:
The Shela
HaKadosh (at the end of Inyanei Tefillah) writes that in these Holy Days
it is especially befitting to spend more time involved in the study of
Torah. Similarly, the Sefer Minhagei Chasam Sofer (9:1) writes that the
Chasam Sofer would adjure his family and students to delve into Torah topics
during this very special period. The Menorah, of course, symbolizes the
light of Torah, whose benefits shine infinitely beyond the short rays of
physical light emanating from it. Each and every one of us should make the
(bli neder) commitment to explore a particular Torah topic each day of
Chanukah--especially a theme relating to Chanukah itself. You may want to
take a few minutes to do this within the first half hour after you have lit
the Menorah when the kedushah of the light permeates the home--and hopefully
through you! You may want to discuss with your friends and acquaintances
the famous question of the Bais Yosef, which is: If there was enough oil to
light for one day that means the miracle of Chanukah was for only seven
days--so why do we celebrate eight days? There is actually a Sefer, Ner
LeMeah, which gives 100 answers to this question--how many can you gather?!
Sent December 19:
A SONG
OF INAUGURATION
Every morning during Chanukah,
at the end of Shacharis, we recite Tehillim Chapter 30, Mizmor Shir Chanukas
HaBayis L’Dovid--A Psalm, a Song for the Inauguration of the Temple by Dovid.
In fact, Chazal (Mesechta Sofrim 18:2) actually list this Kepitel as the
Shir Shel Yom for Chanukah.
In reviewing this Chapter, it
is fascinating to note that it begins as “A Song for the inauguration of the
Temple”, yet it thereafter makes no mention of the Bais HaMikdash
whatsoever! Additionally, it is curious that we recite this Chapter of
Temple inauguration at the outset of our daily Shacharis prayers (Nusach
Ashkenaz), notwithstanding that we are not present in a new or rededicated
Bais HaMikdash at that moment.
We may gain some insight into
this Chapter of Mizmor Shir from the fact that Dovid HaMelech is its author.
We all know that Dovid HaMelech did **not** build the Bais HaMikdash, but
that instead his son, Shlomo HaMelech did, four years after Dovid’s passing.
How then, could Dovid sing the song of its inauguration?
HaRav Avrohom Chaim Feuer,
Shlita, in his masterful work on Tehillim (Artscroll, Volume 1, p. 357-359),
brings the Malbim to explain these questions. The Malbim suggests that the
“HaBayis” referred to at the beginning of the Chapter, is **not**, in fact,
the Bais HaMikdash (which would be called the “Bais Hashem”). Rather, it
refers to the human body which houses its soul. HaRav Mordechai Gifter,
Z’TL, adds that the Torah considers the human body, if it has been
sanctified, to be a miniature Temple as the Pasuk states, “And they shall
make for me a sanctuary, and I shall dwell within them” i.e., not within it
[the Sanctuary] but within them [the people themselves] (Shemos 25:8).
With this principle we can now
understand how Dovid HaMelech could recite this Kepital never having seen
the Bais HaMikdash; why no further reference to the Bais HaMikdash at all is
made in the Chapter; and why this Chapter inaugurates our Tefillos every
single day. It is not the Bais HaMikdash that we are inaugurating, but by
recitation of this Chapter, it is **ourselves** that we are dedicating and
rededicating. It is a time of joy, in which we inaugurate with great
appreciation a new opportunity for our most precious possession--**our
soul**-- to grow and gain immeasurably. With this in mind, we can also well
understand why this Kepital is the Shir Shel Yom for Chanukah, for Chanukah
is an auspicious period for our personal rededication--a period so powerful
that it can reach rededication of the Bais HaMikdash itself--if we are ready
for it. In fact, when the Mishkan, the world’s, and our, very first
sanctuary, was first being constructed, everything was really in place for
the Mishkan to be dedicated on the 25th of Kislev. However, the
dedication was **put off **to the month of Nissan. In addition to the basic
reasons given for this, we may suggest that there is a great lesson to be
learned here. One may have all the materials necessary for a Bais HaMikdash,
but that is not enough--one must also make himself spiritually ready for
that Bais HaMikdash. It was thus appropriate and necessary that our
ancestors prepare themselves for several months before the actual dedication
of the already prepared Holy Place.
So, how can we now prepare
ourselves--how can we sing the Song of our own ‘Bayis’, in order to attain
the ultimate inauguration of the third and final Bais HaMikdash?
HaRav Avigdor Miller, Z’TL,
comments that the main purpose of the Bais HaMikdash is to come there and
give thanks to Hashem. Accordingly, if we can accustom ourselves to
constantly and consistently thank Hashem for the daily happenings, the every
day events, the gifts, the talents, with which we are blessed, we will
demonstrate that we have the appropriate attitude to be deserving of, and
reattain, the Bais HaMikdash. Even expressing the words “Thank You Hashem”
when some little thing goes right--when you easily find a parking spot, when
the phone call you were scared to make turned out okay, when you realize
that your cold has gone away, when there is no line at the dry cleaners,
when you recognize how warm your coat is…--each demonstrate that you are on
the road to getting closer to Hashem, and readying yourself for the Bais
HaMikdash. It is no secret that we recite Al HaNisim, which commemorates
the incredible Chanukah miracles surrounding the Bais Hamikdash, in the same
Brocha of Shemone Esrei in which we thank Hashem for the everyday events and
the thousands upon thousands of “minor” miracles we all experience.
Chanukah, then, would be a most timely occasion to commence a dedicated,
concerted effort to thank Hashem for the blessings, for the Torah, for the
kindnesses, for the occurrences, for the successes, for the pleasures--for
the eternity--that each and every one of us experiences in our daily lives.
Secondly, the Sefas Emes (in
his commentary to Sefer Tehillim, Chapter 30) writes that the more one longs
for the Bais HaMikdash, the more the light of the Bais HaMikdash shines upon
him even now. According to the Sefas Emes, then, one can truly inaugurate a
rededication to the Bais HaMikdash even today by longing for it. Paying
special attention to our daily requests of “VeliYerushalayim Ircha”, “Es
Tzemach Dovid”, “Sheyiboneh Bais HaMikdash”….are all bringing us closer
right here and now to the light of the Bais HaMikdash in this world---and to
its rededication for eternity!
Sent December 15:
NOTE ONE: Chanukah celebrates
the incredible military victory by a sacred few. We are reminded of the
three Shevuyim: ELDAD BEN TOVA, EHUD BEN MALKA, and GILAD BEN AVIVA.
Perhaps it would be appropriate to recite a Kepital Tehillim for them every
day of Chanukah--to symbolize our faith that they can be returned to their
families unscathed in spite of their current situation. Please spread the
word.
NOTE TWO: The Magen Avraham (Shulchan
Aruch, Orach Chayim 676, seif katan 2) writes that one recites 36 words in
Haneiros Halulu (corresponding to the 36 neiros lit on Chanukah). In fact,
in all editions of the Siddur that we know of, the Nusach contains more than
36 words. If you would like a published nusach of the prayer consisting of
exactly 36 words, which is found in the Siddur Rashban, please click
here.
NOTE THREE: The Kitzur
Shulchan Aruch (Hilchos Chanukah, 139:1) writes: “We increase our Tzedakah
during the days of Chanukah, for these days are especially endowed with the
ability to rectify shortcomings of the soul through tzedakah--and especially
Tzedakah which supports Torah Scholars in need.”
NOTE FOUR: The days of
Chanukah are days especially dedicated “L’Hodos U’Lehalel--to thank and
praise”, for when all is said and done we remained and remain separate and
distinct as a people--unmuddled by the false ideologies, philosophies, and
beliefs of the outside world. Of course, both thanks and praise involve the
spoken word. However, when we speak, our words are intended to emanate from
our hearts. Everyday, when reciting Al Hanisim and Hallel, they should not
be viewed as an “extra” which lengthens the davening in honor of the
Holiday, but rather as an opportunity to demonstrate your “Avoda Shebalev--your
service of the heart” in true thanks and sincere appreciation for our
lives--and for the ordinary and extraordinary miracles that we have, and
B’ezras Hashem will continue to be blessed with.
Sent December 14:
Note: We provide the following
Kashrus Alert, issued by the OU.
Product: Quaker Crunchy Corn
Bran
Issue: This product, which
has been certified pareve for a number of years, will be changed to OU-D due
to dairy equipment. The new production, bearing the OU-D, should begin
appearing in stores sometime in January 2007.
We additionally note that the
appropriate Brochos for this cereal may not be known by all. One should
discuss this matter with his Posek, or contact the OU for its opinion on the
matter, based upon the ingredients and their relative proportions.
ON MESIRAS NEFESH
Rav Shlomo Volbe, Z’TL, (Alei
Shor, Volume 2, p. 455) observes that there were many constant, even daily,
miracles that occurred in the Bais HaMikdash. Upon quick reflection,
thousands upon thousands of open miracles must have occurred there. What,
then, was so unique and special about the miracle of finding that one last
container of oil? Moreover, why is it that we do not observe the Holiday of
Chanukah as a “Zecher LaMikdash”--as a remembrance of the miracles that
occurred while the holiest place on earth was standing? Indeed, quite to
the contrary, Hadlakas HaNeiros is described as a Mitzvah of the ** home**,
and lighting the Menorah in Shul (as the Mikdash Me’at--see yesterday’s
Hakhel Email Bulletin) is by minhag, and not the Ikar Mitzvah itself.
In order to understand why the
miracle of Chanukah is so special to us, HaRav Volbe brings the words of the
Maharam M’Rottenberg. The Maharam writes:
“The Hellenistic decrees
principally arose because Bnei Yisroel were weak in the service of Hashem…and
when they did Teshuva and were ready to be moser nefesh--to give their
utmost--to properly serve Hashem; they were rescued--miraculously....”
HaRav Volbe continues that
this is essentially the path that we have followed throughout our exile.
There is some weakening in the service of Hashem, followed by Teshuva--returning
to proper service of Hashem with the proper level of Mesiras Nefesh, which
results in salvation. What exactly is the level of Mesiras Nefesh required?
It is putting in the fullest effort that one can--a demonstration of
exertion to the limit in some important way. Once “teva”, or nature, is
taken to the limit, it opens the door for the “natural” next step--which is
miracles. A handful of Kohanim, of Torah Sages, battling--very
literally--with the world’s best army—and...winning! The lesson is that
**our**Mesiras Nefesh is the key to our miraculous survival over the last
2,000 years.
But now, at the end of this
long exile, we are tired, inundated with technology, scurrying about with
rat race issues, so where does Mesiras Nefesh fit into our picture? The
answer belies the question. Every person must find some way to rededicate
himself to holiness, to purity--especially if it is something to which he
has fallen prey in the past. The Mesiras Nefesh for purity and
holiness--for Kedusha and Tahara--is not a Zecher LeMikdash, for it is not
relegated or limited to the Holy Temple. Instead, its essence--as the
Chanukah light--is to be brought into our homes, and consequently, into our
hearts. As we stand and study the Menorah’s pure light, let us feel its
essence penetrate within us, and, bli neder, commit to an aspect of Mesiras
Nefesh for holiness in some way which reaches out to the Heavens--and
touches them!
Sent December 13:
Two additional points on
Truth: The Gemara (Beizah 38A) teaches that Rebbe Abba, after leaving Bavel
and prior to meeting with the Rabbonim in Eretz Yisroel, prayed “May it be
Your will that my words be accepted.” In fact, his words were not accepted
by the Rabbonim. The Chasam Sofer, in explaining what had happened there,
teaches that Rebbe Abba was mistaken in asking that his words be accepted.
Instead, he should have davened that his words bring about discovery of the
truth relating to the matter being discussed. Aside from learning the value
of truth from this incident, we can also learn the value of **praying** that
we attain truth. Indeed, the Middah of Yaakov Avinu is the Middah of Truth
(For a fuller discussion of this, see Michtav M’Eliyahu Volume 2, p.
161).
Perhaps an even starker
indication of the value of truth may be found in the Pasuk
(Tzefania 3:13) where the Navi
describes who among us will remain in the end of days. “Sheairis Yisroel…--the
Remnant of Israel--shall neither commit injustice nor speak lies; neither
shall deceitful speech be found in their mouth.” Need we anything more be
written or said?
As we experience the Parshiyos
of Yaakov Avinu, and his remarkable survival through diverse suffering, we
should make an extra special effort to follow in his Middah of Truth--in
understanding that the real truth about others is not always known to us, in
discerning and distinguishing the everlasting truth of the Yetzer HaTov from
the momentary delights presented by the Yetzer HoRa, and in speaking
properly and honorably. If we can sufficiently make that effort--and it is
certainly not beyond anyone reading this--we, too, can be part of that
lasting Remnant of Israel at the end of this exile.
---------------------------
The days before Chanukah are
the days in which we remember what happened **before** the final, great
victory attained by the Chashmonaim on the 25th day of Kislev.
The Avudraham notes that Chanukah is a contraction of Chanu, Chaf, Heh, for
on the 25th day of Kislev, we finally rested and achieved relief
from the defilement, mockery, cruelty, and evil decrees of the Greeks. Chazal
(Shabbos 21B) teach that, incredibly, only one small jar of oil remained
Tahor--all else had been defiled! The Chashmonaim fought incredible wars of
Mesiras Nefesh to bring back Kedusha and Tahara--holiness and purity--in
lieu of Hellenism and contamination.
So what can we do over the
next several days to recall those days prior to the great victory--the days
of defilement of the Bais HaMikdash and our people, and the days of Mesiras
Nefesh that succeeded them? We, too can, in our own small way act like the
Chashmonaim--showing a special level of Mesiras Nefesh for the holy.
Here is one example. The
Sefer Mesilas Yesharim (Chapter 19) writes: “It is not enough for us
simply not to act lightheaded in the Bais HaKnessess and the Bais HaMedrash.
Rather, we should by our actions and conduct, accord to them their
appropriate honor and awe. Anything that you would not do in the palace of
a great king should not be done in them.”
Indeed, the Sefer Yeraim
(Chapter 409) includes the proper respect of one’s Shul as a Mitzvas Asei
D’Oraisa--just as the proper respect for the Bais HaMikdash itself! Thus,
even though we may not have the Bais HaMikdash at this very moment, we can
show our appreciation for holiness and purity even in our day. Starting
your own personal campaign to show that high level of awe and respect for
the places in which you pray and learn--for sanctity in this world--can
certainly go a long way in demonstrating your personal appreciation and
understanding of the depth and beauty of Chanukah.
Sent December 12:
TRUTH
SPECIAL NOTE
ONE: The following is an extraordinary teaching from HaRav Pam, ZT’L,
presented in The Pleasant Way (by Rabbi Sholom Smith, p. 62-63):
“In the
Shulchan Aruch (Yoreh Deah 344:1) it is written that it is a great mitzvah
to eulogize a deceased person, and that in fact it is even permitted to
**slightly embellish** the words of tribute. The Taz (ibid.) wonders why
this is permitted: Is it only forbidden to utter a big lie--but small lies
are permissible? If the praises are exaggerated, why are they allowed [at
all] and, moreover why are they even encouraged? The Birkei Yosef (ibid.)
answers that slight embellishment is permitted because people are generally
not aware of the attributes and accomplishments of the departed person,
either because his deeds were not publicized or because he concealed them.
The embellishment is in all likelihood very close to [or perhaps itself
even falls short of] the beautiful truth about this person.
“A Maggid
(heavenly emissary) was sent to HaRav Yosef Karo, ZT’L, the author of the
Bais Yosef and the Shulchan Aruch, to teach the most esoteric secrets of the
Torah. Some of these Torah thoughts are found in the Sefer Maggid
Meishorim. The Sefer notes that the Maggid described to HaRav Karo the
greatness of his Rebbetzin’s soul, so that he would realize who she was and
appreciate and honor her properly.
“Why did the
Maggid need to tell HaRav Karo about his wife? Can one contemplate for a
moment that the HaRav Karo had Shalom Bayis problems or Chas v’Shalom
mistreated his wife, thus requiring a Maggid to set him straight? Of course
not, but knowing her full greatness--not previously known to HaRav Karo--would
serve to even further enhance the great respect and honor he already
undoubtedly had for her.
“There is a
great lesson to be learned here. One can never know the true value of one’s
friend or neighbor. Therefore, it is of the utmost importance to respect
and honor **every** person--young and old--with whom one comes into contact.
Only then will a person properly fulfill his interpersonal obligations.”
When you sum-up
a person, don’t just jump to conclusions based upon what you know about him.
Instead, you should recall that in truth you don’t know everything there is
to know about him--and realize that he really may be (and probably is) a
much better person than you think!
SPECIAL NOTE
TWO: In last week’s Parsha, we find that Yaakov Avinu fought with the
Malach of Eisav, who was also the personification of the Yetzer Hara. When
Yaakov was victorious, he asked this Malach for his name, but was asked:
“Why do you ask me my name?”
This answer by
the Malach may be misconstrued as simply answering a question with a
question--or perhaps as a refusal to give a truthful answer. However, Rabbi
Zelig Pliskin (Growth Through Torah, p. 97) brings a remarkable
insight from HaRav Yehudah Leib Chasman, ZT’L. HaRav Chasman explains that
this was actually the name of the evil inclination, “Don’t ask!”
Rabbi Pliskin
elucidates:
“The desires of
this world draw a person like a magnet. The best way to overcome one’s
negative impulses is to be aware of how illusory these pleasures actually
are. As soon as you take a close look with your intellect at worldly
desires you will see how empty and meaningless they are. The Yetzer Hara
cautions you: ‘Don’t ask!’ As soon as you start asking questions to clarify
the reality of the evil inclination, you will find that there is nothing
there. This is analogous to seeing a shadow and thinking that something is
actually in front of you. As soon as you light a candle, you realize that
what you saw was only an illusion. Use your intellect to see the emptiness
of negative desires and you will be free from their pull (Ohr Yohail,
Volume 2, p. 35).”
This is an
important lesson for each and every one of us. Whenever we are faced with a
situation in which we say to ourselves “Better not to think about this too
much” or “Let me go with my impulse” or “Ignorance is bliss” or “Just this
one time”…remember that the Malach, the Yetzer Hora “Don’t Ask” may be
making these suggestions to you. Why not void that temporal temptation, the
pleasure-filled bag of illusion--by lighting your own candle inside--the
candle of truth?
Sent December 8:
SOME THINGS TO THINK ABOUT
Today, the
Seventeenth day of Kislev, is the Yahrtzeit of one of the Mussar Giants,
HaRav Yosef Yozel Hurwitz, Z’TL (the Alter of Navardok). Set forth below is
a sampling of the words and deeds of this great Torah Personage (excerpted
from Sparks of Mussar by Rabbi Chaim Zaitchik).
1. R’ Yosef
Yozel entered into a discussion about Torah and Mussar with a maskil in an
inn. In the midst of the discussion, the maskil ordered his servant to
harness the horses and make ready for the journey. R’ Yosef Yozel
immediately stopped the conversation. “Why?” wondered the maskil. “I do
not discuss things for the sake of discussion,” replied R’ Yosef Yozel, “but
for the sake of discovering the truth and acting upon it. Now how can you
order your servant to prepare for the trip you have planned in advance?
After all, it is possible that as a result of our discussion you will have
to embark on a new course! But from the order to your servant, it is
obvious that your mind is set, and our discussion is just idle talk to pass
the time. That is not my way of doing things.” And with that R’ Yosef
Yozel got up and left.
2. To a
nonreligious person who came to ask him something, R’ Yosef Yozel said,
“According to your words, you are a heretic, and I am forbidden to speak to
you. But I will prove to you that you have left the path of Torah not
because of intellectual conviction, but because of materialistic desires.”
3. “I have
always tried to rule out falseness from all my ways,” said R’ Yosef Yozel.
“And I pray to G-d to reveal the unbiased truth to me.”
4. “Blessed is
the man who relies on Hashem.” The blessing is that not only does he
receive his material needs, but he also binds himself to Hashem through his
Bitachon--his faith.
5. If you see
that someone came to the station after the train he wanted already left, do
not say that the man was late and missed his train, but that he came early
for the next train. For everything is in the hands of Heaven.
6. “Some
people,” said R’ Yosef Yozel, “allow their minds to be a free hotel open to
all. Anyone who wishes can dump his trashy thoughts there.” R’ Yosef Yozel
himself meticulously guarded the purity of his mind and soul.
7. A good Jew
is not a taker, but a giver. The giver gets much more than the receiver,
for the receiver gets only something of limited monetary value, whereas the
giver acquires for himself a good and pure heart.
8. A person
who has not worked to correct his midos is like a blind man who has never
seen light.
9. The
inspiration that comes while learning Mussar is like a flash of lightning at
night. Although it lasts but a second, at least the traveler will now be
able to find his way.
10. A person
who hesitates to climb spiritually because he is bound by habit is like a
peasant who is afraid to travel first class because he is used to
expectorating (colloquially known as “spitting”) freely.
11. A person
who uses his mental ability solely for worldly pursuits instead of for
understanding the true Heavenly light is like a villager who finds a
magnificent sculpture and uses it as his scarecrow.
12. A person
should give up his whole future for today, so that he will not waste all his
todays for one tomorrow.
The Alter’s
words were meant not only for himself and his close students, but for each
one of us, as well. There is much to learn from each one of the above
adages. Something to think about over Shabbos…
Sent December 7:
SPECIAL NOTE
ONE: We received a list of Recommended Shatnez Laboratories
Worldwide from
the International Association of Professional Shatnez Laboratories, based in
Lakewood, New Jersey. Upon request, we can send you the name and telephone
number of a Shatnez tester (if there is one) in your area who is recommended
by this organization. The directory contains testers in Europe and South
America, as well as France, Israel, Canada and the United States. You may
also contact the International Association of Professional Shatnez
Laboratories directly at (732) 364-7056.
SPECIAL NOTE
TWO: This week we have begun adding two words to our Shemone Esrei, as we
modify the request of “V’sein Brocha” to the words “Vsein Tal U’Matar
LeVracha.” What do we accomplish by adding the two words “tal” (dew) and
“matar” (rain)? The Sefer Avodas HaTefillah explains that we benefit by
specifying our request--not only are we asking for general success and good,
but we are requesting that even the means to achieve it--the dew and rains
which come in the winter--fall at the proper times, in the right places,
and in the correct amounts. As over the next few days some of us may be
struggling to remember to recite the appropriate words, we should recall, we
should have Kavannah in, the specificity of our request as we are reciting
it.
ACQUIRING WISDOM
HaRav Yerucham
Levovitz, Z’TL, the Mashgiach of Mirrer Yeshiva, wrote in his personal
notebook that “I want to be zoche to daas--to wisdom.” He therefore
accepted upon himself to break his desire three times a day. This appears
difficult--at least at first glance. What is the connection between
obtaining wisdom and breaking your desire? HaRav Shlomo Volbe, Z’TL
(Collected Letters, 41) explains that wisdom is evidenced by the intellect’s
overcoming of desire. It is the supremacy of spiritual aspiration over
material want. The battle for wisdom, however, cannot be fought in the
abstract or even only in the Bais HaKnesses or Bais HaMedrash. It must be
fought in every day life and in every day situations. Indeed, according to
the Sefer Mesilas Yesharim, the first two middos--the first two character
traits--we are to build within ourselves are Zehirus and Zerizus--care and
alacrity--the immediate response we make to the situations that present
themselves. Let’s take a look: The extra portion of delectable food. The
manner in which you eat. The curious eavesdropping. Looking at things that
shouldn’t be looked at. Going places we shouldn’t be going. Listening to
things we shouldn’t be listening to (see yesterday’s Hakhel email). Excess
gadgets--and that one more high-tech toy. These, and similar temptations,
are the challenges of our everyday life. Will wisdom win? You are the
General.
In this week’s
Parsha, we find that Eisav was pacified by the gifts of animals (animals, of
course, symbolizing desire) delivered to him from Yaakov. Consequently,
despite all of his might, Eisav withdrew from--and forever forfeited his and
his descendant’s claim to--Eretz Yisroel. Likewise, Shechem’s desire for
Dina resulted not only in the loss of his princely status, but in the death
and destruction of himself, his family, and his entire nation. Perhaps the
Torah emphasizes to us that the effect of desire is not necessarily only the
personal downfall of the person falling prey, but also the possible
ruination of those around him and those following him, as well. Let us take
a few moments each day to follow the lead of the Mirrer Mashgiach--by
breaking a particular desire at least once daily--as we place our minds over
matter--and become all the wiser for it!
Sent December 6:
SPECIAL NOTE
ONE: As we have noted over the last two bulletins, it is important for a
person to know whether wine that is being served or consumed is mevushal
(boiled) or not mevushal. While non-mevushal wine may be preferred for
Kiddush (see Shulchan Aruch, Orach Chaim 272:8), its non-mevushal status
creates issues if not handled properly. For further advice on this issue,
you should speak to your own Posek, the Mashgiach in your restaurant, or the
Kashrus agencies certifying the wine that you use.
SPECIAL NOTE
TWO: We certainly hope and pray that the tragic El-Al Shabbos issue comes
to appropriate resolution – a resolution from which Hashem has Nachas. We
received numerous emails from readers on this topic. Several readers
questioned “What does it mean when HaRav Kanievsky, Shlita, said that ‘It is
Pikuach Nefashos to fly El Al?’” We believe that it is clear that HaRav
Kanievsky, Shlita, as one of the great Poskei Hador, means that it is,
tragically, now dangerous to fly on El Al. Another reader asked “Is this
just the Daas of two Chachamim or the Halacha?” The answer is that we
believe that following the p’sak of two leaders of our generation
(accompanied by many other Gedolim) IS the Halacha, but one can ask his own
Posek this question. When a situation such as this occurs, we must remind
ourselves of our ongoing obligation to recite Chapters 83, 130, and 142 of
Tehillim daily, perhaps now with some additional sincere concern.
DID YOU HEAR?
Every day, at
least twice daily, we recite Krias Shema, which is the great cornerstone of
our faith. It is interesting to note that the first word of Krias Shema is
“Shema” itself, which means “hear”--to the point of understanding and
accepting--what you are about to say. Our sense of hearing is extremely
crucial to Torah learning, and the performance of mitzvos. Indeed, when
Chazal teach us the 48 ways in which Torah is acquired (Avos 6:6), the
second way, following only ‘Study’ itself, is “Shemias HaOzen--attentive
listening”. Taking care to **hear** what is being said can truly mean the
difference in understanding a Halacha, knowing what a sick person needs or
enunciating the words of your Brachos properly. As the Mishna Berura (Shulchan
Aruch, Orach Chaim 101, seif katan 5) writes: “Lechatchila--in the first
instance--one’s ears should hear what he is praying.” We find a similar
Halacha with respect to Birchas HaMazon (Shulchan Aruch, Orach Chaim 185:2).
Just as we
appreciate what our ears must listen to, we should also recognize what our
ears should not be hearing. The Tomer Devorah (Chapter 2) writes
that one should take great effort to avoid listening to any false or
inappropriate information, words, or sounds. We must recognize that our
ears are portals into our hearts, brains and bodies. Listening to the
negative words, thoughts, or concepts espoused by others, curse words, and
off-color remarks or jokes, all make an indelible impact upon us whether or
not we acknowledge them, believe them, or would repeat them. We are talking
here of our Kedushas HaGuf--holiness of the body--of maintaining our
sanctity in a world which combats, or at least has no interest, in that
sanctity--in the holiness that permeates us. At the very least, we can try
to avoid closely passing by people not of our ilk talking on the street,
vehicles or places from which inappropriate music is being blared, and
listening to conversations which are merely babblings--or close to it--and
have no real bearing, relevance, or importance.
May we suggest
designating a few hours a day over the next few days in which you
specifically take care of what your ears hear? As we learn from the first
word of Krias Shema, what you hear should lead to what you understand, and
to what you accept. It is no secret that Chazal (Kesuvos 5B) teach us that
the reason our fingers have an oval shape at the tip is to plug our ears
from inappropriate utterances. We hope you repeat our suggestion out
loud--and **listen** to what we have to say…
Sent
December 5:
SPECIAL NOTE ONE: With respect to the recent El Al–Shmiras Shabbos issue, it
is reported that HaRav Chaim Kanievsky, Shlita stated that it is now
“Pikuach Nefoshos to fly El Al.” In America, HaRav Shmuel Berenbaum,
Z'tl,
told someone yesterday (December 4, 2006): “Even if you lose $2,500, don’t
travel El Al.” In these difficult times, we must constantly remind
ourselves of the time-honored adage “more than the Jews have kept the
Shabbos, the Shabbos has kept the Jews”. We are given opportunities every
day in which to fulfill the Mitzvas Asei D’ Oraysa of honoring the Shabbos
(“Zachor es Yom Hashabbos Lekadsho”), in such simple ways as reciting the
Shir Shel Yom, purchasing fish, meat, or even soup mandelen or soda, and
taking our Shabbos clothing to the cleaners. The Mitzvah has now been
presented to us in a different and perhaps more difficult way, and we follow
the leadership of our Gedolim in honor of the Holy Shabbos.
SPECIAL NOTE
TWO: We have several additional points on yesterday’s wine report:
