Hakhel Email Community Awareness Bulletin
JANUARY 2017 DAILY EMAIL ARCHIVE
4 Shevat
GETTING READY:
With Tu B’Shevat coming soon, we move into thoughts of preparation for a
Rosh Hashana not known to the world at large. By the following link
http://tinyurl.com/jxozr9m
we provide a list compiled according to Rav Moshe Vaye’s Sefer Bedikas
HaMazon, which lists the names of fruits, whether or not checking is
required, and how the checking must be done in America for 5777.
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REMINDER--SHORT TEFILLAH AGAINST ANGER:
At the outset of his Siddur, HaRav Yaakov Tzvi Emden, Z’tl (the “Ya’avetz”),
brings a powerful and concise Tefillah from the Zohar Chodosh to battle
Ka’as (anger) throughout the day. Of course, seforim and books have been
written on means and methods to control this terrible Middah (including the
relatively recent great work “Anger”, by Rabbi Zelig Pliskin, Shlita). The
Ramban brings in the Igeres HaRamban that “Kol HaKoes, Kol Minei Gehinnom
Sholtim Bo--anyone who angers, subjects himself to ‘all kinds of
Gehinnom’. Why to ‘all kinds’ of Gehinnom’--why is anger deemed so
deleterious?? The Ba’alei Mussar explain that from this one bad Middah, one
is catapulted into sins of all kinds --ranging from Ona’as Devorim to
murder, and from Chillul Shabbos to Chillul Hashem. A primary tool in
combating Anger is tefillah, because by praying to Hashem, you show that you
care enough about it to ask Hashem for assistance in helping you prevent
it. Accordingly, we are providing by the attached link http://www.hakhel.info/archivesPublicService/TefillahKaas.pdf
this short tefillah brought by HaRav Emden to be recited at the beginning of
the day. As you will see from the link, the Sefer
Techinos U’Vakahshos (from which the typeset has been excerpted)
writes that the Chidah states that this Tefillah is a Segulah Nifla’ah--a
wonderous Segula--to be saved from anger[ we have not independently verified
this statement as to the Chidah’s words--but even the claim is highly
significant]. May the tefillah’s recitation at the outset of the day
provide a source of Siyata DeShemaya, of calmness and serenity, of shalom
bayis and shalom bachutz...until the next morning!
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DO
NOT STEAL!
Rabbi
Yisroel Belsky, Z’tl, teaches that it is the Jewish practice for one to ‘tip
the scale’ in favor of a consumer when measuring something that he is
selling. When one takes a bit away from the purchaser rather than adding--it
is simply a dishonest dollar. No bracha rests on dishonest money earned. It
is simply not ‘Gebentschedte Gelt’. Rabbi Belsky decries those who rent
apartment or homes and do not pay the rent on time--even if they have a
claim against the Landlord. “Not paying the Landlord that which is
due--despite claims--is simply gezel.” Additionally, Rabbi Belsky continues,
we should not be interested in finding ways or heterim for taking or
keeping another’s money or property. One’s attitude to life should be
straight and unwinding, clear and pristine!
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TECHNOLOGY: A PERSPECTIVE:
Many wonder whether, in fact, we are so much more sophisticated in our day
than people were 1,000 years ago, 3,000 years ago, or 5,000 years ago. The
dearth of technological advancement over several thousand years in
comparison to the recent giant steps would have otherwise indicated that man
has recently advanced intellectually in an unparalleled manner. Yet, Chazal
teach us that Adam HaRishon was so great that he could “see from one end of
the world to the other,” and, furthermore, we all know the intense degree of
wisdom that our Avos, Neviim, Gaonim, and Rishonim possessed. Shlomo
HaMelech himself is known to us all as the “Chochom MiKol Adam--the
wisest of all men”. So why did he not, at least, invent an automobile or a
train to demonstrate his mental abilities?! As we had once related, in
fact, the Sefer Benayahu (the Ben Ish Chai to Gittin 68a) writes that
Shlomo HaMelech did invent and personally use transportation of this sort,
but did not spread the technology, because he did not want it used by other
nations. With his Ruach HaKodesh, he understood that in the future enemies
(Bavel, Yavan, and Edom) would come to fight K’lal Yisrael, and could use
the technology in war against us. He therefore limited its availability to
his own individual needs. The transportation he invented was referred to as
“Shiedeta,” which alluded to its great speed. Precisely and only at the
time that Hashem wills it, a technology becomes available in the world in a
certain way and with a certain goal.
Hakhel
Note: The obvious and great lesson we must learn from all of this is that
we must view all of the advancements that we have in our time as items which
are intended directly for us--and not something which just happens to be
available during the times that we live in. We must be able to incorporate
the lessons, and often the tests, presented by the devices which benefit and
challenge us daily. If we treat their function and use with the same lack
of clarity and seriousness as the world around us, then we have not met the
purpose of their creation at this point in world history. We should look to
Shlomo HaMelech, oh so wise, as our guiding light. He contemplated and
reflected upon what the invention meant, what its benefit and use should
be--and what its benefit and use should not be. One can take a
look at his phone, his computer, his iPod, his microwave, his GPS, his
digital camera--everything that your grandfather or grandmother did not
have--and think about how you can better use or change the use of these
items to further the purpose and goals of your life. Certainly, Hashem’s
eyes are not turned away (even for a few moments) from how we act in and
react to the times around us. Despite all of technology’s Olam Hazeh
trappings, the Bais Din Shel Ma’aleh knows all of the gadgetry and precisely
what we are supposed to be (or not be) doing with it. The use of our cell
phone, for example, is very much a part of our Din VeCheshbon after 120
years--and it can be a misused and misguided tool that c’v
embarrasses and hurts us--or quite to the contrary--an otherwise small and
insignificant object that joyfully raises us to a higher level in Gan Eden!
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ETERNITY I!
In Avos D’Rebbi Nosson Chazal teach that if one has friends some of
whom praise him and some of whom provide constructive criticism to him--he
should gravitate towards those who provide words of correction and gravitate
away from those who praise: “For those guide you to be a better person
rather than praise and flatter you are the ones who will bring you to
eternity!”
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ETERNITY II!
The Sefer Loving Kindness points out that a person would walk at
least a short distance and make the effort to get a ‘free gift’ (such as
from a store that is opening). Whatever it may be--it is still free! All
the more so, then, should one walk that distance or make that effort to
perform a Chesed for another--for here the free Chesed results in eternal
reward. We note that by eternal reward, we mean not only that the person
obtains reward forever and ever--but that the person himself is on an
improved and higher plane for eternity as well!
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THE EZRAS AVOSEINU ORGANIZATION:
It has been quite some time since we first introduced the Ezras Avoseinu
Organization to our readers. Accordingly, we reintroduce you to this
most noteworthy and important group with the following note:
Perhaps one of the most downtrodden Tefillos is the bracha in the
morning after Shema and before Shemone Esrei. Apparently, because Shema
takes a little longer, as does Shemone Esrei, less time may be
allotted to this brocha. Yet, as the Mishna Berurah (Orach Chayim 70; seif
katan 2) points out, the paragraph of Ezras Avoseinu contains a
Mitzvas Aseh D’oraysa of remembering Yetziyas Mitzrayim. Moreover, in
this short Tefillah we have the precious words “U’Mibaladecha Ain Lanu
Melech Goel U’Moshiah--and besides You we have no other King,
Redeemer, or Source of salvation.”--which very phrase is one of the
highlights of Nishmas on Shabbos! Indeed, some especially have the custom
of reciting the phrase of U’Mibaladecha out loud and with
special Kavannah--so that they enter Shemone Esrei in the proper frame of
mind. In all events, you can take the lead in
your shul to make that timespan between Emes V’Yatziv and Tehillos
L’kel Elyon just a bit longer in order to say and mean the precious
words of this bracha. This is your chance to be a leader of the Ezras
Avoseinu Organization! Note: If you are more of a nighttime person,
you can try to do the same with the grand brocha of Hashkiveinu. Look at the
words—V’Hogen Ba’adeinu V’Hoseir Mei’oleinu…--and shield us and
remove from us enemies, disease, violent…Imagine the power of this tefilla
if tens of thousands reignited it with just a little more meaning and
feeling. As the Gemara (Rosh Hashana 18A) teaches, according to the level of
Kavannah in tefilla is it accepted. Additional Note: The sefer
Shaarei Orah (pp 51-53) writes that there are three times a person will
daven (aside from the regularly-scheduled Tefillos): 1) In a time of trouble
r’l, 2) In order to thank Hashem for specific benefits he has been
given (as the Pasuk (Koheles 7:14) says, B’Yom Tova Heyeh B’Tov), 3)
Prior to a tzara (V’Hogen Ba’adeinu; please prevent me from
getting sick…) We leave it to you to choose your time and place!
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3 Shevat
IT
BEGAN ON ROSH CHODESH SHEVAT:
At the outset of Chumash Devarim, the Torah tells us that on the first day
of Shevat, Moshe Rabbeinu began to explain the Torah to the Bnei Yisrael. A
reader suggested that this month, therefore, is an especially auspicious
time to improve the quality of one’s Torah learning--for just as Moshe
Rabbeinu worked on explaining the Torah, so should we--for nothing is
by coincidence, and the Torah goes out of its way to specify that all of
this began on Rosh Chodesh Shevat!
Additional Note: We received the following interesting thought from a
reader: “We make our calendar using the moon which revolves around us -
while the solar calendar is based on the sun - which we revolve around. One
explanation can be that the Yomim Tovim are based on when we set Rosh
Chodesh--so it revolves around us--as opposed to the other calendars
which work automatically without the necessity of our determinations or
input-so we only revolve around it.” Hakhel Note: Isn’t it better
to be the ikar--instead of the tofel?!
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GALUI V’YADUA:
A
reader provided us with a beautiful thought on Asher Yatzar that she had
read in an Article: Why is it that of all brachos, only Asher Yatzar
contains the phrase: “Galui V’Yadua Lifnei Chisei Chevodecha”--it is
revealed and known before Your throne of glory. The following appeared in
Jewish Action Magazine, written by Mr. Ben Ehrenkranz: “Science
is constantly discovering new layers of our biology and chemistry and their
processes. Yet as much as we know about the human body already, still so
much of what happens inside of us is a total mystery, transpiring without
our awareness of its true precision, power or intricateness. Which, in turn,
begs the question: how can we possibly acknowledge that which we cannot
really fathom? In Asher Yatzar, then, we profess that our acknowledgement is
hardly what it should be, and moreover, it is actually impossible for it to
be otherwise. The text of the bracha signals not only a thankfulness for the
wonder that is the human body, but also our yearning to be grateful for even
so much of its workings about which we are entirely unaware. Since the total
grandeur of our functioning bodies is known to Hashem alone, in Asher Yatzar
we beseech that our gratitude for them be accepted based not on what little
we can perceive, but instead on account of His own singular knowledge—that
which is “revealed and known” to Him alone—of the breadth and sophistication
of what He has given us.”
Hakhel
Note--A beautiful Kavannah to have!
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A GENUINE VIEW OF MONEY:
We
provide below the moving words of the Sefer Chovos HaLevavos in the
Sha’ar Chesbon HaNefesh--the Gate of Self Accounting, relating to the
concept of contemplating how one uses his money. The translation below is
substantially excerpted from the outstanding Feldheim English translation
Duties of the Heart. For those who do not have it, we once again
express our sincere belief that it is a must for every home:
“If one has money,
he should make an accounting with himself as to how he acquired it, how he
spends it, and whether he draws on it to meet his obligations to the Creator
and his responsibilities to other people, as incumbent upon him. He should
not regard it as reserved for himself alone but should recognize that it is
in his possession as a trust: it will remain with him as long as the Creator
wishes; then, at the time that He desires, He will consign it to another.
When a person who has money takes this to heart, he will not live in fear of
losing his fortune. If the money remains with him, he will be grateful to
the Creator and praise Him. If he loses it, he will bear His judgment
patiently and accept His decree. It will be easy for him to make use of it
and spend it in the service of Hashem, may He be exalted; to do good with
it; and to return what is not his or what was gained dishonestly. He will
envy no man his money nor treat a poor man with disdain on account of his
poverty. [His wealth] will be one of the strongest factors in [his]
attaining good qualities and avoiding negative ones. As it says, “Kabed
Es Hashem MeiHonecha…Honor Hashem with your wealth and with the first
fruits of all your produce” (Mishlei 3:9); “Malvah Hashem Chonein Dal…He
who is kind to the poor [in effect] lends to Hashem, and He will pay him his
just reward.”(ibid. 19:17). 21
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ASK
YOURSELF!
Rabbi
Moshe Elefant, Shlita, at an ASK OU Shiur in Brooklyn, urged everyone to
check on whether the Party Planner that he was going to use for a simcha
being planned--or the Party Planner used at the Simcha he was at--was under
a reliable Hashgacha. Remember--the caterer’s Hashgacha is not the
Party Planner Hashgacha!
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“THE
MOST DIFFICULT”: The Ba’al HaTurim, in last week’s Parasha teaches that
the four verbs utilized to describe how Hashem takes us out of Mitzrayim--V’Hotzeisi,
V’Hizalti, V’Ga’alti, V’Lakachti, each represent a
Geulah from one of our four exiles. The last--V’Lakachti--represents
the Geulah from the most difficult Galus--Galus Edom. As we strive towards
the end of this most difficult Galus--let us capture as many opportunities
for Talmud Torah and Mitzvos as we can--for the most difficult Galus will
engender the most glorious Geulah, and to each person his state and status
in the time of Geulah will very much depend on how he behaved in the Galus
that brought him there!
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OK-NOT OK!
Rabbi
Yisroel Reisman, Shlita, points out that a person tends to baby, or perhaps
mislead, himself by thinking: “It’s OK...to sleep late, to pamper myself, to
avoid the struggle, to give in this time.” What a person should instead
realize is that it is NOT OK. Using his intellect, he will be able to stop
himself from a misdeed or misstatement that is truly not necessary or could
have easily been avoided. When the moment of temptation comes--and one is
about to think to himself: “This times it’s…”--he should add the word
NOT before the word OK!
Hakhel
Note: Rabbi Reisman adds that a person will battle a snowstorm to attend
minyan or go to a shiur. That same dedication and zeal should be there even
without the otherwise deterrent effects--for one’s intellect should always
carry the way…!
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CONCLUDING THOUGHTS ON RASHI’S COMMENTARY ON PARASHAS VA’EIRA:
A.
Rashi (Shemos 7:13) writes that it is the Middah of HaKadosh Baruch Hu
to bring punishment to the nations in order for K’lal Yisrael to react. (see
Tzefanya 3:6,7) Hakhel Note: Let us look at what is going on in the world
around us--and react! Let us not be complacent and think that this is just
the way of the world!
B.
Although Paroh told Moshe Rabbeinu that he wanted the frogs to be removed
the next day as a test to him, Rashi (Shemos 8:8) writes that Moshe
immediately went out to daven to Hashem that the tzefardeia be
removed the next day. There is a tremendous lesson here. We should never
wait to daven--if there is a need, albeit for the future, one should talk to
the Source immediately!
C.
Several times in the Parasha the term Vaye’etar is used to describe
Moshe Rabbeinu’s Tefillah. Rashi writes that the term Vaye’etar means
that Moshe strengthened himself and engaged in Ribui Tefillah. The
lesson to us is clear--if Moshe girded himself and davened qualitatively and
quantitatively for the wicked Mitzriyim--all the more so how we have to
daven for our brethren the world over--and for ourselves. What a significant
part of the day it is for us--today, can we attempt Vaye’etar!
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IMPORTANT GEMS FROM RABBI ZECHARIA WALLERSTEIN, SHLITA:
Rabbi Zecharia Wallerstein, Shlita, teaches the following essential points:
A.
Life is potential--for as long as one lives, he should strive to realize
that which he can.
B.
Before giving words of instruction or words of tochacha to another,
one should offer a small prayer: “Hashem, may my words be what he needs to
hear--not what I need to say.”
C. In
this week’s Parasha, we learn that only 20% of Bnei Yisrael left Mitzrayim--and
80% did not experience Geulah. As the assimilation rate now horrifically
hovers at 80% prior to our Geulah--it is terribly r’l similar
to the 80% who did not make it out of Mitzrayim for Geulah.
Everyone--everyone--has an obligation to try to save these souls so that
they too may experience Geulah--speedily and in our days!
D. One
may interpret the Mitzvah of “V’Ahavta L’Reiacha Kamocha” to mean
that your best friend is yourself. How can one demonstrate that his
best friend is himself--it is by ignoring the unnecessary distractions, the
Olam Hazeh diversions-- it is by spending time with himself--carefully
considering what he needs to correct, and what he needs to accomplish.
E. A
popular word in today’s society is ‘random’: “Oh, I don’t know it was
random”; or “That was so random”…. We must understand that random is the
byword of Amaleik--who saw the sea split and said “Oh, that was random.”
F. One
should consider that while computers, MP3’s, cell phones and so much other
gadgetry requires a ‘power source’--the sun, the earth, the winds, are not
plugged into any socket, battery, or charger. We should recall the Source of
all energy from the greatest things that go on around us!
G. The
Zohar teaches that the reason that sunrise and sunset do not occur in an
instant is because Hashem loves us so much that He does not want to make us
blink for no reason. Before we can truly express our love to Hashem--we
must first understand how much Hashem really loves us. This is why the
brachos of Kriyas Shema--Ahava Rabbah and Ahavas Olam which express Hashem’s
love of us--precede the words of V’Ahavta Es Hashem Elokecha in Kriyas Shema.
Constantly feeling Hashem’s love in everything around is an essential first
step for growth in one’s Ruchniyus!
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29 Teves
PEER-TO-PEER LENDING:
At a
recent Hakhel Shiur, Rabbi Ari Marburger, Shlita, explained that
peer-to-peer lending platform presents serious ribbis issues. For further
information, you may email
ask@businesshalacha.com
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SHVACH:
HaRav
Chaim Volozhiner, Z’tl, teaches: “Don’t say I am shvach at this”,
rather, where you think you are weak, is where you should develop strength.
One should achieve gadlus in an area that he thinks he is incapable
of. Similarly, Rebbi Tzadok HaKohen, Z’tl, teaches that the reason Moshiach
will come riding on a chamor, which is a beheimah temeiah, is because
greatness can come from ‘riding on top of’ tumah. One should push himself in
the down times--when he otherwise thinks that he is not successful. At the
recent Hakhel Yarchei Kallah, Rabbi Yisroel Reisman, Shlita, reported that
he had heard from a successful real estate investor: “I don’t understand why
people don’t buy real estate when the market is down--that is the time to
buy!” The successful man’s ‘business’ lesson--is truthfully an essential
lesson in ruchniyus as well!
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GETTING READY!
The
Luach Davar Be’Ito brings that Shevat is an acronym for Shalom,
Bracha, Tovah, and also for Shomreim, Borcheim, Tahareim!
Additional Note: The Luach also brings from the Shatzer Rebbe (R’
Shalom MeShatz), Z’tl, that the place in davening to daven for a Zivug Hagun
is at the words Sim Shalom Tovah U’Bracha--for Shalom, Tovah
and Bracha is represented by one’s proper mate. Let us use the coming month
to its fullest!
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TRUE POWER!
The
new cycle of Positive Word Power (Artscroll/Chofetz Chaim Heritage
Foundation), the masterful and monumental work on Speaking Positively will
begin tomorrow, Rosh Chodesh Shevat. This Sefer is not just “recommended
reading”. It is a truly essential work, which provides for reasoned,
directed, practical, and effective growth--both in the areas of personal
development and in interpersonal relationships. If you have not already
done so, we urge you to obtain this Sefer, and study and really apply its
useful and true-to-life lessons.
The
Sefer is actually arranged in short and poignant daily lessons. Below is a
sample of a Daily Lesson. Even for those who are already studying the book,
the following can certainly be read, reread, and reread (and applied!).
Here it is:
“Everyone is well aware of the negative impact of hearing unkind words
passed along about oneself. People do not often consider, however, the
ripple effects of good words being passed along. Everyone loves to hear
that something nice was said about them. It enhances their self-esteem, and
more importantly, it builds their desire to continue doing the good thing
for which they were praised. The child who was told, “Your teacher says you
always have interesting ideas to add to the class discussion,” will look
forward to the next opportunity to raise his/her hand in class. The husband
who is told, “Your wife always quotes your opinion,” will feel honored and
admired by his wife, thereby encouraging him to continue earning her
respect. The wife who hears, “You husband says he couldn’t manage anything
without you,” will be happy to dig in and provide the support her husband
counts on. People long to feel acknowledged and appreciated. Praising
someone to his face is one way to convey this recognition, yet there is
always the lingering thought that perhaps the praise is meant “just to be
nice.” When a person hears that he was praised to another, the praise rings
that much truer, for there can be no ulterior motive. Aharon HaKohen
employed this method to foster peace and friendship among the Jewish
people. He would tell each person how much the other person valued him,
thereby building friendship and warmth. Often, we hear good things about
someone, but fail to pass it on. It just takes a little awareness to tuck
that compliment away and bring it out when it counts. Doing so takes the
positive power of the comment itself and amplifies it a thousand times over,
giving someone the encouragement to keep on doing what they do well, and the
blessing of knowing they are appreciated.
Hakhel
Note: Remember: When one hears a compliment or a positive statement about
someone, he should try to pass it on to the subject of the comment.
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YEARNING TO GET OUT:
In this week’s Parasha, we are honored with the four Leshonos of
Geulah--V’Hotzeisi, V’Hitzalti, V’Ga’alti, V’Lakachti. In order to
be saved--for Hitzalti--the Torah teaches V’Hotzeisi Eschem
Mitachas Sivlos Mitzrayim--and I will take you out of the burdens
of Mitzrayim. The Gerrer Rebbe explains that in order to be saved from
Golus, one must truly view it as a burden--one must really want to
leave and get out. If it is not a burden, if it is comfortable, and if one
is pleased--then, quite simply and logically, there is nothing to be saved
from. The 80% who were killed in Makkas Chosech did not want to
leave--and accordingly they did not. The Gashmiyus comforts that we
currently have around the world--and even the Ruchniyus comforts that we
enjoy--should not prevent or in any manner inhibit our daily pleadings to
HaKadosh Baruch Hu to get us out. How can we not think of the Yeshua
that the Geulah will bring to the Shechina and to Klal Yisrael when we
recite the words Ki LiShuasecha Kivinu Kol HaYom three times daily in
Shemone Esrei? How can we not stretch out our hand as a beggar when we
recite the words “Yehi Ratzon…SheYibaneh Bais HaMikdash BiMeheirah
V’Yameinu V’Sein Chelkeinu BeSorasecha”? How can we not recite the Ani
Ma’amins for Bi’as Moshiach and Techiyas HaMeisim without feeling at least a
touch of the burden of 2,000 years of Golus on our shoulders? Hashem
will certainly save us--let us show Him how important it is to us, and
how desperately we want to be saved!
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WE
CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES. TODAY, WE
PRESENT SEVERAL IMPORTANT P’SOKIM FROM SHULCHAN ARUCH ORACH CHAIM
306-307:
1. The
Pasuk of ‘Mimtzo Cheftzecha’ prohibits one from going to a place
which can be perceived as work-related (such as his field or his business)
and reviewing or studying something there. However, if it is not discernible
that one is thinking about his work or business affairs and one thinks of
pleasant or at least non-disturbing thoughts about work/business related
issues, this kind of ‘hirhur b’asakav’ would be permissible. One
should, however, keep in mind where his initial business-related thoughts
may lead him to: ‘I did not do this’, ‘I should have done that’, ‘I forgot
this’, ‘Did I lose money on that?....’ It is important that one remember the
words we recite at Shabbos Mincha--how we should experience Shabbos: “Menuchas
Shalom V’Shalva V’Hashkeit Vavetach Menucha Sheleimah She’ata Rotzeh Bah--a
rest of peace and serenity and tranquility and security, a perfect rest in
which Hashem would find favor” (see SA OC 306, Mishna Berurah seif katan 1,
Dirshu Note 38). Hakhel Note: Many wonder what the Mizmor Shir L’Yom
HaShabbos has to do with Shabbos itself. Rabbeinu Avrohom Ben HaGra
answers that the essential Shir of Shabbos is Tov L’Hodos LaShem.
Rabbeinu Avrohom explains that the neshama yeseirah which enters us
on Shabbos always remains in its pure form and reminds us on Shabbos of all
that we have to thank Hashem for. This is vital because during the work
week, when one may be burdened with his business affairs and does not
experience true Menuchas HaNefesh, his words of thanks may not be
fully expressed. On Shabbos, when the light of our additional neshama gifted
to us from above shines--what should shine along with it is our shevach
to the Borei Olam. Based upon this teaching, we must recognize that
‘allowing’ ourselves to think about our businesses and jobs could really
undermine the essence of Shabbos as Rabbeinu Avrohom explains it-- Tov
L’Hodos Lashem!
2. A
lessor or a lender should not prepare a rental or loan agreement which
provides for daily rental rates or daily accrual of interest without first
consulting with a Rav as to how to properly understand or structure the
transaction--otherwise, the gains for the day of Shabbos would be Sechar
Shabbos. For instance, there could be different reasons that hotel
charges in a Shabbos setting could be permissible-such as payment being made
for the food, for the cleaning of the room, etc. (ibid. Mishna Berurah, seif
katan 19; Dirshu Note 13).
3.
Doctors and midwives should be paid for the services they perform on Shabbos,
and if they refuse, they should be given the money as a gift--so that they
do not become discouraged in any way from performing such acts in the future
(ibid., seif katan 24, Dirshu Note 21).
4.
Although measuring on Shabbos is prohibited, measuring for the sake of a
Mitzvah is permitted. Accordingly, if one needs to measure a specific amount
of formula needed by an infant with the measurements listed on the baby
bottle, the Ohr L’Tzion rules that he could do so (ibid., Dirshu Note
31).
5. One
is permitted to announce that an object has been lost on Shabbos, even if it
is Muktzah and could not be returned on Shabbos itself (SA OC 306: 12).
6.
HaRav Shlomo Zalmen Auerbach, Z’tl, rules that one is permitted to own
vending machines which operate on a 24/7 basis, and one does not violate
Lifnei Iver--for one need not assume that they will be used on Shabbos.
The Maharshag writes that they should not, however, be located on one’s
property (SA OC 307, Dirshu Note 16).
----------------------------------------------
WE
PROVIDE THE FOLLOWING POINTS AND POINTERS ON THIS WEEK’S PARASHA--PARASHAS
VA’EIRA:
A. The Makkos are divided over the course of two Parashios--seven in this
week’s Parasha, and three in next week’s. We would like to suggest that
perhaps one reason they have been so divided is that, after experiencing a
majority of the Makkos, we have the time to take a step back and appreciate
them without getting too used to all of the miracles. If we keep going
straight through all of the Makkos, by the eighth miracle, everything seems
‘old hat’, already to be expected, and not as ‘miraculous’. This indeed is
a trap that we can fall into in our everyday lives as well, with all of the
daily miraculous events and occurrences around us not being properly
appreciated. It is perhaps for this reason that we are to re-ignite
ourselves daily with a lively and joyous Mizmor LeSodah every
Shacharis (see Shulchan Aruch, Orach Chaim 51:9), as well as a meaningful
Pesukei DeZimra and Birchos Kriyas Shema-- reacquainting ourselves with the
wondrous miracles and thanking Hashem for them anew.
B. We must remember that each Makka was on the one hand a warning and
punishment of the Mitzriyim--and on the other hand an extraordinary
salvation for K’lal Yisrael. Thus, each Makka was really a double
Nes. In our own lives, when we recognize a clear event of Hashgacha Pratis
or something that really evidences a private Yeshua or even a personal ‘Nes’,
we must recognize that it is not a one-dimensional Hashgacha or Yeshua--but
rather that very many people may be affected by it in very many ways. Thus,
when one experiences a ‘Nes’, it would perhaps be more accurate for him not
to say “I just experienced a Nes”, but rather “We just experienced Nissim!”
C.
We
provide the following important insight from Rabbi Moshe Goldberger, Shlita:
In this week’s Parasha (Shemos 8:15), the chartumim exclaimed: “Etzba
Elokim He--It is a finger of Hashem!” We should take a lesson from the
chartumim, and understand what even a finger can accomplish. May we suggest
that today you look at one of your fingers and EXCLAIM, “This finger
is G-d-made!
D. There is
a
stunning teaching from the Chofetz Chaim. The Chofetz Chaim asks why the
tefillos of Moshe Rabbeinu to save the Mitzriyim from further pain and
misery that had been brought on by the zefardea were immediately listened to
by Hashem, and the wicked Egyptians were immediately spared from further
suffering--yet when the Mis’onenim--the complainers in the
desert--were attacked by fiery snakes (Bamidbar 21:6) and Moshe prayed for
them--Hashem did not immediately relieve them. Instead, Moshe first had to
make a pole, place the shape of a fiery serpent shape on top--and the people
then had to look at it in order to be healed and live. This was not the
same kind of immediate respite at all. Why were Moshe Rabbeinu’s tefillos
not listened to in the same way as they were in Mitzrayim? Could anyone be
more perverse, more rotten, more deserving than the Mitzriyim--and they did
not have to suffer for an extra day?! The Chofetz Chaim explains the
difference as follows: The Mitzriyim were being punished for their cruelty
and brutality, and the Bnai Yisrael and the world would concomitantly learn
a lesson forever of Hashem’s greatness and power. On the other hand, the
Torah testifies that the complainers “Spoke against Hashem and Moshe, ‘Why
did you bring us up from Egypt to die in this wilderness…’” (ibid., Pasuk
5). As a result of their Lashon Hara, not only was their own personal power
of Tefillah damaged because their tool of Tefillah--their mouth--was sullied
(can you eat a steak dinner with mud in your mouth?) and debased--but
even the power of prayers of others on their behalf (indeed--even that
of Moshe Rabbeinu whom they spoke against) was weakened and undermined, as
well. What a great lesson of the after-effects of those few
“irresistible” words--and how they terribly hurt the person saying them--for
they stymie not only the Tefillos of the speaker, but those of innocent and
clean-mouthed ones, as well, who daven on his behalf! Imagine,
on the other hand, a mouth, prompted by the proper Halachos studied--saved
from those inappropriate words and fallen moments--and visualize prayers
being lifted to the heavens with additional force--together with those who
daven for them for a Shidduch, a Simcha, a Refuah, Parnassah, or any Yeshuah
or need they may have. Let us realize that our speech about others combines
with our daily speech to Hashem, and if played properly and wisely with the
assistance of others results in a moving symphony which can stir the
heavens! Hakhel Note: Remember--U’Vanu
Vacharta Mekol Ahm V’Lashon!
E.
The
following meaningful lesson is excerpted from A Vort From Rav Pam,
the masterful work by Rabbi Sholom Smith, Shlita (Artscroll): “After Egypt
was engulfed with swarms of croaking frogs, Paroh appealed to Moshe to pray
to Hashem that they be removed. Hashem listened and all the frogs (except
those in the river) died, leaving huge piles of foul-smelling reptiles all
over the land. Although the odor was unbearable, Paroh saw that there had
been a relief and kept making his heart stubborn ( 8:11 ). The pasuk
stresses that once the immediate danger was over, Paroh hardened his heart
and went back to his old, evil ways of stubbornly refusing to let the Jewish
nation leave Egypt. The Torah underscores Paroh’s fickleness, in order to
show us all a common fault in human nature: When a person faces a crisis,
an illness, accident, or pending disaster, this awakens in him a need for
tefillah, teshuvah, and emotion-filled appeals to Hashem. But once the
crisis ends, or even if the situation merely takes a turn for the better,
and he sees the proverbial ‘light at the end of the tunnel,’ the
hisorerus (inspiration) often quickly dissipates. He suddenly doesn’t
‘need’ Hashem as much anymore. This is exactly what happened to Paroh. As
soon as the immediate predicament passed, he hardened his heart and refused
to let the Jews leave his country. There is an essential lesson in this
concept. When a person facing a crisis davens to Hashem, he should continue
to pray even when he sees that the yeshuah (salvation) is on the way. This
is clearly seen in Megillas Esther. When the Jewish people were facing
their impending extermination, Esther ordered a three-day fast to appeal to
Hashem for mercy. As the Megillah describes, Haman’s planned request to
Achashveirosh for permission to hang Mordechai turned into a disaster.
Instead, he was ordered to parade Mordechai through the streets in a way
befitting a man whom the king especially wants to honor (6:11). After this
great setback for Haman and personal triumph for Mordechai, Mordechai
returned to the king’s gate (6:12). Rashi explains that although Haman’s
downfall was now beginning, Mordechai nevertheless returned to his sackcloth
and fasting, and continued to beseech Hashem for mercy, pleading for the
rescue of K’lal Yisrael. There are many situations in life when a person
going through a difficult situation suddenly sees a turn for the better.
That is not a signal to discontinue one’s hisorerus. A person must pray
until the full yeshuah (salvation) comes--and then express his full-hearted
gratitude to the One Above!”
--------------------------------------------------------
THE
PRIMACY OF TEFILLAH:
This week, as we move from the Parasha of Shemos describing the horrors of
Golus to the beginnings of redemption, we must definitely contemplate--what
brought us to the Geulah--what turned the tide? The Posuk is pellucidly
clear: “Vayishma Elokiym Es Na’akasam--and Hashem heard their
cries.”(Shemos 2:24) It was the pain of Golus that we could no longer stand
and which Hashem would not let go unnoticed. As the Parashiyos are a signal
in time for us, we must understand that these days are also days in which we
must cry out from the pain of Golus and beseech Hashem in His great mercy
for redemption. We must be especially careful to recite the Brachos of
Shemone Esrei relating to ending this Galus and beginning the Geulah with
special fervor and real feeling. As we have noted, the Golus Mitzrayim and
the Golus Edom that we currently live in have a strong and direct
correlation. With these proper Kavannos, may we too experience in the
upcoming days some of the Nissim described in the coming Parasha and
Parashiyos.
With
the primacy of tefillah in mind during these times, we provide several
Halachos relating to tefillah from the Sefer Tefillah KeHilchasa by
HaRav Yitzchak Yaakov Fuchs (author of the Halichos Bas Yisrael):
1.
The place where one davens (even for a woman at home) should have
windows. One can look up at the sky before starting Shemone Esrei, or look
up when feeling that his Kavannah is weak, in order to arouse himself to
Hashem’s greatness and one’s own humility.
2.
A man should not daven in a place when facing a “Tefach Meguleh
Beisha”—the part of a woman’s body which should be covered. Ideally, he
should turn to another direction. In cases of exigency, he can close his
eyes. The Yabi’ah Omer adds that Tefach Beisha is also prohibited if the
exposed part of the woman is seen through a mirror or even in a picture.
However, if one is on a plane and has a choice between sitting for Shemone
Esrei so that he does not see any “Tefach Beisha”, or standing and
turning away, then it is better to stand and turn away or at least close
one’s eyes (Oz Nidbiru 12:27).
3.
If one has the choice between davening Mincha earlier in the day,
which will allow others you are unsure will daven with a Minyan to so daven
, or to daven later in the day closer to sunset (which is otherwise the
Halachically preferred time to daven Shemone Esrei--immediately after
sunrise in the morning and immediately before sunset in the evening) , then
it is better to daven earlier to allow the earlier Minyan to take place.
Additionally, it may in any event be better to daven at the first possible
Minyan that you encounter, notwithstanding any other benefits of a later
Minyan.
4.
One should not daven opposite pictures or artwork. If one is already
in such a position, he should keep his eyes closed. One should not daven in
front of a mirror, even with closed eyes. In the evening, when davening
opposite a window, he should pull down the shade so it does not appear that
he is bowing down to his image.
5.
There is a special zechus to be among the first ten to daven. Even
within the first ten, the earlier you are there, the greater the zechus.
Indeed, even after the first ten, the Iturei Zahav writes, “the earlier you
are the closer you are to the “Shoresh Hakedusha-- to the source of
holiness (!).” If is difficult for one to be among the first ten in the
morning, he should try to be among the first ten for Mincha and for Ma’ariv.
Always remember --the earlier --the better!
Hakhel
Note: The Kuntres Havu LaShem Kavod points out that the only Pasuk in
Ashrei (Tehillim 145) that does not contain a Vuv Hachibur is the
Pasuk of “Karov Hashem Lechol Koreav Lechol Asher Yikrauhu VeEmes--Hashem
is close to all who call upon Him--to all who call upon Him sincerely.” The
reason there is no Vuv Hachibur explains the Kuntres is because Dovid
HaMelech is emphasizing to us is that in order for Hashem to be close to us
and to our Tefillos--we must daven with sincerity and feeling; bland,
habitual and “have-to-daven” Tefillos do not bring one closer to Hashem.
Accordingly, one must make special effort--especially in Shemone Esrei as
one recognizes before Whom he stands to put one’s intellect and feelings,
one’s being into his Tefillah--so that it brings him closer to Hashem, and
is effective not only for himself--but for all of K’lal Yisrael!
================================
28 Teves
IT
IS YOM KIPPUR KOTON TODAY!
Even
if one will not be reciting the special Yom Kippur Koton Tefillos, it is
certainly a day of Teshuva--reflecting upon the past and looking forward
to the future!
--------------------------------------------
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QUESTION OF THE DAY:
We are
all familiar with the Mitzvah of Leveeya--escorting a guest
out of one’s home for a distance (at least 4 amos, and making sure that he
knows where he is going if that is relevant). When is one considered a
‘guest’ in order for the obligation to escort him to apply?--Is he even
one who merely knocks on your door with a request? Is he one who has
actually entered the home? Is he someone who has at least been served a
meal (or a meal and lodging)? Does it apply only to someone who is a
stranger in the community--but not to a Shabbos guest or relative? Your
responses are welcome!
----------------------------------------------
SIMCHA SHEL MITZVAH:
HaRav
Chaim Kanievsky, Shlita, in the Sefer Orchos Yosher explains the
concept of Simcha Shel Mitzvah as follows: Each and every Mitzvah that
presents itself to a person is a gift which has been sent by Hashem from
heaven. Accordingly, if one experiences joy with the incomparable gift, he
is demonstrating that he recognizes its inestimable value, and that the gift
is beloved and precious to him. In turn, the very joy experienced will
cause one to further his love for Mitzvos--and to actively seek more and
more Mitzvos to perform. A person should simply contemplate that the
Mitzvah in front of him is incomparable even to thousands upon thousands of
golden coins--for it is eternal richness--and Hashem’s joy. In fact, a
person will be zoche to an Ohr Elyon from the Mitzvah relative to the
true Simcha he experiences in the Mitzvah’s performance. HaRav Chaim
continues in the name of HaRav Chaim Vital in the Sha’ar HaMitzvos:
“VeIm Yasmid Bazeh Ein Safek Sheyashreh Alav Ruach HaKodesh--if one
continuously experiences Simchas HaMitzvah upon performance there is no
doubt that Ruach HaKodesh will rest upon him!”
Hakhel
Note: We sometimes see in this world how a person can become very involved
in a mundane and physical activity, enjoying the experience (going out to
eat, eating a steak at home, putting on a new, expensive tie or dress,
buying a new device or app) in a unique and special way. When we view these
events, they should move us to appreciate the supernal, incalculable
benefit, reward and experience of each and every Mitzvah. The joy of each
and every Mitzvah--make it a part of your day--each and every day!
----------------------------------------------
AS WE CONTINUE THROUGH THE
SHOVAVIM PERIOD, WE PROVIDE THE FOLLOWING TWO POINTS AND POINTERS:
1. Rabbi Mordechai Becher, Shlita, in his masterful Shiur given at a Hakhel
Yarchei Kallah brought from the Sefer Maggid Meisharim (which
contains the instructions of the Malach who learned with the Bais
Yosef to the Bais Yosef), that the Malach told the Bais Yosef that he
should certainly reduce the amount of what he was consuming in light of the
Shovavim period. Of course, one should consult with his Rav or Posek as to
what actions he may or should take in recognition of this special time of
Teshuvah. One simple thought to quench desire, which is so important
during this period, may be to, once-a-day, put the food that you are
about to partake of in front of you--but wait to consume it for five
minutes.
2. In response to reader questions as to whether a Kabbalas Ta’anis is
needed for a Ta’anis Dibbur, HaRav Dovid Feinstein, Shlita rules that no
Kabbalas Ta’anis for a Ta’anis Dibbur is required, as only a regular Ta’anis
over food has a Kabbalas Ta’anis al pi din.
----------------------------------------------
THE
YAHRZEIT OF HARAV SHMUEL BERENBAUM:
Today, 28 Teves, is the ninth Yahrzeit of HaRav Shmuel (Refoel Shmuel B’R
Aryeh Leib) Berenbaum, Z’tl, who taught by conduct to his students and to
the world the unparalleled Chashivus of even the smallest segment of Torah
study. We provide below a few brief samplings of his teachings:
1. A
reader advised us that ”I once heard from HaRav Shmuel Berenbaum, Shlita,
that atzlus is the source of all midos ra’os--all bad
character traits.”
2.
Every night at Maariv, we recite “Ki Heim Chayeinu”--for the Torah
and Mitzvos are our life. HaRav Berenbaum, asked his students to focus
closely on these words. Torah is not “merely” like oxygen or water--rather,
as Chazal teach us, it is life itself!! Oh, how we should value life!!
Hakhel Note: In his Hakhel Shiur, Rabbi Yisroel Reisman, Shlita emphasized
how important ‘those extra two minutes’ are to growth in Torah--when waiting
for one’s spouse who says “I just need another two minutes to get ready”,
when reaching ‘the two dots’ a couple of minutes early, when waiting for a
late bus or train--the extra review, the extra mishna, the extra Rashi one
manages to cover--are not only signs of one’s personal attribution of
importance or special dedication to Torah study--but the actual route to
true Torah achievement!
3.
In a Sefer that was written by a grandson of HaRav Berenbaum, he writes that
his Zeide told him that what he should work on most in contemplating Teshuva
is the study of Torah, because with improvement in learning, midos and all
else would fall into place.
4. HaRav
Berenbaum brings the Gemara in Megillah (16A) which describes the encounter
between Mordechai and Haman when Haman came to put Mordechai on the King’s
horse while wearing the royal garments. Ham’an finds Mordechai teaching
Torah to his students, and asks what he is teaching them. Mordechai
responds that he is teaching them about the Korban Omer. Upon hearing this,
Haman responds that the laws regarding the “handful of kometz” that you
taught your students have defeated the 10,000 talents of silver that I
dedicated to annihilate the Jews. HaRav Berenbaum points out that this
terrible Haman HaRasha, this most horrible of horrible human beings, in
spite of his almost unequaled wickedness, still somewhat fathomed the value
of a few words of Torah, and understood that only a few words among a few
Jews quashed what was something like “all the money in the world” to destroy
the Jewish people. Because he appreciated what a word of Torah was, he was
rewarded, Chazal teach, with descendents who converted, became Torah
scholars and propagated Torah and its teachings!
5.
HaRav Berenbaum teaches that one should work on the honor due to his Torah
study. He explains that the reason the Torah was given “B’Kolos
U’Verokim”--with loud noise and thunder--is to forever instill within us
the attitude and approach that one should not learn Torah with his face
leaning on his elbow, or slouched over, head back, sefer on lap....you get
the picture(s). Being mekabel to learn with greater respect could be a very
significant step to significantly increase the quality of one’s Torah study.
6.
HaRav Berenbaum notes that we all invest time and effort in some way into
making a Parnossah--our sustenance in this world. However, it would be
truly unfortunate for one to sacrifice his Parnossah L’Olam Vo’ed--his
Parnossah for eternity, in favor of Parnossah for only 100 years or so in
this world. He points to Avrohom Avinu’s actions on behalf of the three
malochim, the three angels, under the tree. Chazal teach that in reward for
his one-time ostensible Gemilas Chesed to the three angels, his descendents,
constituting millions of people, were sustained--nourished and
protected--for 40 years in the desert. From this alone, we should appreciate
how boundless our actions are. We must therefore take stock and make sure
that the essence of our daily actions count for eternity--giving ourselves a
Parnassa--L’Olam Vo’ed!
================================
27 Teves
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QUESTION OF THE DAY:
When one leaves Shul in the morning, many Siddurin bring that one should
recite the Pasuk of: “Gad Gedud Yegudenu V’Hu Yagud Akeiv--Gad will
recruit a regiment and it will retreat in its tracks.” (Bereishis 49:19) Why
do you think this is so?! Hint: See Rashi on the Pasuk in order to aid in
the possible development of an answer.
--------------------------------------------------------------
VAYA’AR:
Rabbi Yosef Eisen, Shlita, points out that Moshe Rabbeinu’s empathy with
K’lal Yisrael is described with the words VaYa’ar B’Sivlosam (meaning
that he understood their suffering). Just a few Pesukim later, the Pasuk
describes: VaYa’ar Elokim Es Bnei Yisrael--Hashem saw our suffering
and decided to redeem us. The Middah K’negged Middah is there for all to
see--if we empathize with our brothers in their plight--Hashem will
empathize with us as well!
--------------------------------------------------------------
ON THE YAHRZEIT OF HARAV SHAMSHON
(B’R REFOEL) HIRSCH, Z’TL:
Today is the Yahrtzeit of HaRav Shamshon (B’R Refoel) Hirsch, Z’tl. HaRav
Shimon Schwab, Z’tl, in the introduction to Rav Schwab on Prayer
refers to HaRav Hirsch as the “Tefillah Lamdan”. We provide below only three
short samples of HaRav Hirsch’s monumental teachings culled from Rav
Schwab on Prayer:
A. Just as we make a
separation between the human and animal parts of the body, so do we separate
our mind, our intelligence, from that of HaKadosh. Baruch Hu by covering our
head and, symbolically, our intelligence, as “ervah,” “unrefined nakedness,”
compared to the Daas Elyon, the omniscience of HaKadosh Baruch Hu. Women
express this same idea through the tznius of their clothing, and for married
women this includes the covering of the hair.
B.
“Beni Bechori Yisrael--I consider
Bnei
Yisrael
to
be My
bechor”
was
the message
which
Moshe
Rabbeinu
brought
to Pharaoh in
the
Name of HaKadosh Baruch Hu.
Just
as the
bechor is
to be the role model for the other children,
so is Am Yisrael
to
be a
role
model for the
rest
of the
world--to
save the whole
world!
C. At the
outset of Pesukei DeZimrah we recite “Hodu LaHashem Kiruh Vishmo”
The words “Kiruh Vishmo” are based on Bereishis (12:8) in connection
with Avraham Avinu: “Vayikrah BeSheim Hashem”, which is usually
translated, He called out the Name of Hashem, meaning, he proclaimed the
existence of HaKadosh Baruch Hu to the world. However, HaRav Hirsch writes
that “Veyikrah BeSheim Hashem”--He called everything by the Name of
Hashem, meaning he proclaimed to the world that everything that exists is
created by HaKadosh Baruch Hu. It is with this awareness that we begin
Pesukei DeZimrah.
--------------------------------------------------------------
PEACE!
The last Pasuk of Tehillim Chapter 29 reads: “Hashem Oz LeAmo Yitein
Hashem Yivareich Es Amo VaShalom…Hashem will give strength to His
people, Hashem will bless His people with peace.” In Growth Through
Tehillim, Rabbi Zelig Pliskin, Shlita, brings the following outstanding
insights into the bracha peace--and how to bring it about:
The blessing
of the Almighty is peace. Therefore, allow yourself to experience joy every
time you go out of your way or make a sacrifice, for peace. The long-term
benefits of peace are so numerous and all-encompassing that it is considered
the blessing of Hashem Himself to His people.
I had an opportunity to observe a Rav who was an expert at making
peace between people, in a situation that seemed almost impossible to
resolve. “What is your secret?” I asked him. “I don’t have any secrets,” he
replied. “But, I do have an approach that can be learned with practice.
There are many ways to look at each situation. When two people are involved
in a quarrel--and a bitter one, at that--one thing is certain: they are
viewing the situation very differently. Each one sees what is going on, but
only from his own perspective. Each one thinks that his position is correct
and right. Each one thinks that the other’s position is wrong. Each one
feels justified for speaking the way he does, and each one feels that the
other person is making a mistake. The other one is speaking rudely and
disrespectfully. The other one is stubborn. The other one is the cause of
the fight.
My goal is to teach both parties to see the situation from more
than one perspective. Each one needs to enter the mind of the other person,
for a while. He does not need to agree with the other one, but he does need
to review what was said and done from that person’s perspective. After that,
he needs to see the situation from the perspective of an outside observer.
Each outside observer might also look at it differently, so I have each one
imagine an outside observer who would agree with the other person, and an
outside observer who would agree with him.
Depending on with whom I’m talking, I make suggestions as to the
identities and approaches of various role models. One favorite is looking at
the situation from the perspective of Rabbi Levi Yitzchak of Berditchev, who
was famous for his love of people, and his mastery of judging people
favorably. How would he view this situation? What would he say to each
person? What would he suggest I say and do?
At times, I will tell the people involved to view the situation
from the perspective of a professional humorist. What would he find funny,
ironic, comical, and ludicrous about the way both people are speaking and
acting? I am careful to be sensitive to the hurt feelings and dignity of
each person involved, but when the participants themselves are open to this,
they often acknowledge that the way they are handling this challenge is a
bit silly.
I often ask them to imagine that they would be given a gigantic
fortune of money, if they would make peace. From this perspective, what
would they be willing to say and do for peace?
The ultimate point of view I ask them to integrate is to see the
situation from Hashem’s perspective. Hashem is their loving Father. How
would He want them to speak and act? Hashem sees infinitely and eternally.
How would they see what they were saying and doing from the entire scheme of
the universe and their own purpose in life?”
Hakhel
Note: Hashem allows us to share His blessing of peace by promoting peace
among others. The wonderful suggestions presented by this Rav to Rabbi
Pliskin can be implemented by anyone--with a little bit of concern and
thought, and a lot of true and sincere feeling!
--------------------------------------------------------------
ALSO…:
The
Chasam Sofer (brought in Love Your Neighbor) provides a highly
meaningful teaching in last week’s Parasha, on the words of Hashem: ‘V’gam
Ani Shomati Ehs Naakas Bnai Yisrael--and I also have heard the
cries of Bnei Yisrael. To what does the word also refer? The Chasam
Sofer answers that Hashem listened to the cries of Bnai Yisrael because the
suffering brothers had first listened to each other’s cries and tried to
help each other--it was because they listened to each other--that Hashem
also listened. They did not say--”I have my own problems... I can’t hear
more about this ...What do I need to hear out this nudnik for...”. Rather,
in spite of their own personal suffering--they thought about others, cared
about others, listened to them, and tried to help in whatever way they
could. This, in spite of their closeness in proximity to the Mitzriyim--who
were the archetypal ‘fair weather’ friends. As HaRav Ezriel Erlanger, Shlita
points out, the “Sheva Paros Yefos Mareh--the seven good looking cows
were the seven good years--because the Mitzriyim only looked nicely at each
other when all around them was well and good...but when the years of
difficulty began--they became Paros Ra’os--everyone looking at each other
with harshness and cruelty. It is the true hallmark of Bnai Yisrael to be
Gomlei Chesed to each other under any and all circumstances--whenever and
wherever they may be.
Hakhel
Note: At a Hakhel Shiur, Rabbi Zev Smith, Shlita, brought a Midrash which
teaches that the gift Hashem sends someone in need (of parnassah or
other yeshua) could very well be a miskein--a poor or
unfortunate person whom Hashem especially directs towards the person in
need, so that when one commiserates with him, shows brotherly love and tries
to help--Hashem can also do likewise to him...!
================================
26 Teves
THE DIFFERENCE:
In a Hakhel Shiur, Rabbi Zev Smith, Shlita, taught that while one may tell a
story to a child to put him to sleep--when one tells a story to an adult--it
is to wake him up! Accordingly, when one hears a story he should not only
think of how ‘nice’ or ‘moving’ it was--but how it can directly and
actually move himself to new, better or improved
conduct.
--------------------------------------------
THE QUOTABLE QUOTE:
“The explosion of Jewish ‘pop
culture’ in the last few years is an entirely different type of threat.
Music is seen primarily as a form of entertainment, corrupting our
emotional relationship with a fundamental aspect of our Ruchniyus.”
[Excerpted from The Evolving Digital Challenge by Rabbi Nechemiah
Gottlieb, Shlita].
--------------------------------------------
USING THE WORLD: “Man’s
use of the world for his own needs, however, should be circumscribed by the
limits imposed by Hashem’s will and not include anything forbidden by Hashem.
It should be motivated by the need to best maintain his health and preserve
his life, and not merely to satisfy his physical urges and superfluous
desires. One’s motivation in maintaining his body should furthermore be so
that the soul should be able to use it to serve its Creator, without being
hampered by the body’s weakness and incapability. When man makes use of the
world in this manner, this in itself becomes an act of perfection, and
through it one can attain the same virtue as in keeping the other
commandments. Indeed, one of the commandments requires that we keep our
bodies fit so that we can serve Hashem, and that we derive our needs from
our environment to achieve this goal. In this manner, we elevate ourselves
even through such activities. The world itself is also elevated, since it is
then also helping man to serve Hashem.” [Excerpted from Derech Hashem by
HaRav Moshe Chaim Luzzatto, Z’tl, as translated in
the outstanding English translation by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------------
THE FOLLOWING ESSENTIAL LESSONS
WERE PRESENTED BY RABBI YOSEF EISEN, SHLITA, AT A SHOVAVIM SHIUR:
1. A REAL GAUGE: In the Sefer Binyan Adei Ahd, HaRav Yoel
Schwartz, Shlita, writes that an important part of one’s judgment on Bein
Adam L’Chaveiro issues after 120 years will be how he/she treated
his/her spouse--for the private nature of spousal interactions will
accurately reflect a person’s middos. Remember--always be thoughtful, always
be sensitive…excel at the real test!
2. STAY CALM: HaRav Pam, Z’tl, was approached by a young man who told
Rav Pam that although he made it his practice to take care of his bodily
needs before davening, he often felt as if he had to take care of his needs
further during davening itself. HaRav Pam instructed him as follows: “Go to
the bathroom once before davening, and that is all.” Rav Pam continued:
“The Ribbono Shel Olam does not want you to be nervous, He wants you to be
calm--put all of the rest of those thoughts out of your mind. Be calm and
stay calm--this is how you can give Hashem the most Nachas!”
3. YIFTACH B’DORO: When Chazal taught that Yiftach in his generation
was like Shmuel in his generation, they are emphasizing to us that the
Rabbanim of each generation are our leaders--and that we should constantly
look to them for their advice and their p’sokim. One should realize that
when he makes it his practice to ask Shailos, his family members and friends
come to learn of the importance of doing so. Moreover, with the p’sak
and with the hadracha, comes the bracha of the Talmid Chochom--whether
explicitly or implicitly! Hakhel Note: With this yesod, we can well
understand why Shlomo HaMelech, the wisest of all men, reiterates in Mishlei
(11:14 and 24:6): “U’Seshuah B’Rov Yoeitz--Yeshuah comes from
much counsel!”
--------------------------------------------
PAIN SENSITIVITY:
Rabbi Eli Mansour, Shlita provides us with a powerful understanding of the
pain of others, and how significant one’s personal pain is in the eyes of
Hashem. Rabbi Mansour teaches that, as the Torah explicitly states in the
Bris Bain HaBesorim, the Galus Mitzrayim was to have lasted 400 years (Bereishis
15:13). Instead, as the upcoming Parashiyos teaches us, we were released
190 years early--after 210 years. Non-coincidentally (as it never is), this
number of years directly corresponds to the 190 years that Avrohom and Sara
waited collectively before they had Yitzchak (Avrohom was 100 and Sora was
90). The pain that Avrohom and Sara felt was so significant, Rabbi Mansour
explains, that it was able to replace and substitute for the pain of an
entire nation for the corresponding number of years. We must be sensitive
to and deeply understand the suffering of someone in the hospital, in bed,
or who has suffered any type of setback. Their pain can be the equivalent
of the pain of a nation. To the one suffering, he should be aware that
while no human may be able to fathom his sense of suffering--Hashem is
All-Knowing and All-Powerful--and that the pain he is going through may be
an important part of the final atonement of our nation. It is impossible
for us to know or fathom the complexities of a moment of a person’s, let
alone the world’s, existence, but we can understand that the world is under
His loving control, and that we only need to do what we are able. We can
begin by davening to Hashem for ourselves and for others carefully,
meaningfully--and effectively!
--------------------------------------------
THE
SPICE OF LIFE!
Rabbi Zecharia Wallerstein, Shlita brings the Chazal that “Borosi Yetzer
Hara, Borosi Torah Tavlin Kenegda--I created the Yetzer Hara--but I
created the Torah as the Tavlin --the spice--to fight and overcome it.”
Rabbi Wallerstein points out that the Chazal could have simply stated that
“...and I created the Torah to counteract the Yetzer Hara”. Why is the word
‘Tavlin’-- the spice-- used to describe the Torah’s essential efficacy
against the Yetzer Hara? He explains that we must appreciate that the Torah
is not c’v like a bad-tasting medicine or an unwanted antidote. Very
much to the contrary, the Torah is effective against the Yetzer Hara because
you feel its special taste, its ‘geshmak’, its sweetness, in assisting you
to distinguish between good and bad--between what life is really not
about--and what it is truly about. When one learns--he should realize that
he is tasting something oh so special--and not approach it as a body of
knowledge, or simply as another part of his long (or short) day. Rather--it
is the ‘main course’, the essence, the best, the sweetest part of the day.
If one appreciates this and feels this way while learning , the Yetzer Hara
is forced to cover himself with his cape in shame and scuttle away. If one
personally does not yet feel or sense the Tavlin of Torah, he may want to
try learning something new that he has not learned before, start learning
something that he has always wanted to but has never had the chance to, or
find the right study partner (don’t be shy-ask him if he can learn with
you). In any and all events--Hashem is telling us--here is the Yetzer Hara
and here is the Tavlin--go and defeat him and enjoy it--because that is very
much part of the process!
--------------------------------------------
THE
FOREST:
Rabbi Eliyahu Schneider, Shlita, brings a meaningful Mashal from the Alter
of Navardok in the Alter’s Sefer Madreigas HaOdom: If 20 people each
need a light to get through the forest, and each lights a candle in his hut
and makes his way outside, the likelihood is that his candle will be
extinguished by a wind (even on a non-windy day) before he makes it
significantly through the trees and brush--and he very really may be left
alone and in the dark. On the other hand, if those same 20 individuals pool
their candles and light one big torch--not only will the torch lead them
through the forest--but any sudden or unexpected wind will actually fan the
fire--making it stronger and larger! Such, the Alter teaches, is the
strength of a Tzibbur united. Alone, one may be unable to accomplish.
However, as a group the individual’s weakness actually becomes a part of the
group’s strength. Consider, for instance, one person being careful in the
recitation of Shema (as per the previous Note). After a few weeks, he quite
likely will need Chizuk in this area again, as he is ‘going it alone’.
However, if the Minyan or the Shul took it upon themselves to strengthen
themselves together in this Mitzva--and their was a marked pause before the
word Shema was recited in order to incorporate the basic Kavanna to fulfill
the Mitzvos involved, and then each word of the first Pasuk, for instance,
was recited slowly-- imagine the outward impact on the tzibbur as a
whole--and the inner impact of Kabbalas Ohl Malchus Shomayim on the inner
recesses of each and every member’s soul. If you can be the one to help
your Tzibbur with a better Shema recitation (or other Mitzva which you feel
needs chizuk) --you will be helping yourself--and everyone else--make
it through the forest--successfully!
================================
25 Teves
SET UP SEFER FOR LATER:
We recite the Birkos HaTorah once a day, notwithstanding that our Torah
study may be interrupted for hours by work, Chesed or other activities. This
is very much unlike other Mitzvos, for which the bracha is recited every
time the person does the Mitzvah during the day (e.g., sitting in the Sukkah,
putting on Tzitzis, etc.). Tosafos (Brachos 11B, d’h Shekevar) explains that
the study of Torah is different in that the person’s mind is always on going
back to learn, for he realizes that he should be studying at the times that
he is not engaged in other legitimate activities. Accordingly, the Birkos
HaTorah made in the wee hours of the morning covers one’s study during
lunch, and indeed even late into the night. May we suggest that, as a means
of demonstrating one’s dedication to Torah study that in the morning before
one leaves for work or to undertake other tasks--that he already set up his
Sefer or Seforim for his evening study…. Chazal’s teaching of V’Talmud
Torah K’neged Kulam should be a living reality--each and every day!
-------------------------------------------
IN
HONOR OF SHOVAVIM:
We are now in the second week of Shovavim--special days of return to Hashem
occurring over the first weeks of Sefer Shemos--weeks which take us out of
the doldrums of personal galus into the mirth of personal Geulah. Will you
engage in one less indulgence today--even if it just one less cookie than
planned?
Hakhel
Note: We provide several essential points made by HaRav Tzvi Meir Zilberberg,
Shlita on Shovavim:
1. The
Eight-Week Shovavim period corresponds to the Parashios in the Torah during
which we were upended from a status of tortured and debased, low-class
slaves to that of a miraculously-freed people which received the Torah from
Hashem Himself and honored to build the Mishkan to ‘house’ Hashem’s Presence
in this world. The message of Shovavim is that we can during this especially
endowed period do the same--by uprooting and overturning the Yetzer Hara’s
presence all about us--and raising ourselves closer and closer to HaKadosh
Baruch Hu--’housing’ Hashem’s Presence in our hearts and being in the here
and now!
2. It
is essential for us to realize that elevating our relationship with Hashem
is our purpose and goal in this world. The special gift that we are given to
accomplish this goal is Tefillah. As Dovid HaMelech exclaimed and as we
repeat to ourselves three times a day (Tehillim 145:18): “Karov Hashem
Lechol Kore’av Lechol Asher Yikreu’hu V’Emes--Hashem is close to all who
call upon Him--to all who call upon him sincerely.” Indeed, in the Haftarah
of Shuva Yisrael read on Shabbos Shuva, the first instruction we are given
to accomplish our task of Teshuva is: “Kechu Imachem Devarim V’Shuvu El
Hashem” (Hoshei’ah 14:2)--take your words of Tefillah with you in order
to return to Hashem!
3.
Dovid HaMelech actually describes himself with the words (109:4): “V’ani
Tefillah--and I am prayer”--for this is the metziyus, the
essence, for which we should all strive.
4. It
is absolutely imperative that we recognize the importance of Tefillah
prior to hardship or difficulty. Chazal especially emphasize to us
that “Le’Olam Yevakeish Adam Rachamim Ahd She’lo…Leolam Yakdim Adam
Tefillah L’Tzara---a person should ask for mercy before he gets sick,
before any trouble comes.”
5.
Hashem has established the world on the basis of: “Hashme’ini Es Koleich--I
want to hear your voice calling me to be close.” This is the way the world
works--and it is accordingly not a miracle when Hashem listens to our
prayers--even though the outside world might consider it miraculous under
the circumstances.
6.
Hashem listens to Kol Peh--to every single person, for it is
the obligation of every single person, no matter who he is, where he is, and
what he does to draw closer to Hashem and to recognize that Ein Ohd
Milvado--there is no source of anything in the world besides Hashem. The
Ohr HaChaim HaKadosh teaches that in the last generation before Moshiach,
the Yetzer Hara will attempt to pummel us into the 50th sha’ar of
tumah (as he attempted to do in Mitzrayim) in order for us not to be worthy
of being redeemed. The technological advancements of late are to fool a
person into believing that he literally has the world at his fingertips, and
that he can control or attain anything that he would like or needs within
seconds--with nothing to stop him. In fact, when driving away this
superficiality, we will recognize that whatever generation we live in, and
whatever we in fact possess--we really and truly have nothing without
Hashem’s ongoing beneficence. We must realize that we do not take care of
ourselves, and should view ourselves as a child who is ‘at his father’s
table’. It is for this reason that Chazal teach and that the Shulchan Aruch
(Orach Chaim 98:5) rules that prior to prayer, a person should contemplate
his inabilities and the kindnesses in which Hashem sustains and supports
him. The more we recognize this, the more we gain, the more we grow--and the
more Hashem will want to shower His blessings upon us!
7.
Chazal describe Tefillah as something which is “Berumo Shel Olam--at
the height of the world because this is where it places us.” Tefillah is the
eitzah shel kol haeitzos--the eitzah over all other Eitzos!
8. In
the last year of his life, the Chofetz Chaim, Z’tl, advised HaRav Elchonon
Wasserman, Z’tl, that when davening for the final Geulah, one should
emphasize asking for Hashem’s Rachamim-”Velirushalyaim Irecha
B’Rachamim Tashuv” and “Vesechezenah EIneinu B’Shuvecha L’Tzion
B’Rachamim” are two very important points in Tefillah in which we
can ask for Hashem’s Rachmanus to speedily bring our redemption.
9. The
Navi (Yeshaya 56:7) teaches us: “VeHaviosim El Har Kodshi V’Simachtim
B’Veis Tefillasi”--when we achieve the final Geulah, we will reach such
a level of closeness to Hashem that we will especially rejoice in the Beis
HaMikdash as a house of prayer!
10.
One should review these very basic lessons and process them--for by
recognizing the significance of Tefillah and applying a high priority to
Tefillah on a daily basis, he will change his life and bring it so very much
closer to its great spiritual purpose and goal!
Important Postscript:
On Erev Shabbos, we pointed out that the coming weeks of Geulas Mitzrayim
appear to be an auspicious time to daven for our own Geulah--for our own
sakes, as well as for the sake of all of K’lal Yisrael. The Chazon Ish (Kovetz
Igros II) writes the following: “HaTefillah He Mateh Oz BeYad Kol
Adam, Bechol Sheyasim HaAdam Mivtacho Bo Yisbarach Ken Ya’aleh VeChein
Yatzliach--Tefillah is a powerful tool in the hand of every
individual, and the more one places his trust in Hashem--so will he be
raised and so will he succeed!...” Let us all put special effort now in
davening together--for the Geulah Sheleimah!
-------------------------------------------
WATER! WATER!
Rabbi Moshe Goldberger, Shlita points out that the waters plagued by the
Makos of blood and frogs serves as a stark contrast to the fresh water which
pours freely and plentifully out of our faucets when we use them. With this
thought in mind, we obviously will have a greater appreciation of the
life-giving water that we are about to drink. A related thought may be to
think about how many billions of people will not be
making a bracha on the food or drink that they will be having today--neither
before or after they eat--and what a privileged position we are in by
recognizing and expressing our true appreciation to the Source of Everything
in this World! Additional Note: The Pasuk on last week’s Parasha records “VaTa’al
Shavasam El HaElokim Min HaAvodah”--their cries reached Hashem from
their work. We can alternatively interpret Min HaAvodah as from
their inability to properly serve Hashem because of their enslaved
status. Today, although we are in Galus, and are now unable to do the
ultimate Avodah in the Bais HaMikdash--at the very least we are
free enough to serve Hashem--through our properly recited Brachos and
Tefillos!
-------------------------------------------
WHAT IS THE KAL V’CHOMER?
In this week’s Parasha, the Pasuk records that initially even the Bnei
Yisrael did not listen to Moshe Rabbeinu “Because of shortness of breath and
hard work” (Shemos, 6:9). Hashem then tells Moshe to go to speak to Paroh
himself to send Bnei Yisrael from his land. Moshe responds that “…Bnei
Yisrael have not listened to me, so how will Paroh listen to me?...” Rashi,
quoting the Midrash (Bereishis Rabbah 92:7) writes that this is one of the
ten Kal V’Chomer (ipso facto or a priori) arguments in the Torah.
HaRav
Eliyahu Lopian, Z’tl, wonders “Why is this a Kal V’Chomer?”--i.e.,
why is it so that if Bnei Yisrael would not listen to Moshe Rabbeinu, then,
ipso facto, neither would Paroh. After all, the Pasuk explicitly expresses
the reason that Bnei Yisrael would not listen to Moshe--because of shortness
of breath and hard work. Paroh certainly did not suffer from these, as he
sat comfortably on the throne with everything being performed for him and on
his behalf. While Bnei Yisrael may be unable to listen or accept what Moshe
Rabbeinu was saying because of their true predicament, Paroh certainly had
the wherewithal, the ability and the understanding to appreciate Moshe
Rabbeinu’s message!
We may
suggest that the Kal V’Chomer does in fact work. Moshe Rabbeinu was
saying: If Bnei Yisrael--the slave people who were the subject of the good
news were to be released and still refused to accept it, then why would
Paroh as their master take it to heart?! Chazal, by teaching us that this
really is a Kal V’Chomer, are teaching us that the reason Bnei
Yisrael did not listen was not a good one. For, despite the fact that we
can commiserate with their unbelievably difficult plight, they should, in
fact, have listened to Hashem and to Moshe Rabbeinu. So too, Paroh, despite
his grand position and iron-clad rulership, should have recognized and
understood Moshe Rabbeinu’s message to him as well. Any excuses would
simply be unacceptable, as they would more than pale in significance to
following the clear and unequivocal mandate and directive of the Master of
the Universe, Hashem and His messenger, Moshe Rabbeinu.
Bringing the Parasha’s lesson home: If we are true believers--i.e., if we
truly believe that all of the events and occurrences that surround us,
everything that happens to us in life, all of the big and small events, the
pain we may suffer and the pleasures and simchas we experience--are
personally directed and “micromanaged” by Hashem--then there are certain
attitudes and certain phrases which should have no room in our thought
process or our vocabulary. If Hashem has put you in the situation, no
matter how stressful or troubling, then he wants you to act responsibly in
that situation in accordance with the Torah and the Poskim, which in some
instances may require further elucidation by your Rav or your Posek.
Thus,
a feeling or a statement of “I cannot do it”, “I can’t handle this”, “It is
too hard”, “It is beyond my capability”, “This situation is impossible for
me”--which may come sincerely out of real pain, extreme stress and great
frustration, should really in truth be avoided, or overcome. If one cannot
control himself, he must at least realize that his statement should not be
taken literally, for his Creator and Maker has determined that this
situation or event is needed and/or best for him at this time. Instead, one
should ‘listen to Moshe Rabbeinu’, despite the ‘shortness of breath’, the
adverse circumstances--even if they are extremely, extremely, adverse--and
dig in and rise to the occasion.
Bnei
Yisrael, in their pain and misery, did not listen. Their failure to hear
and accept was for naught. Ten Makkos and a Splitting of the Sea later,
they received the Torah at Har Sinai, which made them an eternal people with
an eternal life. Let us take the lesson from the Parasha, and with
unfettered faith and complete belief rise up and through the event,
position, circumstance or situation. In this zechus, in the merit of our
pure faith and belief--each person in his own way will be zoche to his own
beautiful part and portion in that very unique and special eternal life!
================================
22 Teves
SHOVAVIM REMINDER:
Many increase their recitation of Tehillim--especially on Erev Shabbos.
-----------------------------------------------
KNOW THE PRODUCT YOU ARE PURCHASING!
The following Kashrus Alerts were distributed by the OU yesterday:
Tropic Life Canned Mandarin
Brand
Tropic
Life
Product
Tropic
Life Canned Mandarin
Company
Veld
World, Ukraine
Issue
Unauthorized OU
The
Orthodox Union does not certify any Tropic Life canned products. Tropic Life
Canned Mandarin bears an unauthorized OU. This product is being sold in
Eastern Europe (and possibly elsewhere). Corrective actions are being
implemented.
Splenda with Bonus Creamer
Brand
Splenda
Product
Splenda with Bonus Creamer
Company
Heartland Food Products Group, Carmel IN
Issue
Issue:
Dairy Product Inserted with Pareve Product
Splenda sachets manufactured by Heartland Food Products are certified pareve
by the Orthodox Union.
Boxes
of sachets with the plain OU were packed with a “bonus” creamer inside. The
creamer is kosher, but is dairy (chalav stam).
Future
packaging is being revised
Hakhel
Note: A careful Kosher consumer is a demonstration of Yiras Shomayim!
-----------------------------------------------
WE
CONTINUE WITH OUR EREV SHABBOS --HALACHOS OF SHABBOS SERIES:
A. We
received correspondence from a reader with his Rav’s comment on a Hilchos
Shabbos issue we had addressed relating to Bein Hashemashos. We are very
appreciative, but will not go into detail at this time. We must emphasize
that as with all Halachic rulings that we provide, they are for
informational purposes only, and each person should consult his own Rav or
Posek regarding a final Halachic ruling, and the Halachic background
relating thereto.
B. The
following are teachings from the revised Third Edition of Shemiras
Shabbos Kehilchasa, published by HaRav Yehoshua Neuwirth, Z’tl, on the
topic of activities of a gentile’s on a Jew’s behalf on Shabbos:
1.
Just as you cannot generally instruct a gentile to undertake a prohibited
activity on Shabbos, you can likewise not generally benefit from a
prohibited activity--even if you did not ask him to do it on your behalf.
For instance, if a gentile of his own volition turned on a light for a Jew
on Shabbos--then no Jew--even one who the light was not turned on for may
derive direct and actual benefit (even to daven or study Torah by its light)
from the light--for the gentile has performed a Melacha D’Oraysa. If one
sees that a gentile is about to turn on a light for his benefit--he should
prevent the gentile from doing so. If the gentile did not listen to the
Jew’s demands to stop, then the Jew may derive benefit from the light.
2.
The same Halachic analysis would apply to a gentile who cooked food, or
adding water to a food in a pot on the fire for a Jew because the gentile
smelled it burning.
3. If
a gentile puts out a light in a Jew’s home without being asked and against
the Jew’s will, and then puts back on the light--one may derive benefit from
the new light. However, if the gentile turned back on the light because of
the Jew’s reproof over his extinguishing the light, then it is forbidden to
benefit from the re-lit light.
4. If
the gentile had performed prohibited activity on behalf of a Choleh
She’Ain Bo Sakana, then everyone may derive benefit from the activity,
provided there is no reason to suspect that the gentile did or will do more
prohibited activity for anyone else other than the sick person, and that no
muktza prohibition is involved. Thus, if a gentile turned on a light for a
sick person, everyone can benefit from the light (for ‘Ner LeEchad Ner
Leme’ah’--the light is needed by the sick person, and no additional
light is being turned on for the healthy person) --but if the gentile cooked
something for the sick person, a healthy person cannot eat it lest the
gentile had put in more (or will put in more) on the healthy person’s
behalf.
5.
If a gentile performs work on Shabbos solely for his benefit or for
the benefit of another gentile, and there is no chashash (no basis to
suspect) that he has or will do more of the same in order for a Jew to also
benefit, nor is there any muktzah issue as a result of the work performed,
then a Jew can benefit from the activity on Shabbos as well. For instance,
if a gentile turned on a light for himself in a room and started to read, to
look at something, to wash dishes or the like, and there was no Jewish
person present in the room, and a Jew then walked in--he too would be able
to sit down and read, because the same light will be used, and there is no
additional light that needs to be turned on merely because another person
has come into the room to read (Ner LeEchad Ner LeMe’ah). The same
would be true even if the non-Jew left the room--as the work was initiated
by him exclusively for his own benefit. Furthermore, if he is leaving the
room one can even ask him not to turn it off--as no melacha is being
performed by merely leaving on the original light.
C. As
the vehicle spins in its tracks for an extended period of time over a patch
of stubborn ice, one gets a glimpse of how easy it really is to “get
stuck.” With this in mind, we will better understand why, at the conclusion
of our prayers for the coming week in Ata Chonantanu on Motza’ei
Shabbos, we plead that our coming week be one in which we are “Medubakim
B’Yirasecha”--attached to the fear of You. Although we cannot keep the
heightened Olam Haba-like quality of Shabbos the whole week, we pray that
the element of closeness to Hashem we experienced on Shabbos be stuck with
us through the week, so that we do not err in thinking that it is my special
power that accomplished this, his bold ingenuity that accomplished that,
their personal connections that changed this, or its access to money that
bought that. The one who is “stuck” to the fear of Hashem knows very well
that the truck getting “stuck” on a patch of ice in a specific location, or
someone getting “stuck” because of a snow or rain storm is the act of the
Creator and Observer in Whose presence we all stand, serve and function. He
also knows that the relief from any such uncomfortable situation is also
under His guidance and direction!
D. We
are advised that HaRav Moshe Wolfson, Shlita, tells his students to write
down on Motza’ei Shabbos those things which they did especially well, and
the things which he did wrong, over Shabbos, and that they look at them next
Erev Shabbos--so that one Shabbos is a building block for the next one--and
one constantly builds. What a grand idea!
-----------------------------------------------
WE
PROVIDE THE FOLLOWING NOTES ON THIS WEEK’S PARASHA, PARASHAS SHEMOS:
A. In
last week’s Parasha, we find an emphasis on Yosef and his descendents not
being subject to Ayin Hara. In this week’s Parasha, we likewise find that
Bnei Yisrael multiply at an absolutely incredible rate--with the Mitzriyim
being unable to stop it, either by brutality or sorcery. What is the secret
of success--how can one avoid the, r’l, potentially devastating
effects of an Ayin Hara? HaRav Dessler, Z’tl, in the Michtav Me’i
Eliyahu (4: p.6) teaches that if one lives a life of giving, and his
days are full of doing for others, then no one will be jealous of him. It
is only when one conducts himself in a manner which could engender jealousy
that the Middas Hadin could be aroused against him, and an Ayin Hara
result. A person whose life is centered around Chesed and helping others,
as opposed to the “I” and a self-centered life, will simply fall under the
radar, be “hidden from the eye”, and will enjoy the resulting benefit of an
Ayin Hara-free life!
B.
There is another remarkable lesson from the fact that the Bnei Yisrael were
able to multiply to such an extent under the horrifying conditions under
which they lived. That is, you may sincerely and legitimately come to a
logical conclusion about a particular person, circumstance, situation, or
event, and quite a different conclusion may (and in so many cases will, in
fact) result. There should have been no way for an oppressed, beaten, and
downtrodden people to continue to exist for two hundred years, let alone
thrive. Yet, “the more they were afflicted, the more they increased and
spread out in the land.” Similarly, in last week’s Parasha, after Yaakov
Avinu’s Petira, Yosef no longer sat with his brothers to eat their seudos
together. Rashi explains that the brothers “concluded” that Yosef was now
showing his true feelings towards them--avoiding them at all costs because
of his anger and disdain for them. The Sifsei Chachamim to Rashi teaches
that Yosef’s feelings were really just the opposite. He did not want to eat
a meal together with them, because he felt that as a younger brother it
would be inappropriate for him to sit at the head of the table. On the
other hand, it would not be “Kavod HaMalchus,” showing the proper respect
for royalty if he simply sat among them, and let his older brothers sit in
the more dignified positions. He therefore determined that it would be best
to avoid the issue (the Sifsei Chachomim does not explain why he didn’t
explain this to them, but it may be related to halachic concerns relating to
mechila, or that he did explain it, and they were concerned about the other
reason as well, but we certainly cannot judge). So, from both last week’s
Parasha and this week’s Parasha, we know that “jumping to a conclusion”
albeit perfectly logical and justifiable, is absolutely incorrect. One’s
attitude towards another person should not be determined by a one-time look
over, a few cursory conversations, or even a few misstatements, insulting
remarks, or mistakes. Very often, conclusions, even if scientific, can be
wrong, and one must realize that Hashem runs the world, that there is more
than meets the eye, and that if one consciously reframes his initial
analysis, determination, or conclusion into a more favorable and positive
one--he will ultimately see that this will prove constructive not only in
his interpersonal relationships, but for his own personal optimism and
happiness, as well. Now, you may “conclude” that you know all of this--and
that it is not you, but the other guy, who jumps to those conclusions.
Nevertheless, we ask that you reconsider this very conclusion--and, one by
one, as they happen, catch yourself from jumping to those negative,
unwarranted, and simply incorrect conclusions--instead seeing the beauty of
Hashem’s Guiding Hand, and the beauty of His Wonderful Creations and His
Wonderful world!
C. The
Pasuk teaches that when Moshe Rabbeinu left the king’s palace, he noticed
the hard work of the Bnei Yisrael. As the Pasuk records--VaYa’ar
BeSivlosam--he saw their burdens. The Seforno writes that Moshe
Rabbeinu’s initial introduction to this tza’ar of K’lal Yisrael, inspired
him to help not because of his royal bearing, or because it was the “right
thing to do”--but rather, “Mitzad HaAchvah Hisorer La’azor”--he acted
because he felt a brotherhood and kinship to his people. The rest is
more than history--as Moshe Rabbeinu is thereafter found
constantly--through the last Pasuk of the Torah! We must realize that it is
important for us to do more than pity others, commiserate with them, or ‘do
something good’--we must feel the oneness with our brothers.
HaRav Simcha Zissel wrote that frequently when people hear that one is
recuperating from an illness, they are happy and no longer feel for his pain
and suffering. This is not proper. As long as your brother still feels
even slight pain, one feels for his suffering, just as the person himself
feels the pain until he is entirely healed. We must work on acquiring this
sensitivity, as it does not come naturally (Chochom U’Mussar,
Volume I, p. 11, as quoted in Love Your Neighbor, by Rabbi Zelig
Pliskin, Shlita).
D.
“And [Hashem] said: ‘Do not get close to there; remove your shoes from your
feet, because the place you are standing on is holy ground.’” (Shemos 3:5).
The
Ohr HaChaim HaKadosh (ibid.) asks a stark question. Moshe Rabbeinu is first
commanded not to get closer to the burning bush, and only after that to take
his shoes off, for he was on holy ground. Should he not have been commanded
first to take off his shoes-as he was already on holy ground-and then, not
to get closer to the bush? The Ohr HaChaim responds that with the order of
this Pasuk, Hashem reveals His true will-His main concern-is fulfillment of
the Mitzvos Lo Sa’aseh-for when violating a Lo Sa’aseh, by taking action, a
person actually wounds his soul. It is for this reason that when the Torah
urges us “to be careful” and “to do” in the same Pasuk, the Torah always
precedes “shemira” (guarding oneself from violating a negative prohibition)
and then follows it with the “asiyah” (doing the positive commandments of
Hashem).
Dovid
HaMelech (Tehillim 34:15) reinforces this priority by teaching that a person
who wants life, who loves days to see good, is the one who is “sur meirah”
(turns away from evil), and is “aseh tov” (does good). Of course,
there are 365 negative prohibitions and the 365 days of the solar calendar
correspond to them. Perhaps this is to teach us that we are to be on
constant guard-on a day in, day out basis-to avoid violating the negative
prohibitions.
Perhaps we can also suggest that there was an additional lesson to Moshe
Rabbeinu here-that, in fact, he had to be careful wherever he may be-for
everywhere he or we go is ‘admas kodesh’ (holy ground). We are on
‘holy ground’ when we consciously refrain from violating Torah prohibitions,
including:
Not
saying Hashem’s Name in vain (Shemos 20:7)
Eating
something which is questionably kosher (even though it may have some Hebrew
writing on it) (Vayikra 11)
Not
holding back wages (Vayikra 19:13 )
Not
insulting someone else (Vayikra 19:14 )
Not to
cause another to sin or give him bad advice (Vayikra 19:14 )
Delaying to save someone in danger (Vayikra 19:16 )
Not to
embarrass another (Vayikra 19:17 )
Not to
cheat with weights and measures (Vayikra 19:35 )
Doing
something which could result in Chillul Hashem (Vayikra 22:23 )
Not to
be closed-handed to the poor (Devarim 15:7)
Refraining from getting involving in returning a lost item (Devarim 22:3)
Allowing ourselves or our children to wear Shatnez (Devarim 22:11 )
Delaying fulfillment of a promise you have made (Devarim 23:22 )
And
all of the other mitzvos Lo Sa’aseh. We have a great opportunity, on a daily
basis, to stand on holy ground, as the Ohr HaChaim HaKadosh states-when we
avoid violating the Mitzvos Lo Sa’aseh we are performing HaKadosh Boruch
Hu’s “Ikar Daas and Ratzon”.
L’Ma’aseh!
Each day for (at least) the next 7 days, take a Mitzvos Lo Saa’seh you feel
may need some chizuk in your life and be especially mindful and careful with
it, or learn more about a Mitzvos Lo Saa’seh that you are relatively
unfamiliar with (see Sefer HaChinuch –in English published by Feldheim
Publishers; Sefer HaMitzvos of the Rambam; and Sefer HaMitzvos HaKatzur of
the Chofetz Chaim for further study).
Remember-you are always on holy ground!
E.
Yosef HaTzaddik gave the Bnei Yisrael the ‘password’ for the Go’el who would
come, which was Pakod Yifkod. Many ask if the ‘password’ was so
simple and known by all, how could we rely on the Go’el when he truly came?
HaRav Simcha Soloveitchik, Z’tl (a brother of HaRav Chaim, who lived in
America), explained that Moshe was a Kevad Peh--which meant
that it was difficult for him to say the letter Peh. Accordingly,
for Moshe Rabbeinu to say Pakod Yifkod--with two Pehs-- was truly a
miraculous feat!
Hakhel
Note: There is a well-known, astounding commentary of the Ramban in this
week’s Parasha, which we remind our readers to think about well. The Ramban
(Shemos 4:10) writes that the only thing preventing Moshe Rabbeinu from
being healed of his speech difficulties was his prayer to Hashem asking for
a Refuah Sheleima. Had he done so, the Ramban writes, he would have been
healed forthwith. In sharp contrast, the Torah records in the Parasha that
the Bnai Yisrael were zoche to the Geulah by virtue of “Va’Taal Shavossom
El HaElokim”--their Tefillos simply pierced the Heavens. Let us TAKE
THE LESSON. Over the next several weeks, we will be living through
Parashios of Geulah, beginning with the first seven Makkos in next week’s
Parasha--by which the Mitzriyim were sorely and severely punished and K’lal
Yisrael came out unscathed and glorified. Accordingly, may we suggest that
this period is an auspicious one for reciting the Tefillah Ahl HaGeulah,
available by clicking on the following links
in both Hebrew and
available in English. Remember, if
Moshe Rabbeinu would have had the opportunity to offer that 515th
prayer--he would have entered Eretz Yisrael, as well. It is no wonder,
then, that Dovid HaMelech teaches us “Kaveh El Hashem…Vekaveh El Hashem---Hope
to Hashem, strengthen yourself…and Hope to Hashem.” Don’t give up--keep on
coming and davening again and again. There is a light at tunnel’s end--you
have to have the drive, night vision and unrelenting goal to get there!
F.
The Ramban writes that the Galus of Mitzrayim was a forerunner of the Galus
of Edom. In thinking about the Galus of Mitzrayim, we realize that the Bnei
Yisrael fell into a complacent attitude in Egypt, with some even leaving
Goshen, as part of an inappropriate Galus mentality. We are to learn from
our mistakes--especially from the mirror and forerunner of our current
Galus--and we should consider how we can avoid the same kinds of traps. As
we have noted on more than one occasion in the past and as one small
example, we cite the names of the following food products available at the
7-11 food chain across the country--some of which may be ‘kosher’: Big Gulp,
Super Big Gulp, Double Gulp--and wonder whether these terms and the large
container of single-serving drink are truly fit for a Jewish home or Jewish
consumption. One can think of many other examples, and can share them with
us if he would like. Every year, at the Seder, we review the items that
took the Bnei Yisrael out of Galus and into Geulah--Lo Shinu Es Shemam,
Es Leshonam, Es Malbusham--we must bring these to life in our times, in
order to get out of the mess of our current Galus!
G.
What do the following acts from the Parasha all have in common? If one can
find the common denominator--he may perhaps have gleaned the Great Lesson of
the Parasha!
1.
The Torah especially describes how Bisya bas Paroh saves Moshe from the
Nile.
2.
The Torah especially describes how Miriam waited to see what would happen to
Moshe.
3.
The Torah especially describes how Moshe goes out to see the suffering of
his people, smites the Mitzri, and is ultimately zoche to the events
of the Seneh, and everything afterwards that resulted from it.
4.
The Torah especially describes how Yisro tells his daughters--why did you
leave the man alone? Call him and we will give him a meal.
5.
The Torah especially describes how Aharon will be happy to see Moshe (VeRo’acha
Vesomach BeLibo).
What
would you say threads these events of the Parasha--as the seeds of Geulah--
together?
We
suggest that each one of the above is a singular act by one individual. It
is not the act of the many, nor is it the act of one person many, many times
over. Yet, each one of these singular acts by a single individual had great
and everlasting ramifications. Moshe was forever called by the name
Moshe--the name given him by Bisya--rather than his original Lashon HaKodesh
names of Avigdor, Tov, Tuvia etc. This was the result of the selflessness
and kindness of her act (Shemos Rabbah 1:26). Miriam waited to see what
would happen to Moshe for a few moments--and B’nei Yisrael forever learned
what an act of caring meant--for in this zechus millions waited for
her for a full week! Moshe saw--and felt--the suffering, and became the
Moshia’an Shel Yisrael. Yisro called Moshe in--and not only became his
father-in-law for eternity--but was zoche to have his descendants sit
in the Lishkas HaGozis on the Sanhedrin. Aharon was happy to see
Moshe--despite the fact that Moshe would now be the leader--and was zoche
to have the Choshen placed on his heart--as well as the hearts of all
of the future Kohanim Gedolim who followed. The process of Geulah, then, is
inextricably the direct and causal result of the individual acts of
individuals. What a lesson for each and every one of us--each and every
act--of each and every one of us--really does tangibly and palpably
count! Let us not permit that one act of kindness, that one act of caring,
that one conscious aforethought to slip away--to go unexercised, unused or
unaccomplished. Let us realize that we are part of the Geulah process--person
by person--and act by act!
================================
21 Teves
QUOTABLE QUOTE:
“Habituated
to being hyper-stimulated by new snippets of information, we lose the
ability to follow long, involved arguments. Book reading becomes a chore
rather than a delight.” [Excerpted
from The Evolving Digital Challenge by Rabbi Nechemiah Gottlieb,
Shlita].
Hakhel Note: If this is true of simple book
reading for a young child--imagine what happens over time to a Torah student
trying to better understand a Rashi in Chumash or a Tosfos in Bava Kamma.
This is very serious.
--------------------------------------
YEHUDA!
Yehuda’s success in Chumash Bereishis, which brought the situation between
Yosef and his brothers to a close was Yehuda advising Yosef: “Ki Avdecha
Arav Es HaNa’ar-- that Yehuda had taken the responsibility for the safe
return of Binyomin.” The name Yehuda is the forerunner of the term Yehudim
or Jews, symbolizing that a Jew must take responsibility for our people--and
especially HaNa’ar--the young. The other day, we mentioned the great
opportunity being provided to us by Lev L’Achim to also be part of Arav
Es HaNa’ar--by sponsoring the placement of a government school student
in Israel into a Torah school. The effect: changing the life of the
child and in many instances his or her family forever, and of course the
lives of all future generations. The sponsorships is only $45.00 per month
($1.50 per day). It is called the Neshama Rishum program.
Don’t miss the opportunity! Please call 718-258-7760, or donate online at
www.duvys.com/simple/levlachim
--------------------------------------------
MECHAPEIS SIBA L’HEITIV:
HaRav
Mattisyahu Salomon, Shlita, teaches that Hashem looks at us daily and is “Mechapeis
Siba L’Heitiv--searching for reasons to do good to K’lal Yisrael.” He is
looking for sincere Mitzvos, real Tefillos, acts of Chesed, the study of
Torah even in pressing circumstances. Hashem is looking for reasons to do
good to our people--let us try to intentionally try to give Him at least one
a day!
--------------------------------------------
VAYIZAKU!
In this week’s Parasha we learned that Bnei Yisrael cried out from their
hard work--and Hashem listened to their plight. Yet, the Pasuk does not
specifically there record that they cried out to Hashem. How was just
crying out from work enough for Hashem to pay heed? A Rav answered because
whenever a member of K’lal Yisrael cries out--Hashem is in his words--”Oh,
Hashem please help me!” This is still an awesome prayer!
---------------------------------------------------------------------
KE’ILU LO YODA:
Chazal
teach that the ‘new’ Paroh that we encounter at the outset of this week’s
Parasha really did know who Yosef was--but just acted as if he did
not know him. The Ba’alei Mussar point out that the same is true of us when
we sin--we act as if we don’t know the consequences of sin--but we
really do. Is it right to act like Paroh?!
---------------------------------------------------------------------
THE RIGHT WAY TO PLAN AHEAD:
Chazal teach that because of Kamtzah and Bar Kamtzah the Bais HaMikdash was
destroyed--and we are all familiar with the sad and troubling story. We
should also remember that the word Kamtzah refers to a small insect--a
locust, and there is a great lesson in this as well. When all is said and
done, the ‘little things’ in a person’s day constitute a significant and
perhaps overwhelming part of a person’s life. Being unconcerned with the
small items is a sign of lack of concern with life itself. It was the
Kamtzah and the Bar Kamtzah--the small thing and the even smaller thing (or
perhaps the disregarded small thing, and that which resulted from the
disregard that caused the Churban). None of us want to get anywhere near a
Tisha B’Av of Churban again this year. The next three especially marked
days of our calendar are Tu B’Shvat, Purim and Pesach--symbols of
rebirth, recreation and rededication. Let us plan ahead--let us work on the
‘small’ items--the extra annoyance that we cause to others, the word that
you know you would like to take back after you say it, waiting the extra
second before making a bracha to contemplate what you are doing--or to ask
someone to answer ‘amen’ to the bracha you are about to recite, making a
heartfelt short request in Elokai Netzor, checking the Hashgacha on the
product or store to make sure that it has not changed, getting to Shul five
minutes earlier so that you are among the first ten, and can recite a few
Chapters of Tehillim before davening, doing an unnoticed Chesed, smiling at
or complimenting someone who appears to need it…with this, we can once and
for all rid ourselves of the Kamtzah and Bar Kamtzah in our lives--and ready
ourselves for the big gift from Hashem--eternal joy for ourselves, and for
all of K’lal Yisrael!
---------------------------------------------------------------------
SPIRITUAL INVIGORATION!
When a spacecraft takes off, it travels a great distance on the initial
burst of energy at blastoff. Then, it must continue to travel on new and
potent sources of additional energy. As soon as the Yomim Tovim of Tishrei
concluded, we immediately continued to be energized by Chumash Bereishis. As
we begin Chumash Shemos this week, we must recognize that it is a time to
re-inspire and re-energize ourselves.
Perhaps we can start with the “sur mei’ra”--not falling into the
pitfalls of previous weeks--not going through another seven-day cycle of
work, chores, learning, sleeping, Shabbos…work, chores, learning, sleeping,
Shabbos…work, chores, learning, sleeping, Shabbos…. Instead, we can focus on
how the next days will be different, will show a change, some kind of
improvement. They will not simply be yet another seven days of winter, or
the week that is “two months before Purim”, or “three months to Pesach(!)”.
Here
are a few of suggestions for invigoration.
·
Live
in complete harmony with our spouse or boss--not even raising our voice once
·
Give
additional Tzedakah every single day
·
Come
to every Tefillah on time
·
Feel
that Hashem is listening to us in every Shemone Esrei--as we ourselves
attest “Ki Ata Shomaya…”
·
Pause
to think about Yerushalayim and the Bais HaMikdash, either when mentioning
them at one of the many points in davening, or at some time during the day
·
Daven
for someone else or do a Chesed Shel Emes every day
·
Think
about a mitzvah or middah that we would like to improve on and take some
step--albeit small--in that direction
---------------------------------------------------------------------
PARNASSAH--JEWISH STYLE:
Parashas Shemos teaches us that Bnei Yisrael got into an unfortunate rut
which lasted for 210 years. Let us do our part to steer clear of that rut
in the coming week! The Chofetz Chaim writes movingly as follows:
HaTorah HaKedosha Tzivesa Ossanu She’nizaher BeLimud HaTorah
Tomid--Ulefachos Bikvius Ittim LaTorah--the Holy Torah commanded us to
take care to learn Torah always--and at least take care of our the set times
for Torah study. The Yetzer Hora, continues the Chofetz Chaim, persuades
and gently attacks a person--how can he not spend more time in
business--going here and traveling there, and if he is not going to make the
needed money now--then when? To quash the deceitful Yetzer, Dovid HaMelech
exclaims in Tehillim (37:3) Betach BaHashem Va’Aseh Tov--put
your Bitachon in Hashem and do the right thing--for He will surely provide
fulfill that which is to come to you. Furthermore, the Chofetz Chaim
clearly adduces--is it possible that Hashem would deduct from that
which was designated for him to earn for the year on Rosh Hashanah--because
one kept his learning seder--rather than improperly engage in business at
that time? Even if one would really lose a deal, a client, a meeting
opportunity--our true Bitachon tells us that if it is not today, it is
tomorrow, and if not with this person it will be with another. Most
certainly, no true gain could come out of violating Hashem’s instruction to
us to carefully keep our dedicated learning times. Look at the dollar in
front of you-and the Sefer in front of you--they are both from Hashem--and
He is telling you how to work with them! Hakhel Note: we had
asked HaRav Mattisyahu Salomon, Shlita what to do if someone has a seder
kavua on his commute to and from work--and an acquaintance he hasn’t
seen in a while gets on the train or bus--isn’t it derech eretz to
spend the time ‘catching-up’ with him? HaRav Mattisyahu responded that one
should exchange a few warm and caring remarks --and then advise the friend
that he has a seder kavua, and make up how they will be in contact in
the near future. It is with this dedication and earnestness that we
must approach our dedication to Torah study-and this is the greatest
derech eretz!. Hakhel Note: If for some reason one missed a seder
kavua that day, the Chofetz Chaim urges him to make it up before
retiring for the evening--and not waiting until the next day. What better
way to live--than to follow Hashem’s rules!
================================
20 Teves
QUESTION OF THE DAY:
In last week’s Parasha, we find the short and
powerful Pasuk of Lishuasecha Kivisi Hashem--Hashem I long for Your
salvation (Bereishis 49:18). For those of us who recite the Thirteen Ani
Maamin principles daily--we conclude its recitation with this three word
Pasuk and its Targum--but the Pasuk is then also recited rearranged
twice--so that each word of the Pasuk becomes its first word (Kivisi
Hashem...Hashem Lishuasecha...)--and the twice rearranged Pasuk is then
even accompanied by a rearranged Targum! Why is this done? How do we have
the right to ‘rearrange’ the Pasuk in this way?
-----------------------------------------------
FROM A RAV:
“You may try and fail--but don’t fail to
try!”
----------------------------------------------
BNEI YISRAEL!
It is fascinating to note that the abbreviation that is commonly used for
Bnei Yisrael is Bais Nun Yud--which spells Bonai--My [Hashem’s!]
children. Hakhel Note: Coincidence?
----------------------------------------------
TO BASK IN HIS LIGHT:
“People will not all be equal in the time of reward. They will attain
different levels, depending on their work to attain perfection in this world
of effort and striving. This will determine how much the soul can radiate
and thus purify and enlighten the body, so that both of them can gain
excellence and elevation. This in turn will delimit how worthy they are of
bringing themselves close to Hashem basking in His light and enjoying His
true good.”
[Excerpted from Derech
Hashem by HaRav Moshe Chaim Luzzatto, Z’tl,
as translated in the outstanding English translation by Rabbi Aryeh Kaplan,
Z’tl (Feldheim)]
----------------------------------------------
YIRAS SHOMAYIM!: HaRav
Mattisyahu Salomon, Shlita teaches that what made Shifra and Puah so
successful was their Yiras Shomayim from the outset. Accordingly, HaRav
Salomon urges--we should study Mussar to attain Yiras Shomayim--and we will
be able to succeed as well. . It is well known that HaRav Yisroel Salanter,
Z’tl carried the classic Mussar Sefer Mesilas Yeshorim with him in
his Tallis bag--oh if we can only follow suit in some way.... Additional
Note One: The Rabbeinu Yonah teaches that the Ikar of Yiras Shomayim is
avoiding Sefeikos --doubtful activity--in daily life. Not eating
what could be the wrong thing, not saying what could be
the wrong thing, not wearing what could be the wrong thing
because you are not sure whether you should or not ...is a great Kiyum of
Yiras Shomayim! Additional Note Two: Chazal teach that Shifra and Puah
were rewarded with Batei Kehuna U’Batei Malchus--the Kehuna coming from
Aharon and the Malchus coming from Dovid HaMelech. The Meforshim point out
that Chazal do not teach that Yiras Shomayim came forth from them--because
Yiras Shomayim is not limited to them as the Bais Aharon and
Bais Dovid is. There is no one Bayis--house--in which Yiras Shomayim is
or will be housed. Instead, if we personally follow the glorious teaching
of Shfira and Puah--we too will have a powerful and important chelek in
Yiras Shomayim in the world--and for all eternity! [For additional thoughts
on Yiras Shomayim, please see concluding note].
----------------------------------------------
BOMBS CLOSER BY:
The following very meaningful episode is part of the Shomrei Haloshon
Program, as excerpted from the book Tales of The Tongue by Esther
Ehrenreich and Chaya Kahan (Artscroll/Mesorah): “Gunshots and explosions
filed the air. Inside the shelter, people sat crowded together. No one
dared look outside. A fierce battle was waging and the Jews of the land
were the first to suffer. HaRav Eliyau Lopian, Z’tl sat among them,
immersed in Torah thought. Suddenly, a man broke his train of thought:
‘Rebbe!’, he said anxiously, ‘they’re speaking Loshon Hora here!’.
“Really? We must leave here right away!’ HaRav Eliyahu had less concern
for the bombs falling right and left. For him, the sin of hearing
Loshon Hara was far greater than the possibility of being hit by falling
explosives. Hashem guided his steps in the right direction, for shortly
afterwards a bomb fell on the shelter....”
Hakhel Note: Of course,
we do not know or understand the ways of Hashem--as we have been focusing in
the Ani Maamin’s on the fact that He is First and He is Last--and our role
and purpose is to be here successfully for a segment in between--so that we
can be together in Olam Haba. What we are to do now is His Will.
Loshon Hara, the Chofetz Chaim especially reiterated and reinforced to
our generation is reviled by Hashem to such an extent that it can
involve up to 31 Torah violations. Let us follow the lead of HaRav Lopian--and
in these dangerous times stay as far away as possible from this
extremely deleterious and highly pernicious behavior--and from those who
seek to endanger others with it. As the wisest of all men taught: “Holech
Es Chachomim Yechkam--walk with the Chachomim to become wise--for “Roa
Kesilim Yeiroa ....those who stay around those who promulgate evil...
(we won’t say more--but will only add that it doesn’t make it better if the
promulgator is a close family member, someone who you speak you at work who
‘isn’t frum anyway’ or an old classmate or friend who only calls you up from
time to time--it’s still Loshon Hora). We additionally remind you of the
Chofetz Chaim Heritage Foundation’s free service--The Shemiras Haloshon
Shaila Hotline -by which expert Poskim in Shemiras Haloshon answer all of
your Shailos about Shemiras Halashon--in Shidduchim, Business, family
matters--who doesn’t have a Shaila about what should be said or how you
should say it? The Hotline’s number is
718-951-3696, and its regular
hours are 9pm to 10:30 pm, and in emergencies at other times, subject to a
Rav’s availability.
----------------------------------------------
PERSPECTIVES:
Once again, we are now in the first week of Shovavim--special days of return
to Hashem occurring over the first six weeks of Sefer Shemos--weeks which
take us out of the Exile of Mitzraim (to which our contemporary galus is
compared)... and lead us to redemption and Kabalas HaTorah VeHaMitzvos.
Today especially, the 20th of Teves, is Asiri LaKodesh--the culmination of
another ten-day period since Yom Kippur, in which we dedicate ourselves to a
higher level of practice, at least in some way(s). Remember how you were
careful about something in particular on Yom Kippur--try to re-enact that
special concern, that particular care, today. Indeed, it is now more than
three months since Yom Kippur, and as our women readers well realize, less
than three months to Pesach(!). We are at a pivotal point in the year--what
path will this year be directed in? One should contemplate where tangible
improvement is necessary, and where that improvement can be effectuated,
even if only to a small degree. To get to your destination, you have to get
on the road. Here are some examples: Honesty--Avoiding the
appearance, taint, and if you will, stench, associated with marginal honesty
or dishonesty, and behavior or conduct that your Rav (or someone else you
look up to) would not be proud of; Giving up the extra few dollars to make
sure that you are on the right side of the law. Words--watching them
in a new and special way, whether in the way brachos are expressed, or the
elimination of sharp, rough, gruff or unbecoming words from your vocabulary
(no matter how many letters they are)--so much purity or impurity can come
out of that small aperture we call the mouth. It is no wonder, then, that
the Hebrew word for mouth is ‘Peh’-- having exactly the same letters and
root as ‘Poh’-here---as if to indicate that it all starts and ends here--at
the mouth. In fact, in this week’s Parasha, Moshe Rabbeinu pleads with
Hashem--who am I to speak to Paroh, and Hashem immediately reminds him--”Mi
Sam Peh LaAdam(Shemos 4:11)--Who makes the mouth of man work--is it not
Hashem--you must use it for what you are supposed to, recognizing that it is
Hashem Himself who is making it work!. Yiras Shomayim--was the joke
really that necessary, especially in Shul (even in the hallway), or while in
the midst of performing a mitzvah. Other examples of Yiras Shomayim could
include: (a) sitting straight in awareness of your Maker’s presence (as per
HaRav Mattisyahu Salomon, Shlita); (b)coming on time to daven (as HaRav
Simcha Bunim Cohen, Shlita pointed out in a Hakhel Shiur--what lengths would
you go to not to be late to a meeting with HaRav Chaim Kanievsky, Shlita--and
HaRav Kanievsky also serves Hashem!); and (c) choosing silence for a few
moments in honor of your realization that you are in the Creator’s presence
(as per HaRav Avigdor Miller, z’tl). You can even talk about what you are
doing--your personal acts of Yiras Shomayim--although your words may not be
socially acceptable in Western society, for, after all, “Divrei HaRav
VeDivrei HaTalmid, Divrei Mi Shomi’in--if one must choose between the words
of the Teacher, and the words of the Student, whose words should he choose?
...Just in case you are really enveloped in the society--it is the words of
the teacher! There are, of course, those other Middos or Mitzvos you know
you have to get to( the thoughts, the Kabbalos of just a few months
ago)--this is the time, and this is the place...you need only utilize the
G-d given opportunities that lie very much ready and waiting in front of
you!
================================
19 Teves
FROM
THINK HASHEM DAILY:
“Be somebody
who makes everybody
feel like a somebody”
Hakhel Note: To subscribe to Think Hashem Daily email:
ThinkHashem@gmail.com.
----------------------------------------------------------
HASHEM
ELOKEINU:
A Rav
pointed out to us that in Birkas HaMazon--other than in the conclusion of
each of the four brachos themselves--wherever Hashem’s Name is mentioned, it
is mentioned as Hashem Elokeinu--Hashem our G-d. This
demonstrates to us the great level of Hashgacha Pratis that each and every
one of us experiences--even down to the particular food that one had just
eaten at his meal. Hakhel Note: Oh--how we should rejoice over the Hashgacha
Pratis each time we recite Hashem Elokeinu in bentsching!
-----------------------------------------------------
WOULD BE BETTER:
HaRav Ephraim Wachsman, Shlita, is world-renowned for his Shiurim on Emunah
and Bitachon. He teaches: If it ‘could be better’--it would be better!
----------------------------------------------------------
SHALOM
RAV:
In
Nusach Ashkenaz at Mincha and Ma’ariv, and in Nusach Sefard at Ma’ariv, we
begin the last bracha of Shemone Esrei with the words “Shalom Rav”. What
does Shalom Rav mean? The Kuntres Avodas HaTefillah writes
that when we recite these two short and simple words, we are asking for
Shalom HaKollel Harbeh Shelomos--peace that includes many forms
of peace…peace from war, peace from jealousy, peace in health of mind and
body, peace at home, peace with one’s possessions, and peace from all
happenings, instances and occurrences. These two brief words are packed
with meaning. With the proper Kavannah…they can bring us a long and
powerful way!
-----------------------------------------------------
FROM
GALUS TO GEULAH!
In
this week’s Parasha, we learn of the horrific plight of Bnei Yisrael at the
hands of the Mitzriyim. Yet, by the time we reach the middle of the
second aliyah--Moshe Rabbeinu is born! We then proceed for the balance
of Parashas Shemos, and will continue in Va’eirah, Bo and Beshalach--with
the seeds of and the actual Geulah! This should give us a tremendous feeling
of chizuk for the future. Although this Galus has been so difficult
and so very long--the Geulah once it comes will vastly overshadow it and
continue for a much longer period--actually forever and ever!
-----------------------------------------------------
THE
NA’AR:
Rabbi
Moshe Tuvia, Lieff, Shlita, provided two insights into the phrase in this
week’s Parasha “VeHinei Na’ar Boche”--and the child was crying,
ostensibly referring to Moshe Rabbeinu after having been discovered by
Paroh’s daughter. First--what was he crying about--after all, wasn’t he
about to be saved?! To this question, HaRav Meir Shapiro, Z’tl, answers
that he was crying for the other babies that were not being saved. In his
moment of success and salvation--Moshe was thinking about others. What a
great lesson for us--even if we are well, even if we have a Parnassa, even
if matters are otherwise on track--we must still put our heart and soul into
our prayers--not only for ourselves for every ounce of continued life comes
from Hashem --but to help others as well! For the second lesson, Rabbi
Lieff brought the Midrash and Ba’al HaTurim, which points out that the
Na’ar referred to here was actually not the baby Moshe who was
too young to be called a ‘Na’ar’, but it was his older brother
Aharon--who was crying over the fact that Moshe would be raised in a foreign
and alien environment. Both messages lead to the same result--we must be
sure that our Kavannah-filled Tefillos are not only for ourselves, but for
others as well. It is obvious that thinking about the Mitzvah of
VeAhavta LeReiacha Kamocha before davening (as the Arizal directs) not
only brings Achdus into our Tefillos--but also allows us to bring the plight
of others into our minds and hearts as well. If one has prayed--and
realizes that he had prayed for himself and not for others--then let him at
the time of this realization daven for others (in specific ways) as well!
-----------------------------------------------------
THE
MATEH:
Rabbi Yosef Eisen, Shlita relates how HaRav Pam, Z’tl, would constantly
relate a great lesson he learned from another Rav regarding Chinuch. The
Pasuk (Shemos 4:3) states that when Moshe Rabbeinu threw down the mateh, his
staff from his hand, it immediately became a snake. Yet, when he picked it
up--holding on even only to its tail, it became a staff in his hand. With
this incident, Moshe Rabbeinu, as a teacher of the multitudes, was being
taught how to treat all--even the weakest and poorest of his students and
disciples. If you cast them down, they will end up as snakes--by and
through your doing. On the other hand, if you grab hold of them--even to
any part of them, they can be rebuilt into the mateh--and we all know the
mateh’s subsequent history. It is, then, very much up to the teacher, the
Rebbi, the Partner-In-Torah, the Ben Torah, to demonstrate an affection and
caring to those who can learn from him. Casting another aside may be
justified under the circumstances, and is certainly the easier approach, but
it is that grabbing hold of and drawing near, the real concern and the
‘no-let-go and no-give-up’, caring feeling that will ultimately prove
successful. In the mateh’s case, taking hold and holding on literally
brought miracles--and in the successful mechanech and Ben Torah’s case, no
less is to be expected. Success will be found in the overriding love, the
reaching out in affection, of parent to child, teacher to student, and frum
to not-yet-observant. All you have to do is bring close and keep near, and
the rest will be history--that we hope keeps repeating itself!
-----------------------------------------------------
FROM
STRENGTH TO STRENGTH:
HaRav Mattisyahu Salomon, Shlita (Mattisyahu Chaim Ben Ettel may he have a
Refuah Sheleimah) teaches that one should be careful to always learn
something immediately after Shacharis, as required by Shulchan Aruch Orach
Chaim 155. Indeed, even if it is only one Mishna, one should make this
‘Kevius Ittim LeTorah’ inviolate--even if one will lose a big deal in the
process (the Shulchan Aruch itself actually uses this language --”af im
savur leharviach harbeh”). HaRav Salomon explains why this K’vius Ittim is
so, so important. We recite in the Birchos HaTorah every morning that Hashem
Himself is the Melamed Torah LeAmo Yisrael--Hashem Himself is our teacher as
we learn. Since, as Chazal provide, the Pasuk of Yailchu MaiChayil El
Chayil adjures and instructs us to go straight from Tefillah to Torah, it is
as if Hashem Himself is waiting for us to teach us right after davening-- we
have an incredibly special appointment to learn--with Him!. Most certainly,
if we had a scheduled appointment with HaRav Chaim Kanievsky, Shlita in his
apartment we would be sure not to miss it for any reason. Every morning, we
have an appointment with our Melamed Torah --our Teacher--Hashem
Himself--and we definitely should not miss it either. The Pasuk of Yailchu
MaiChayil even teaches us what will happen if you take the time and make the
effort to attend the privileged meeting--for it concludes with the words “Yaira’eh
El Elokim BeTzion”, which, HaRav Salomon explains, means that you will
actually be zoche to the Siyata DiShemaya--to the Heavenly Help-- that comes
when one is in the presence of the Shechina--for you just are and have been!
Remember--it is the consistency and diligence--the commitment to the daily
meeting--even if it is not for a long period--that is important. Hakhel
Note: The Bi’ur Halacha(there, Siman 155, d’h Ais Lilmod) adds that one
should have the same Chayil El Chayil at night, such as after Mincha and
Before Ma’ariv (or after Ma’ariv)...for one also must study Torah--with the
Greatest of Teachers--at night as well. Remember--this is no appointment
that anyone would want to miss!!
-----------------------------------------------------
POINTS AND POINTERS ON THE SHOVAVIM PERIOD WE ARE IN:
A.
The Sefer Chovos HaLevavos (Sha’ar HaTeshuva, Chapter 7) writes:
“There is an old saying: No sin is small, if one persists in it. No sin is
great, if one seeks forgiveness for it!”
B.
The Sefer Peleh Yo’etz under the topic Ta’anis writes that any
time one reduces a Hana’ah of Olam Hazeh in order to attain Kaparas
Avonos--it is called a Ta’anis. Indeed, he adds that, in his opinion,
for those who are weaker or are involved in Meleches Shomayim, it is
better to eat just bread than to voluntarily fast--for if one eats bread
he fulfills a Mitzva Asei D’Oraysa of bentsching, as well as several Mitzvos
DeRabbanan [including the opportunity to recite Asher Kideshanu
BeMitzvosav upon washing one’s hands!].
C. The Satmar Rebbe, Z’tl, taught that one cannot truly fathom the
accomplishment of Teshuvas HaRabbim. He writes that what can take an
individual a very long time to accomplish can be accomplished by the
Rabbim--B’Rega--in a minute. Based on this great Yesod--may we
suggest that if at all possible you arrange a Shiur during the Shovavim
period so that the Rabbim can benefit--and the unfathomable can be
accomplished!
================================
18 Teves
WHAT IS REALLY BEST! “Since
the period of earning and that of reward are different, it is appropriate
that man’s environment and experiences be different in the two. While he is
striving toward perfection, he must be in a setting containing elements
necessary for such effort. The period of earning must therefore be one
[where a maximum challenge exists and] where the spiritual and physical are
in constant strife. In this environment, there must be nothing to prevent
the material from prevailing and doing what it can, and conversely, there
must be nothing to prevent the spiritual from doing likewise. Nothing should
exist that would give either one an inappropriate advantage. Although it
might seem best to make the spiritual stronger than the physical, in the
light of man’s true purpose and what Hashem desires of him, namely, that he
earn perfection through his own effort--it would not be good at all!”
[Excerpted from Derech
Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as
translated in the outstanding English translation by Rabbi Aryeh Kaplan,
Z’tl (Feldheim)]
-------------------------------------------------------
AS WE
LEAVE SEFER BEREISHIS, AND THE LESSONS OF THE AVOS, WE PROVIDE THE FOLLOWING
GREAT LESSON FROM PARASHAS VAYECHI:
Yaakov told Yosef that he was giving him one additional portion that he took
from the Emori “BeCharbi U’Vekashti”. The Gemara (Baba Basra 123A)
asks, “Could Yaakov Avinu have really taken this portion with his sword and
bow?” After all, Dovid HaMelech teaches us all in Tehillim (44:7) “For I do
not trust in my bow, nor does my sword save me”? The Gemara therefore
concludes that the word “BeCharbi--my sword” refers to his prayer and
“U’Vekashti--my bow” refers to his supplication. The Meshech
Chochmah (Bereishis 48:22) reconciles the plain meaning of the words “my
sword and my bow” with the Gemara’s explanation of “my prayer and my
supplication” as follows: In fact, Yaakov Avinu did go to war with a sword
and bow, in much the same way as Avrohom Avinu went to war with Eliezer his
servant against the four superpowers of his time. They each made all of the
efforts they could make as human beings, and placed all else--and most
importantly the outcome--in Hashem’s hands with their Tefillos.
The Chazon Ish further crystallizes the point. He writes (Kovetz Igros
Chazon Ish 3:62) that we must always remember that we are powerless to
accomplish anything. Our actions, really our efforts, arouse Heavenly mercy
to fulfill our intentions. The Chazon Ish continues that, in fact, the one
who davens and intensely supplicates to be saved, accomplishes more than the
one who puts in the effort. Hakhel Note: With this thought in mind, we can
perhaps further understand the Pasuk relating to Yaakov’s bracha: “Sikeil
Es Yadav--he made his hands smart (see Targum Yonasan Ben Uziel there).
We cannot really win wars with our weaponry, our hands and our skill. It
must be with our minds, properly directed to our Father in Heaven. We were
always known for our Sechel--we suggest that the Pasuk reveals to us
what the Sechel we are to be known for really means!
Hakhel
Note:
Some
describe BeCharbi as our regular, daily Tefillos, and Vekashti
as our personal requests for something specific, and explain that we must
first daven BeCharbi--at having success at our ‘close range’
Tefillos--and only then can we proceed with the more ‘long range’ specific
Tefillos. We must first properly exercise our cherev--and this will
empower our keshes!
-------------------------------------------------------
THE
ONSET OF PARASHAS SHEMOS:
With the onset of Parashas Shemos, we have begun the special Teshuva-endowed
period of Shovavim. Indeed, the Luach Dovor B’Ito finds a special
allusion to this period in the first Pasuk of the Parasha--the last letters
of “Mitzraima Ais Yaakov Ish U’baiso”... spell Teshuva! The Luach
adds that the Arizal (in Sha’ar Ruach Hakodesh) requires that one
give Tzedaka every day of Shovavim as the Pasuk expressly states (Doniel
4:24) “Vechata’ach Bitzedaka F’ruk...--redeem your sins
through acts of tzedaka and your iniquities through kindness to the poor.”
A special dedication to daily tzedaka during this period would most
certainly indicate the seriousness in which you view the requirements--and
the opportunities-- of this incomparable period!
Hakhel Note: The Shelah Hakadosh points out that we see the value of each
and every day in one’s Avodas Hashem from the words of Paroh who demands “Kallu
Ma’seichem Devar Yom Beyomo--complete your work--the daily amount each
day.” Everyone can give excuses--but it is an uphill battle to get them
accepted--and, after all, it is your life that is in question--and your life
that is important. The daily tzedaka, the daily Pasuk (Pesukim) of Yiras
Shomayim, the daily attempt or drive for Teshuva--especially in these
auspicious days--will certainly move us very well towards our life’s goal
and our life’s purpose. Who is it all up to--you only have to look in--to
make the wonderful discovery!
-------------------------------------------------------
SOME ADDITIONAL NOTES ON THE
SHOVAVIM PERIOD WE ARE IN, BASED ON THE LUACH DAVAR BEITO:
A. If we do not fast, there can be replacements--which include Tzedakah
(based upon the Pasuk (Doniel 4:24) “VeChataich BeTzedakah Feruk”--and
your sins shall be redeemed through Tzedakah), and also by being more
circumspect with one’s words during this period. Indeed, some say that a
Ta’anis Dibbur is worth 1,000 times more than a Ta’anis from food.
Similarly, Rebbi Moshe Leib Sasover, Z’tl, specifically writes that if a
person stops himself from getting angry, it is worth more than 1,000 fasts.
As many of us know, Rabbeinu Yonah brings in the Yesod HaTeshuva in
the name of the Ra’avad that one who eats and stops as a matter of course
without fulfilling his full desire is performing an act which is greater
than fasting--for fasting is a one-time display of dedication--and this is a
constant breaking of desire.
B. The term Shovavim is based on the Pasuk (Yirmiyah 3:22) “Shuvu Bonim
Shovavim Erpah Meshuvoseichem”--return, wayward sons, and I will heal
your waywardness. It is thus an auspicious time for Teshuvah--just as when
a sick person goes to a spa which has the medicinal qualities needed to heal
him. The Toldos Aharon adds that our sincere Tefillos to correct our
Middos, to sanctify our senses and to be saved from depression, anger and
pride are more acceptable to Hashem during these times.
C. Some do not eat food which was once live (fish, poultry or meat) on
various days during this period, and some not at all on weekdays--except at
a Seudas Mitzvah.
D. There are 42 days of Shovavim which is representative of the word Bam
in the words VeDibarta Bam. Accordingly, it is a time to increase
one’s Torah study. Accordingly, the Klausenberger Rebbe, Z’tl, taught in
the name of Rebbi Elimelech of Lezinsk, Z’tl, that if it is difficult for
one to fast he should instead learn two dafim of Gemarah with Tosfos
or five dafim of Gemarah with the Rosh, and this would be greater
than fasting.
E. Many increase their recitation of Tehillim (especially on Erev Shabbos).
Hakhel Note: Irgun Shiurai Torah has arranged worldwide Shovavim Shiurim.
To learn how you can participate or start a Shoavaim Shiur in your
neighborhood, please call: 718-851-8651, or email
tapecenter@yeshivanet.com.
================================
15 Teves
BRACHA ALERT!
Both the OU and the Central Rabbinical Congress have advised that the bracha
on Drizzilicious (which they each supervise) is Shehakol.
--------------------------------------------------
LINK FOR VILNA CEMETERY PETITION:
If you have not participated, by the following link, we provide your ability
to join The Save the Old Vilna Cemetery Petition:
https://www.change.org/p/hon-dalia-grybauskaite-please-move-new-vilnius-convention-center-project-away-from-the-old-jewish-cemetery
[also at this link -
http://tinyurl.com/gqkgwpx ]
--------------------------------------------------
THE DEFINITION!:
Rabbi Mordechai Becher, Shlita related the definition of “forgiveness of
others” he had heard from Rabbi Y.Y. Rubenstein, Shlita: “It is the
understanding that the past cannot be changed, and that one must move on.”
Hakhel Note: Something to think about, the next time you are wronged.
--------------------------------------------------
AN IMPORTANT TEACHING ON BIRKAS HAMAZON:
The Sefer Hachinuch (Mitzvah 430) remarkably writes that: “Kol
Hazahir B’Birkas HaMazon Mezonosav Metzuyin Lo B’Kavod Kol Yamav--one
who is careful with bentsching will have Parnassah with honor all of his
day.” We asked Rabbi Pinchos Bodner, Shlita, author of Halachos f
Brochos, if he could guide us on the term ‘zahir’. Rabbi Bodner shared
the following essential thought with us: “This teaching of the Sefer
Hachinuch is quoted by many Poskim.”
To understand that you must see the beginning of that mitzvah how the Sefer
Hachinuch’s explains the mechanics of a brocha. To oversimplify, Hashem
gives us a brocha solely for our good - as a tool for us to draw “shefah”
abundance from Him. The Zohar (VaYakhel 218) teaches that if one makes a
bracha with chedva and einah tavah, Hashem will give him with
chedva and einah tavah. If when we bentsch we totally believe
with every fiber of our being that the sustenance we have received is from
Hashem and we praise and thank Him with the same joy and sincerity and
really believe what we are saying with the same degree of sincerity that we
would thank someone who just gave us with no strings attached, a twenty
floor building on Fifth Avenue and our expression of thanks is b’ayin tova--
then midda for midda Hakodosh Boruch Hu continuously will give us our
sustenance with happiness and b’ayin tova!
--------------------------------------------------
WE CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
We continue with our Erev Shabbos Halachos of Shabbos Series: In this
week’s Parasha, we learn of the power of Dibbur in the brachos of
Yaakov Avinu to his children and grandchildren. We can understand then that
the Ma’aseh Beraishis is described in terms of speech as well--VaYomer--and
as the Mishna in Avos teaches--BaAsara Ma’amaros Nivra HaOlam. In
fact, there is a Siman in Shulchan Aruch (Orach Chayim 307) entitled “Dinei
Shabbos HaTeluyim BeDibbur”--as there are very important guidelines as to
VeDabber Davar--what we should speak about on Shabbos and how we should
speak about it. We provide below just a few reminders relating to these
pervasive Halachos, as excerpted from the Dirshu edition footnotes to this
Siman in Shulchan Aruch:
1. First--An Essential Reminder! We should be especially careful to talk
Torah on Shabbos--for the Ben Ish Chai writes in the name of Mekubalim that
learning Torah is 1,000 times as great on Shabbos as it is on a
weekday!
2. Just as it is assur to ask an akum to do an actual melacha on
your behalf--it is assur to ask them to do even an Uvda D’Chol.
Furthermore, just as inappropriate gesturing is treated like speech and
considered Lashon Hara--so too is gesturing to an akum to do a melacha or
Uvda D’Chol on Shabbos also prohibited.
3. One should not tell his friend how much he paid for an item (i.e., he has
already purchased it)--if his friend is in the market for the same item--for
his friend is in need of this financial information during the week and it
therefore constitutes Dibbur Chol.
4. Although one may not generally borrow an item from another Jew on
Shabbos because the lender may come to write down the loan he has made,
HaRav Shlomo Zalmen Auerbach, Z’tl rules that it would be permissible to
borrow from an akum--for even if the akum will write down the loan, he is
doing so for himself--and not for the Jew, and thus his writing is
permitted.
5. The Shelah HaKadosh writes that one should not say Good Morning to a
person on Shabbos--but rather Shabbos Tava--Good Shabbos--and by
doing so he will fulfill the Mitzvah of Zachor Es Yom HaShabbos LeKadesho!
In fact, the Bi’ur Halacha brings in the name of Rebbi Akiva Eiger, Z’tl
that one may actually fulfill his ikar chiyuv of Kiddush on Leil
Shabbos by expressing the meaningful words of Shabsa Tava!
--------------------------------------------------
POINTS AND POINTERS ON THE LAST PARASHA OF CHUMASH BEREISHIS, PARASHAS
VAYECHI:
A. The Parasha begins with the words Vayechi Yaakov BiEretz
Mitzrayim--Yaakov lived in Egypt. This teaches us that no matter
where we are, and no matter what our situation, Hashem has given us the
breath of life and we too must act with a Chiyus--with motivation,
inspiration and enthusiasm!
B. We received an important insight from a reader relating to Yaakov’s
bowing at the head of the bed in Yosef’s presence, which we paraphrase as
follows: The very act of bowing was a sign of special respect to
Yosef--although Yosef was only Yaakov’s son, and although the entire episode
between Yosef and his brothers over so many years had caused Yaakov so much
distress. An important lesson to be learned is that each and every member
of one’s family must be shown proper respect and honor, notwithstanding
their age, position in life, attitude, and even trouble that they may have
indeed caused you. Familiarity and your day-to-day existence with them is
insufficient cause to deny someone the respect due to him as a person and as
someone who Hashem has especially chosen and specifically designated to be
closely related to you. Chazal (Avos 4:1) teach “Aizehu Mechubad
HaMechabeid Es HaBriyos--who is honored--one who honors Hashem’s
creatures”--as the Pasuk states “Ki Mechabdai Achabeid...for
those who honor Me I will honor, and those who scorn Me shall be degraded”
(Shmuel I, 2:30). If one is duty bound to honor all creatures, he must
certainly show proper respect to the people Hashem wants him to interrelate
with, learn from and teach to on a day-to-day-to-day basis.
C. Chazal teach that Yaakov Avinu’s bowing down at the head of his bed
teaches that the Shechina is on top of the head of a sick person--as Yaakov
was bowing down to the Shechina. HaRav Shlomo Wolbe, Z’tl, explains that a
sick or vulnerable person feels his weakness and truly realizes that he is
dependent upon Hashem’s support and sustenance. Because the weak person
feels wholly reliant on Hashem, Hashem in turn comes closer and closer to
him as well. This is truly a lesson for all--the more dependent one is on
Hashem, the more one supplicates with true feeling and asks and pleads from
Hashem, the more Hashem will be close to him. Dovid HaMelech succinctly
expresses this tenet in Tehillim with the words “Karov Hashem Lechol
Korav Lechol Asher Yikrauhu Ve’Emes--Hashem is close to all who are call
upon Him--to all who call upon Him sincerely” (Tehillim 145: 18, Artscroll
Translation). In fact, this Pasuk and its theme is so important to our
daily existence that we are reminded of it every time we recite
Ashrei--three times daily!
D. When Yaakov saw some of the progeny that would come out of Menashe and
Ephraim, he exclaimed “Mi Eileh--who are these people?!” After Yosef
clarified that they were his legitimate children, Yaakov gave Menashe and
Ephraim their respective Brachos. At first glance, this may be difficult to
understand--if people of the likes of Yeravam and Yei’hu are to descend from
Ephraim and Menashe--what difference would it make that their ancestors were
initially of good stock? Why should Yaakov give the bracha?! We may
suggest that this teaches us the sheer potency and potential of a bracha.
Although the future seemed to indicate that there was much negativity that
would arise--Yaakov still felt that the bracha could still help to
ameliorate the acts of the Reshaim--and that the progeny would
ultimately be worthwhile. We must understand that the Koach of our
Brachos to another is beyond our comprehension (especially as we have noted
in the past, if they come from Hakaras HaTov for what someone has done for
you). Ultimately good will win out and the brachos that we give can help
speed the process. Additional Note: It is reported that the Brisker
Rav, Z’tl, was upset that many people were davening for the Russians to win
in World War I; instead, he insisted that people daven for the Yeshuas
Hashem. Who knows, he lamented, whether the Communists stayed in power
in Russia after the war because of all of the Tefillos on behalf of the
Russians at the time?!
E. Yaakov Avinu gives Yosef the reason behind his switching hands in
blessing Menashe and Ephraim: ‘...but his younger brother shall be greater
than him’. HaRav Avigdor Miller, Z’tl provides the following incisive
insight here: “This is another instance of the surprises that Hashem caused
in history. Kayin and Hevel left no posterity, for only the seed of the
younger Shais survived. Yefes was older, but Shem was chosen. Yishmael was
older, but Yitzchak was chosen. Esav was the first-born, but Yaakov gained
the birthright and the blessings. Reuven was the first-born, but the
Bechorah was given to Yosef. Menashe was the first-born, but Ephraim was
given the superiority. Rochel was the best-loved; but Leah’s son Levi
gained for his posterity the privilege of nearness to Hashem--Moshe, Aharon
and the Kohanim came from the Levi; and it was also Leah’s son Yehudah who
was the progenitor of Dovid and his seed. Dovid, the youngest son of Yishai,
was chosen by Hashem after all the older brothers were rejected. Indeed,
the entire nation of the Jews today are the Yehudim and are accordingly
labeled descendants of Leah. These are not mere coincidences, but are
Hashem’s plan of demonstrating by unexpected turns that men’s history is not
a result of material cause--but solely and exclusively the Hand of Hashem!”
F. HaRav Chaim Kanievsky, Shlita, was asked how the bracha given
to boys on Leil Shabbos, at a bris, and at other occasions is Yesimcha
Elokim KeEphraim V’ChiMenashe--after all isn’t that only a part of a
Pasuk in this week’s Parasha and we have no right to break up Pesukim like
this. HaRav Kanievsky sagaciously responded: “It cannot be an aveira, as
the Torah itself teaches ‘Becha Yevareich Yisrael Leimor
Yesimcha Elokim KeEphraim V’ChiMenashe’--this is the way we are to
bless our children.”
Additional Note: Many ask why the Bracha of “Yesimcha Elokim
K’Ephraim V’ChiMenashe” is so fundamental that it overshadows all other
Brachos. One classic explanation is based upon the relative response of
Yosef and Menashe to Yaakov Avinu’s switching of his hands, so that Ephraim
was blessed with the right hand and Menashe with the left. Yosef’s response
was shock and dismay--while the responses of Menashe (who was really the
affected party) was silence and acceptance! Menashe’s brotherly love was
coupled with a refined relinquishment of any notion of jealously.
Their joint and unified bracha was one of love, of recognizing each other’s
roles, and of not being jealous of the other. Yosef’s descendants were
given the mission of teaching our people that although we are different, we
are one and we can love and respect each other. Indeed, Yaakov told Yosef
that any future children that he had would become part of Ephraim and
Menashe’s families, of their ultimate message, and would not need or have
any independent nachalah. The Pasuk (Yecheskel 48:32) teaches that
in the future there will be a gate for each one of the Shevatim to exit
Yerushalayim, and “Shevet Yosef” will only have one gate--we may suggest
that this is because at that time we will have all learned the lesson that
Yaakov Avinu set out to teach us--Yesimcha Elokim KeEphraim
VeChiMenashe!
G. Rashi (Bereishis 49:3) teaches us that Reuven, as the bechor,
was destined for greatness--for him and his descendents to inherit the
Kehuna and the Malchus of K’lal Yisrael. What prevented it all? The Torah
describes it in two words--’Pachaz Kamayim’--the too-quick,
unthinking, angry response that he displayed. Oh, how we must take the
lesson, when we realize we are about to exhibit just the same kind of
response in our home, in a store, or in a work place. If it is Pachaz
Kamayim--we know it is wrong, and we know its r’l devastating
results…
H. Many think that Yaakov Avinu was upset with Shimon and Levi and
that, accordingly, he gave them no clearly expressed bracha. We, however,
note that Yaakov’s first words to them are Shimon and Levi Achim--Shimon
and Levi you are brothers. The feeling of and acting as, a brother is in
and of itself an outstanding blessing. Hakhel Note: The following was once
provided to us by a reader: A Rav related to HaRav Yaakov Kamenetsky, Z’tl,
how his family gets together for a Yahrzeit, after each has learned a Perek
or so of Mishnayos, and they make a Siyum together. HaRav Kamenetsky
responded “I don’t know if that is called a Siyum, but it is certainly an
outstanding zechus when the family gets together!”
I. In his bracha to Naftali, Yaakov Avinu describes this Shevet as
“HaNossein Imrei Shaffer--who delivers beautiful sayings” (Bereishis
49:22). The Targum explains what these beautiful sayings are--Modan
U’Mevarechin--they thank and bless Hashem for the beautiful fruits
within their territory. How wonderful! Each and every one of us is capable
of Imrei Shaffer--beautiful sayings--through the meaningful and
heartfelt brachos that we make!
J. Relating to the concept of brachos in the Parasha, we add the following
two points:
1. Prior to giving a bracha, try to feel a greater closeness to the
person. Yaakov Avinu, for instance, first brought Menashe and Ephraim close
to him, and kissed them and hugged them (Bereishis 48:10). This may
constitute an important component of the sincerity, depth and potency of the
bracha.
2. Having made this point, there is really no requirement that brachos be
made directly to human beings. It is well known, for example, that the
Alter of Slobodka once passed by the home of a Talmid Chacham and blessed
the home and everyone in it. We can analogize a bit: When an ambulance
speeds by, or even when you hear the ambulance siren, you can daven/give a
bracha that the person, whoever he or she may be, has a Refuah Shelaima.
Or, in another vein, when seeing the bakery line out the door on Erev
Shabbos, you can silently bless everyone on the line to have an enjoyable
Shabbos. While at first all of this may appear a bit naïve, childish, or
“overly frum”, it really only indicates that you are a thinking person with
(or trying to develop) Ahavas HaBriyos and Ahavas Yisrael--love for Hashem’s
creations and love for fellow Jews. In fact, the Baalei Mussar denounce the
term “frumkeit” as relating to observance and practice out of rote, rather
than with feeling and freshness.
Concluding Note: The Navi(Yirmiyahu 9:22, 23 ) exclaims: ”Thus says
Hashem: Let not the wise man boast of his wisdom, nor the strong man boast
of his strength, nor the rich man boast of his riches; but, let him that
boasts exalt in this, that he understands and knows Me, for I am Hashem who
practices kindness, justice and righteousness on the earth, for in these
things I delight, says Hashem.
In short, in whatever situation we find ourselves, Hashem tells us--what do
we think that He would do in the same situation? The man who “understands
and knows Me” is the man in whom Hashem delights. Who does more Chesed than
Hashem and who gives more Brachos than Hashem? These are, of course, only
two examples, but they are important steps along the way to being Hashem’s
delight!
--------------------------------------------------
AS WE LEAVE SEFER BEREISHIS, AND THE LESSONS OF THE AVOS....:
And the days of Yisrael drew near to die; and he called his son Yosef, and
said to him: If now I have found favor in your eyes, please…deal with me
kindly and truly….” (Beraishis 47:29) Based upon this Pasuk, Rabbi Zelig
Pliskin, Shlita, in Love Your Neighbor (p. 125) brings the following
story:
When Rabbi Moshe of Kobrin was seven years old, there was a severe famine in
Lithuania. Poor people wandered from village to village in search of food.
Many of them flocked to the home of Rav Moshe’s mother, who readily cooked
and baked for them. Once a very large number of the poor came to her home
and she had to cook for them in shifts. When some individuals grew
impatient and insulted her, she began to cry, since she felt that she was
doing her utmost for them. Her young son, the future Rabbi of Kobrin, said
to her, “Why should their insults trouble you? Don’t their insults help you
perform the mitzvah with sincerity? If they had praised you, your merit
would be less, since you might be doing the kindness to gain their praise,
rather than to fulfill the Almighty’s command.” (Ohr Yeshorim, p. 50
footnote).
Based upon this extremely important concept, the principle of true and pure
kindness, Rabbi Pliskin writes that one should not view many of his
otherwise necessary daily tasks as a mere drudgery. In the context of a
housewife, for instance, Rabbi Pliskin quoting HaRav Chaim Pinchos
Scheinberg, Z’tl, writes, “If a housewife had the opportunity to perform the
same tasks [i.e., tasks performed on behalf of small children] for, let’s
say, the Chofetz Chaim, she would certainly be happy to do them. It is no
less a chesed for one’s own children.”
Each and every one of us, rather than having to perform a Chesed Shel Emes
only at, r’l, a levaya, should attempt to perform pure acts of
kindness with those incapable of paying you back, or not knowledgeable
enough to pay you back, or in some cases, aware or courteous enough to even
saying thank you. Providing behind the scenes, unappreciated chesed is the
hallmark of the people of Israel. Do the billions of people in the world
today, for instance, know or appreciate that they are in existence only
because of Torah and our study? Indeed, with this thought in mind when
learning, your study too becomes a Chesed Shel Emes!
================================
14 Teves
THE SOUL’S SECOND FUNCTION:
“We are normally aware of the soul’s existence only because it provides us
with life and the ability to think. It is necessary to realize, however,
that the soul also has another function, and that is to purify even the
physical matter of the body. The soul has the power to elevate the body step
by step, until even the body can derive pleasure from perfection along with
the soul.”
[Excerpted from Derech Hashem by HaRav Moshe Chaim
Luzzatto, Z’tl, as translated in the outstanding
English translation by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------------
QUESTION OF THE DAY:
In
this week’s Parasha (Bereishis 49:14), the bracha to Yissocher begins with
the words: “Yissocher Chamor Gorem” (Artscroll Translation: Yissocher
is a strong-boned donkey). The Targum Onkelos translates these words as: “Yissocher
Atir B’nichsin”--Yissocher will be wealthy. We know that Zevulun
supported Yissocher and is even given the Birchas Yaakov first for this very
reason (see Rashi ibid. Pasuk 13). If Yissocher is given the bracha of
wealth--why does he need Zevulun’s sponsorship at all?
-------------------------------------------
TENS
OF THOUSANDS:
The
Sefer Positive Word Power points out that one speaks tens of
thousands of words on an average day--and that accordingly the
difference between bad habits in speech (speaking negatively) and good
habits (speaking positively and encouragingly) truly has a tremendous impact
on the nature and quality of a person’s day. Let us take this to heart, to
mind--and to mouth!
-------------------------------------------
GUR
ARYEH!
Rebbe Tzadok HaKohein, Z’tl, beautifully explains that both Shevet Dan [the
tenth tribe corresponding to the tenth month of Teves] and Shevet Yehudah
are referred to as “Gur Aryeh” in the Torah (see Bereishis 49:9 and Devarim
33:22). Furthermore, the leaders in charge of building the Mishkan were
Betzalel from Shevet Yehuda and Ahaliyav from Shevet Dan; Rebbe Tzadok
brings from the Medrash Tanchuma that this was the case in the Bais
Hamikdash as well. This teaches us forever that Shevet Dan, which traveled
at the end (tenth) of the Shevatim in the Midbar, is connected to Shevet
Yehudah, which traveled first in the Midbar and which represented Malchus,
because it is essential that we connect the top to the bottom, the end to
the beginning. In fact, Rebbe Tzadok explains that this is what is meant by
Chazal (end of Ta’anis) who teach that in the future Hashem will make an
‘igul’, a circle for the Tzaddikim--for in a circle the end and the
beginning are connected as one. It is for this reason that Yaakov Avinu
recited the words “Lishuasecha Kivisi Hashem” over Dan--for the Moshiach can
come when such a low point has been reached [look around] that it is ready
to join to the high point--and man’s existence comes full circle!
-------------------------------------------
A
COMMON THEME:
Yosef’s life takes a good part of the last four Parashiyos of Sefer
Bereishis. What was that special quality, the unique aspect, of Yosef which
made him so deserving of our attention--as the successor to Yaakov Avinu,
and the Avos, and as the fitting person with whom to conclude Sefer
Bereishis--which is also sometimes known as Sefer HaYoshor (our Guidebook
for Proper Conduct)?
There are obviously many different aspects of Yosef’s tzidkus--his
righteousness. We recently mentioned his enormous concern for the
humiliation, disgrace and embarrassment of another human being. HaRav
Mattisyahu Salomon, Shlita, however, focuses on a common theme which extends
through various events described in the Torah about his life.
First, we find that Yosef was taken down to Mitzraim in a “bed of
roses”--not in the typical slave-trade manner, but amongst sweet smelling
spices. Why? Because Yosef, even in his forlorn state, could still
appreciate a pleasant aroma or a calming scene. Later, we find that Yosef,
while muddled in a deep-and-dark dungeon kind of setting (the Torah states
that he was in a bor--a pit--not exactly like the prisons of today) asks the
ministers placed there with him: “Why do you not look good?” Is Yosef’s
line of questioning a logical one? The answer seems to be a
resounding--Yes, to Yosef, it was quite logical--because of Yosef’s true
equanimity, his presence of mind, and his clarity of thought. He was simply
telling those ministers--do not sulk over your state; do not overindulge in
self-pity, for it will get you nowhere. Maybe I can help you in some way…
Then, when Yosef is taken out of the pit/prison to be admitted to Paroh’s
presence after not one, two, or even three or four--but twelve--years, Yosef
does not start running head first towards the palace. Instead, despite the
fact that “VaYeritzuhu--they rushed him” from the pit to bring him to Paroh,
nevertheless “VaYegalach VaYechalef Simlosav” (Bereishis 41:14)—Yosef--by
himself and for himself--shaved and changed his clothes, for, as Rashi
(ibid.) teaches, it would simply not have been “Kavod HaMalchus”--the
proper respect due to a king, if he had presented himself before Paroh in
his prison garb and appearance. Yosef’s clarity of mind and spirit once
again triumphed over his erstwhile instinctive reactions.
What follows next is--rather than Yosef ingratiating himself to Paroh, or
accepting any form of aggrandizement--he tells Paroh “Biladai--it is not me”
whom you should attribute anything to, I am truly only a Hebrew slave--it is
all up to Hashem. I have no special secrets, powers or even sagacious
advice--anything and everything I do or say will not come from me. Once
again, his menuchas hanefesh overcame any of the easily-attainable ambitions
before him.
Finally, in the end, Yosef explains to his brothers that he is not angry
with them; as it is obvious that Hashem directed them in their mission to
send Yosef to Mitzraim--and, in Yosef’s words “Al Tirau…--fear not, I will
sustain you and your young ones. He spoke to them and comforted their
hearts” (Bereishis 50:20, 21).
The Menuchas HaNefesh, the calmness and clear thinking Yosef exhibited even
in difficult situations, is, HaRav Salomon states, the hallmark of true
bitachon--faith. A wonderful by-product of this bitachon is that Yosef is
able to keep his hopes and spirits up in all situations--ranging from the
dark dungeon to the viceroy’s palace.
With the opening of Sefer Shemos next week, we quickly find ourselves as
“The Jew in Galus.” It is apparent that the Torah, by providing us with the
model of Yosef, is teaching us how to best survive the ordeals of suffering
and exile. The Ramban (on Parashas Vayechi) writes that our current Galus,
Galus Romi, is a mirror of Galus Mitzraim, and explains why (see there). We
should, then, take some time out from the lessons of Yosef’s life to help us
better manage our current Galus Romi, as well. Perhaps one can try to take
a seemingly “negative” event that has occurred, and try to look at it in a
calm and reasoned light--recognizing the positive--the sweet aroma or the
silver lining--that may be found in Hashem’s guiding hand. If this is
difficult to do on your own, one can attempt to do so with a relative or
friend.
May the lessons from Yosef in bitachon building help to bring us out of the
Galus--and into the Geula that we will B’Ezras Hashem be witnessing--as the
parashios of the coming weeks unfold upon us!
================================
13 Teves
QUOTABLE
QUOTE:
“We
cannot partake of the offerings of the Internet with gusto and expect
ourselves to stop right at the threshold of cheit.”
[Excerpted from The Evolving Digital
Challenge by Rabbi Nechemiah Gottlieb, Shlita].
--------------------------------------
MAKING ONESELF WORTHY:
“In order that this goal be best achieved,
the Highest Wisdom decreed that man should consist of two opposites. These
are his pure spiritual soul and his unenlightened physical body. Each one is
drawn toward its nature, so that the body inclines toward the material,
while the soul leans toward the spiritual. The two are then in a constant
state of battle. If the soul prevails, it not only elevates itself, but
elevates the body as well, and the individual thereby attains his destined
perfection. If he allows the physical to prevail, on the other hand, then
besides lowering his body, he also debases his soul. Such an individual
makes himself unworthy of perfection, and thus divorces himself from Hashem.
He still has the ability, however, to subjugate the physical to his soul and
intellect, and thereby achieve perfection.”
[Excerpted from Derech Hashem by HaRav Moshe Chaim
Luzzatto, Z’tl, as translated in the outstanding English translation
by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------
FASTING AFTER THE FAST:
The
Ra’avad, as brought by Rabbeinu Yonah teaches that breaking one’s desire by
not continuing to eat when eating out of desire is considered as “a
Ta’anis, a Korban and a Mizbeach Kapara--as a fast, a sacrifice and an altar
of forgiveness.” We must remember that these words are not expansive
oratory, but the words of a Rishon brought in the Yesod HaTeshuva! One can
practice this truly remarkable opportunity on any day. Nobody would really
disengage from his physical desire unless he had a spiritual purpose (look
at most of the world around you which is devoid of that purpose)--so by
willfully and intentionally breaking your desire--you are on top of all
else, undertaking a noble act of Kovod Shomayim--demonstrating that your
dedication and striving towards the ruchniyus of life, and what Hashem seeks
of you in this world.
Hakhel
Note: In last week’s Parasha, the Ba’al Haturim (a Rishon--the Tur) writes
that there are two times in which the word Redah is used in Tanach: “Once in
reference to Yaakov Avinu going into Galus Mitzrayim (Redah Eilai Ahl
Ta’amod--Bereishis 45:9), and the second time referring to gehenom
in relation to Nevuchadnezzar. The Tur accordingly teaches that Galus is
shakul (the equivalent of) gehenom. With this stark
realization--we should not let Asara B’Teves simply fall behind us--but
instead, try our utmost on an individual level to get out of it as one would
imagine he would to get out of gehenom. The suggestion above may be a
great place to start in some way on a daily basis!
--------------------------------------
I AM A MA’AMIN:
At a Hakhel Yarchei Kallah, HaRav Yisroel Belsky, Z’tl, noted that one of
the Avodos of our day is “overcoming the barriers” to Emunah. Our barriers
include the secular views of the events around us, as espoused by the public
and in the media, even trickling into the reporting of politics and news
events by persons or publications within the Jewish community. We simply do
not view the news and what it means as the rest of the world does. There is
a Guiding Hand. What purpose is there in expressing anger at this
politician, or in questioning the strategy of an army, when the wisest of
all men has already told us thousands of years ago that “Lev Melochim
Vesorim Biyad Hashem”--the conduct of kings and princes is the conduct
of a puppet! If we hear the news, and it affects us, we should translate it
into Yiras Shamayim and Tefillah.
Interestingly, HaRav Belsky recalled that HaRav Moshe Feinstein, Z’tl, had
once come to Yeshiva Torah Vodaas to speak to the bnei haYeshiva. He
advised them to have special Kavannah when reciting the Brachos of Refaeinu
and Bareich Aleinu, for it is “easier” to have Kavannah when making requests
of Hashem in spiritual matters, than it is when making requests in physical
or more mundane matters. One simply believes that he need only take a pill,
undergo a particular therapy which will help heal him, or make him feel
better. Similarly, one can very readily conclude that his wise business
decisions, or the right contacts he has made, are the source of his
financial success or livelihood. True Emunah is also overcoming these
barriers--those that one may himself put in the way to his proper belief and
expected relationship with Hashem. Hakhel Note: Perhaps when reciting
these Brachos, one can have special Kavannah that “I am a Ma’amin, I am a
Ma’amin!” Of course, it wouldn’t hurt to have this in mind when your Emunah
is challenged throughout the day by what you hear--or what you think!
Hakhel Note: In this week’s Parasha, Yaakov Avinu gives Yosef the reason
behind his switching hands in blessing Menashe and Ephraim: “...but his
younger brother shall be greater than him”. HaRav Avigdor Miller, Z’tl
provides the following incisive insight here: “This is another instance of
the surprises that Hashem caused in history. Kayin and Hevel left no
posterity, for only the seed of the younger Shais survived. Yefes was
older, but Shem was chosen. Yishmael was older, but Yitzchak was chosen.
Esav was the first-born, but Yaakov gained the birthright and the
blessings. Reuven was the first-born, but the Bechorah was given to Yosef.
Menashe was the first-born, but Efraim was given the superiority. Rochel
was the best-loved; but Levi gained for his posterity the privilege of
nearness to Hashem--Moshe, Aharon and the Kohanim came from the Levi; and it
was Leah’s son Yehudah who was the progenitor of Dovid and his seed.
Indeed, the entire nation of the Jews today are the Yehudim and are
accordingly labeled descendants of Leah. Dovid, the youngest son of Yishai,
was chosen by Hashem after all the older brothers were rejected. These are
not mere coincidences, but are Hashem’s plan of demonstrating by unexpected
turns that men’s history is not a result of material causes but the hand of
Hashem!”
--------------------------------------
THE HALACHOS OF NEFILAS APAYIM:
Set forth below are several points and pointers relating to the recitation
of Nefilas Apayim (Tachanun) daily, which are primarily derived from
the Dirshu Edition of the Mishna Berurah:
1. The Mishna Berurah writes that one’s face should not merely be covered
by his hand or arm, but by the clothing upon it. This is because one part
of the body cannot serve as a covering to the other [just as one’s hand
cannot serve as a yarmulke on his head] (Shulchan Aruch, Orach Chaim 131,
Mishna Berurah seif katan 3).
2. When one performs Nefilas Apayim on his right hand, he should
think of the following Pasuk “Semolo Tachas LeRoshi Vi’Mino Techabekeini”
(Mishna Berurah ibid., seif katan 5).
3. The Rabbeinu Bachya (Bamidbar 16:22) writes that the reason we cover our
faces is because it is an especial display of Anavah and Busha--humility
and shame.
4. There is no prohibition of Lo Sisgodedu in one shul if people
cover their faces at different times based upon their custom [such as
Ashkenaz/ Sefard on Mondays and Thursdays].
5. If a Shaliach Tzibbur mistakenly immediately began Chatzi Kaddish
after Chazaras HaShatz the Chazon Ish rules that the opportunity to
recite Tachanun has been lost, and the Tzibbur should go directly to Ashrei
or Aleinu, as the case may be.
6. If one is davening in the Ezras Nashim [for an explainable reason], he
can perform Nefilas Apayim, provided that the Aron HaKodesh can be
seen through the windows.
7. In the Sefer Eretz Yisrael, HaRav Y.M. Tuketchinsky, Z’tl, writes
that although many otherwise require the presence of a Sefer Torah in order
to perform Nefilas Apayim, the Minhag Yerushalayim is to perform
Nefilas Apayim even if there is no Sefer Torah--because all of
Yerushalayim is considered Lifnei Hashem(!). HaRav Shlomo Zalmen
Auerbach, Z’tl, writes that this is the Minhag in all of Yerushalayim
(i.e., even not within the walled city). HaRav Moshe Feinstein, Z’tl (Igros
Moshe, Yoreh De’ah 3:129) adds that even those who will not perform
Nefilas Apayim without a Sefer Torah in Chutz La’Aretz must do so in
Yerushalayim, for that is the Minhag HaMakom.
8. Although Nefilas Apayim is not recited at night Al Pi Kabbalah,
one may recite the Kepitel of Tehillim of Nefilas Apayim (Perek Vav)
at night (Mishna Berurah ibid., seif katan 16).
9. Although many are familiar with a concept of a newly-married Chasson not
coming to Shul so as not to prevent the recitation of Tachanun by the
Tzibbur, the Chazon Ish held that the Chasson should come to Shul. The
Sefer Ishei Yisrael likewise writes that the Chasson’s attendance at
Shul during the Sheva Brachos week is the accepted custom, and this does not
prevent the recitation of Tachanun. --
10. We asked Rabbi Dovid Weinberger, Shlita, (author of the Artscroll
Women’s Siddur) why it is the custom of women not to recite Tachanun. He
replied based upon the Sefer Machazeh Eliyahu (Rav Eliyahu Falk,
Shlita) that Tachanun represents an aspect of Tefillah which women are not
obligated to perform--Nefilah, or falling. The true obligation of a
woman in Tefillah is Amidah--proper recitation of the Shemone Esrei. He
advised us that it would not be Assur for a woman to recite Tachanun--but
that it is most important that she properly fulfill her Ikar Chiyuv
of Tefillah--the Amidah!
================================
12 Teves
QUOTABLE
QUOTE:
“When
confronted with the Nisayon of technology, we must factor in mesirus nefesh
as part of how Hashem wants us to respond.”
[Excerpted from The Evolving Digital
Challenge by Rabbi Nechemiah Gottlieb, Shlita].
--------------------------------------
HOW TO
EARN PERFECTION:
The primary, essential creature is man. All other created things, whether
above or below man,
only
exist for his sake, to complete his environment through their various
different qualities, appropriate for each of them. The elements of
perfection through which man can
perfect
himself are his intellectual powers and all good human traits. Material
matters and evil human traits, on the other hand, are the elements of
deficiency among which man is placed to earn perfection. [Excerpted from
Derech Hashem by HaRav Moshe Chaim Luzzatto, Z’tl, as translated in the
outstanding English translation by Rabbi Aryeh Kaplan, Z’tl (Feldheim)]
--------------------------------------
REMINDER:
As
noted in our Bulletin on Asara B’Teves, Chazal (Brachos 6B) teach that one
should give the amount of money that he would have otherwise spent on food
on a Ta’anis to Tzedakah. For those who have not yet done so--please
consider this a gentle reminder! In order to make it easy for you--www.yadeliezer.org.
--------------------------------------------------------
NOW OR LATER?
In the Orchos Chaim
L’Rosh (75), the Rosh teaches: “Ahl Tomar Ahl Shum Mitzvah E’eseh
Osah L’Machar Shemah Lo Tipaneh La’asos--do not say about any
Mitzvah I will do it tomorrow--lest you be unable to perform the Mitzvah the
next day.” The key to remember is that every single Mitzvah is
eternity-and one should not put off any Mitzvah no matter how ‘big’ or
‘small’ it is perceived to be--for one does not put off the possibility to
attain everlasting greatness!
----------------------------------------------------------
QUESTION:
Does
one answer Amen if he hears someone, at the beginning of Birkos Kriyas Shema
in the morning, recite the words “Baruch Atta Hashem…Oseh Shalom
U'Vorei Es HaKol”--is this not the end of the first part of the bracha
(as it is typically set off by itself in large letters in siddurim)--or
don’t we say that after all it is just one long bracha that ends at
Yotzer HaMe'oros?
ANSWER FROM A POSEK:
The
bracha certainly ends after Yotzer HaMe'oros, and therefore one
should not answer amen after “Oseh Shalom U'Vorei Es HaKol”. I wish
to comment on a common misunderstanding about the brachos before and after
Kriyas Shema. Women and girls who do not have enough time to say Birkos
Kriyas Shema often say Shema and then Shemone Esrei. Before starting Shemone
Esrei, they stand up at Tehillos Le'Keil Elyon (as it states in the
siddur) and recite their tefillah from that point until Go'al Yisrael,
and then begin Shemone Esrei. This is a b'racha levatala. A woman who
wishes to say the words of Go'al Yisrael before Shemone Esrei, may
only do so if she says the entire bracha after Shema that begins with the
word Emes V’Yatziv. This is an extremely common misconception and
would be a huge mitzvah and zikui harabbim to spread the word!
--------------------------------------------------------
OUR NEFESH:
The Chofetz Chaim provides an essential insight relating to last week’s
Parasha. The Bnei Yisrael as “Kol
HaNefesh...Ha’ba’ah
Mitzraima Shivim--all of
the souls who were descendents of Yaakov were 70 souls” (Bereishis 46:27).
The word nefesh, however, is actually in the singular--meaning soul. The
more expected word grammatically would be nefashos--meaning souls. This,
the Chofetz Chaim writes (Sha’ar HaTevunah, Chapter 6), is to teach us that
all of the Nefoshos Yisrael--all of the souls of Bnai Yisrael are considered
as one soul in the Heavens above. Just as a single body is made up of
different limbs and organs--each with its different function and purpose
(the head and the heart, the hand and the foot)--so too is K’lal Yisrael
composed of different parts which together make one functioning whole.
Moreover, just as when there is an ache or pain somewhere it effects other
parts of the body, so too it is with the body of K’lal Yisrael. And just as
when there is joy the whole body is affected--so too is it with our whole
Nefesh--the united family of Yisrael. It is only an illusion in this world
that we are not one--because every soul is encased in a different
corporeality and has different businesses and tasks--but this a gross
misapprehension. The famous Midrash which brings home this point is to
the ship sailing smoothly at sea. One of the passengers decides to drill a
hole underneath where he was standing on the bow of the ship. The other
passengers watched in astonishment and then began to yell and scream at him.
“What’s bothering you” he shouts, “I am drilling the hole only underneath
me--not underneath you?!”....
With this truth in mind, continues the Chofetz Chaim, we should
understand that when one harbors a grudge, shows hatred, wants to take
revenge against another for something that was hurtfully done--it can be
compared to one who had tripped over his own feet and, in anger, the brain
ordered his hands to gun down his legs. Is it the leg’s fault--did the
leg really want to hurt the body--or was it Hashgacha Pratis that the person
had to fall? Could the person possibly gain anything by maiming himself
even further? So too when we harbor ill-will and take action in wrath or
out of emotion only--we are literally acting against ourselves--it is our
hands shooting our legs! We may not see it--but that is the reality in
Shomayim--and that is the true and the ultimate and eternal reality.
We went down to Mitzrayim--the
first Galus of our people-- as what appeared to the naked eye to be 70
souls--but which the Torah teaches constituted a ‘nefesh’--a unified soul.
To come out of this last and final Galus, we have to reverse the track--in
our private lives and in our personal experiences we must always remember
that although some of us may be clumsy and trip--we are truly one soul...and
live by, breathe-in and breathe-out, and bask-- in our oneness!
----------------------------------------------------------
GEVUROS HASHEM:
The extreme cold, strong winds and snow in the North, and the warmth of
summer in the South, should especially alert us to Gevuros Hashem ranging
from the scathing hot to the frostbiting cold. Not only do these extremes
both occur--but do so simultaneously in different not-so-far-away points of
the globe. Moreover, the cold and heat affect each person differently--not
so much based upon his corporeal homeostatic mechanism as on his personal
Hashgacha Pratis. This is certainly a time of year for us to especially
appreciate and emphasize the second bracha of Shemona Esrei--Gevuros Hashem.
Especially as we exclaim 'Mi Chamocha Ba'al Gevuros U'Mi Domeh Loch'
we should picture and perhaps even feel one of the Gevuros of Hashem that we
recently experienced!
----------------------------------------------------------
LISHUASECHA KIVISI HASHEM!
In this week’s Parasha, we find perhaps the shortest Pasuk in the Torah--Lishuasecha
Kivisi Hashem…for Your salvation do I long Hashem (Bereishis 49:18). As
we have noted in the past, HaRav Shimshon Pincus, Z’tl, brings that the
Brisker Rav could often be found reciting this Pasuk, and HaRav Pincus
suggests that this was possibly so because it is a Mitzvah Min HaTorah to
daven to Hashem when one finds himself in a time of tza’ar. It may
have been that the Brisker Rav felt a tza’ar, and accordingly used
the words of this Pasuk as his basis for davening be’eis tzara to
Hashem. There is another usage of the Pasuk Lishuasecha Kivisi Hashem,
as brought by the Mishna Berurah (Orach Chaim 230: seif katan 7).
There, the Mishna Berurah writes that when one sneezes, his friend should
give him the bracha of “ossusa” (the equivalent of “You should be
healthy”), which is perhaps replaced by some today with the phrase “gezuntheit”
or “labriut”. After one receives the bracha of ossusa, the
Mishna Berurah continues, he should respond to the well-wisher with the
words “baruch tiheyeh”, and then recite the Pasuk for himself of
Lishuasecha Kivisi Hashem. By then reciting the Pasuk, one is davening
to Hashem that just as He saved him while sneezing, so too, should He
save him in the future (Dirshu Edition of the Mishna Berurah, in the
name of the Rivevos Ephraim). Hakhel Note: When we realize that
Hashem is the Source of all Yeshuos--we can ask Him for more! Reminder
Note: Now that in the Northern Hemisphere it may be a time when we r’l
hear more sneezing around us than during the rest of the year, we once again
provide the Tefillos to be recited before going to a doctor and before
taking medicine http://tinyurl.com/399332
================================
11 Teves
TEFILLAH BEFORE STUDYING
MUSSAR:
By the following link --
http://tinyurl.com/zcxlbnz -- we provide a beautiful Tefillah contained
in the Sefer Yesod V’Shoresh Ha’avodah to be recited before studying
mussar.
--------------------------------------
DON’T MISS THE OPPORTUNITY
FOR KAPPARA:
Chazal teach that when one reaches into his pocket for a coin and takes out
the wrong one, this is actually yissurin--discomfort that a person
feels. Accordingly, rather than shrugging it off when this happens--and
certainly when one actually feels some type of ache or pain--one should
recognize that these are yissurin which could bring Kappara on his
behalf--and affirmatively plead to Hashem: “Tehei Yesurai Kappara Ahl Kol
Avonosai”. By doing so, a person thus recognizes that nothing is by
happenstance, chance or ‘just one of those things’ during the day--but is
meaningful, actual Hashgacha Pratis for and to the one experiencing it!
--------------------------------------
WE
PROVIDE THE FOLLOWING IMPORTANT INSTRUCTIONS AS TO KASHRUS STANDARDS FOR
CLEANING PINEAPPLE (RECEIVED FROM KEHILAH KASHRUS--BROOKLYN, NEW YORK):
We
note that other agencies or Rabbanim may have different standards, and every
person should follow his Rav or Posek in this area.
Pineapple.
Mites
can be found in the crown, outer rind and blossoms cups of the pineapple.
1. The pineapple should be peeled until only yellow fruit is visible
2. The fruit and cutting board should be rinsed after peeling since the
insects often crawl onto the cutting board
3.The
crown and rind should not be used on decorative platters since the insects
can transfer to other fruit
No further checking is necessary
Check with your hashgacha for its policy
--------------------------------------
REPAIR THE BREACHES:
HaRav Moshe Tuvia Leff, Shlita, points out that unlike Shiva Assar B’Tammuz
and Tisha B’Av, which commemorate tragic events which actually occurred on
those days, Asara B’Teves represents an event that was to take place in the
future--a breach which would lead to Churban. The future could have been
different--the breach could have been repaired, with the Churban never to
happen. At that time, it was up to us, but we did not succeed. Every year,
we have the opportunity on Asara B’Teves to begin a repair of the breach and
to lead to the Binyan Beis HaMikdash. It is for this reason that the Chasam
Sofer teaches that Asara B’Teves will determine whether Tisha B’Av just a
few months hence will become a day of joy. How can we repair the breach?
Through our identifying and overcoming the guile and cunning of the Yetzer
Hara. It is he who in fact forced the breach. We must take charge in the
everyday ‘small matters’--the way we recite brachos, the way we daven, the
way we learn (see more about this below), the way we talk, the way we relate
to others, etc. Perhaps Asara B’Teves is a short and ‘easy’ fast but it is
most definitely a signpost to us--an indication from Hashem that if we
begin--we undertake those simple and straightforward actions to defeat the
Jewish people’s greatest enemy--we will see the Binyan Bayis Shelishi not
only in our lifetimes--but this very year!
--------------------------------------
SOME ADDITIONAL THOUGHTS ON THE
‘DAY AFTER’ ASARA B’TEVES:
A. HaRav Moshe Shmuel Shapiro, Z’tl, provides a tremendously important
teaching: In bentsching, we recite “Uvnei Yerushalayim Ihr HaKodesh
Bimeheirah V’Yameinu”, and in Shemone Esrei we similarly ask Hashem for
“V’Lirushalayim Irecha B’Rachamim Tashuv”. Do we not know that
Yerushalayim is the Ihr HaKodesh, and do we not know that
Yerushalayim is Irecha--Hashem’s city? Why need these words
be added in our Tefillos?! HaRav Shapiro explains that we must remember
that although to us Yerushalayim is a holiness of the distant past that we
yearn for, to Hashem the pain and mourning for Yerushalayim has not
weakened--and is as strong as it was at the time that the Beis HaMikdash was
set on fire. The Shechinah has felt the same tza’ar since the
destruction until this moment. In fact, if anything, the pain is even
greater, when the Shechinah sees that people are not in as much pain over
the destruction of Yerushalayim--that people do not focus on the Ruach
HaKodesh that existed; how a Korban could bring Kappara; what the avodah of
Yom HaKippurim accomplished; and how even every child in Yerushalayim had
such an in-depth understanding of Torah and a closeness to Hashem that we
cannot even fathom. It is therefore so incumbent upon us to make more
effort to feel the Tza’ar HaShechinah--feel that which we are truly
lacking--the Irecha, the Ihr HaKodesh--and with
this we can hopefully bring everything back to the level of Gadlus and Ruach
HaKodesh that we all should be living on!
B. In bentsching, we ask that Hashem bring “U’Tzedakah Meilokei Yisheinu…and
just kindness from the G-d of our salvation.” What does ‘just kindness’
have to do with our Yeshuah? HaRav Chaim Brisker, Z’tl, explains that the
Pasuk (Yeshaya 1:27) teaches “Tzion BaMishpat Tipadeh V’Shaveha
B’Tzedakah.” HaRav Chaim interprets this to mean that Tzion was assured
that it would be redeemed--accordingly, it must be redeemed, without any
doubt. This involves no Tzedakah at all--it is Mishpat, Hashem’s absolute
assurance and decree. However, who will be the returnees? Here,
there are no guarantees--whether this one or that one is included--will be
up to the Tzedakah of Hashem--and we pray with these words that we be among
them! Oh, how Kavannah-filled these words should be!
C. When discussing the Middah of Rachamim, the Sefer Orchos Tzaddikim
writes that there is no one that is more merciful than a Tzaddik who brings
zechusim to his generation, and the 1,000 generations following him.
Accordingly, there is no person more cruel than a ba’al aveiros--for
punishment in the world comes because of aveiros, and what will happen to
his future generations. With this great principle in mind, we understand
that even if one is not in a position to give large amounts of Tzedakah with
money--he can give Tzedakah with Ma’asim Tovim and Kiyum HaMitzvos--after
all, is there anything greater than helping one’s own entire generation--and
his 1,000 generations that follow?!
D. The Kitzur Shulchan Aruch (121:1) writes: “V’Ein HaTa’anis Elah
Hachana L’Teshuvah--the fast is only meant to prepare us for the real
goal of Teshuvah.” As we all know, the bracha of Teshuvah in Shemone Esrei
begins with the words “Hashiveinu Avinu LeSorasecha.” What
greater Teshuvah can there be than Teshuvah in Talmud Torah--for as we all
recite every single day in the beginning of the day V’Talmud Torah is
K’neged Kulam? Indeed, we learned in last week’s Parasha that the prime
preparation that Yaakov Avinu made for the B’nei Yisrael to travel into
Galus was for Yehudah to establish a Yeshiva, which, HaRav Yaakov Galinksy,
Z’tl, explains, was the vaccine necessary to protect them on their
arrival and for their extended stay. Indeed, HaRav Yisroel Newman, Shlita,
brings the Chazal that when reshaim will be judged by the Heavenly
Court they will claim that they had no time to study Torah because they were
busy with their Yetzer Hara. The Heavenly Court will respond by pointing to
Yosef HaTzaddik: “Were you more busy than Yosef HaTzaddik in fighting
off his Yetzer Hara--yet he had time to study Torah?!” But how, in
fact, do we know that Yosef studied Torah--maybe he was just busy fighting
off his Yetzer? It must be, answers HaRav Newman, that Yosef was studying--for
how else could he have succeeded against the Yetzer?! As we move into
the midst of winter, let us think of a practical way in which we can
simultaneously fight the Yetzer and win--and help survive and extricate
ourselves from this long and dark Galus. Let each and every one of us
somehow improve in our Torah study!
Practical Suggestion:
In the Igeres HaRamban, the Ramban advises his son: “VeCha’asher Takum
Min Hasefer, Chapeis Ba’asher Lamadeta Im Yeish Bo Davar Asher Tuchal
LeKaymo--and when you get up from the Sefer look to see if there is
anything you can apply in a practical way in connection with that which you
have just learned.” Perhaps one can keep a small notepad handy, to be used
[hopefully many times] daily for something that he wishes to especially
remember or apply on an ongoing basis after a Shiur, or after a personal
study session--something to take with him from the winter, to spring, to
summer…and from Galus to Geulah!
================================
8 Teves
WE
PROVIDE THE FOLLOWING IMPORTANT REMINDERS AS TO KASHRUS STANDARDS FOR
CLEANING BLUEBERRIES AND GRAPES:
We
note that other agencies or Rabbanim may have different standards, and every
person should follow his Rav or Posek in this area.
A.
Blueberries. (Kehilah Kashrus--Brooklyn, New York)
Thrips,
maggots, scale insects
*Extensive research is being done on the scale insects to determine how high
the level of infestation is and whether further steps are necessary to
properly clean and check blueberries. Updated information will be provided
as soon as it becomes available. In the interim the below steps should be
followed:
Steps
for Cleaning Blueberries
1.
Place the berries in a large receptacle and submerge in soapy water
2.
Soak the berries for 5 minutes
3.
Vigorously agitate the berries in the soapy solution.
4.
Rinse the berries thoroughly making sure the stream of water reaches all the
berries.
5. It
is recommended that one do a visual scan.
B.
Grapes. (Kehilah Kashrus--Brooklyn, New York)
Steps
for Cleaning Grapes
1.
Place cluster of grapes in a large receptacle or sink filled with water.
Larger clusters should be broken down to manageable sizes.
2.
Hold cluster firmly and thoroughly agitate in a circular motion, first in
one direction and then in the other direction.
3.
Refill or fill another large receptacle or sink with very
soapy water, then fully submerge and soak grapes for 5 minutes.
4.
Repeat step #2 in the soapy water.
5.
Under a heavy stream of water rinse grapes very well. (Please
be sure water pressure is very strong)
6. No
further inspection is necessary.
--------------------------------------------
WE
CONTINUE WITH OUR EREV SHABBOS--HALACHOS OF SHABBOS SERIES:
1.
The Sefer Besomim Rosh (brought in the Siddur Otzer HaTefillos)
writes that one should be careful not to tarry after Davening in Shul on
Leil Shabbos, and one should certainly be careful not to stop and gather on
the street and speak “Sichas Chulin”--about non-Shabbos matters--for not
only is Sichas Chulin highly inappropriate on Shabbos, but the Malochim that
accompany a person home will take leave of him if he begins to engage in
unnecessary conversation before he gets home.
2. In
Birkas HaMazon on Shabbos, we add the Tefillah of Retzei VeHachalitzeinu.
The Kuntres Avodas HaTefillah explains the word Retzei to mean
“May our Mitzvah performance and our Shabbos observance give Nachas Ruach to
You. The Kuntres continues with the meaning of the word VeHachalitzeinu
as Vezarzeinu--please give us the ability and alacrity to properly
perform these Mitzvos. On the phrase “Lishbos Bo VeLanuach Bo,” the
Kuntres explains that these are words of tefillah in which we ask for
Hashem’s assistance in preventing us from performing any melacha or
violating any shevus (Rabbinic prohibition) at all on Shabbos.
3.
The following teachings relating to Shabbos are excerpted from the Sefer
Shenei Luchos Habris (the classic work of the Shelah Hakadosh).
A.
The Ri bar Yuda reported that he heard from Rav Hai Gaon when they were
together in Rome that the reason we arise later on Shabbos to learn or
daven is because unlike the weekdays where the Torah uses the phrase Baboker
BaBoker (i.e., early in the morning) in offering the Korban Tomid Shel
Shachar, the Torah uses the term U’Veyom HaShabbos (on the day of Shabbos
with no special morning emphasis) when alluding to the Korban Tomid of
Shabbos Shacharis --indicating that they are brought at some other point
during the day and not Baboker Baboker.
B. It
is forbidden to fast past Chatzos on Shabbos--even if one is otherwise
learning. Hakhel Note: We must be especially careful about this in the
winter when Chatzos is early--before 12 noon in the New York area, for
example. One should be sure to make Kiddush prior to that time and be motzi
all those of his family or guests who have not heard Kiddush yet as well--so
that they can all eat or drink something prior to Chatzos.
C.
Even if one is doing Teshuva, he should not cry over his past sins on
Shabbos, as one should try to experience Oneg and not Tza’ar on Shabbos.
D.
The reason we sing Eliyahu HaNavi on Motz’ai Shabbos is because he cannot
come on Erev Shabbos as Chazal teach--so we once again reaffirm our belief
and prayer that he will come soon. Another reason is because the Tosefta
teaches that Eliyahu Hanavi himself sits on Motz’ai Shabbos and writes the
zechusim of the Shomrei Shabbos.
E. At
Havdala, one should pour enough wine into the cup at the outset for it to
spill out and over the becher. The Teshuvas Maharil adds that after Havdala
is completed, the mavdil should sit down to drink the cup, and not drink
standing up--as it is not the derech of a Talmid Chochom.
----------------------------------------
MUSSAREI SHELAH HAKADOSH:
The
Shelah HaKadosh also makes the following important notes in this week’s
Parasha, as excerpted from the Sefer Mussarei Shelah HaKadosh:
A.
Upon Yosef indentifying himself to his brothers, he kissed them and cried
over them (Bereishis 45:15). We see from here how far a person must go in
forgiving and being Ma’avir Al Midosav--for they sinned to him, and he cried
over them and kissed them!
B.
Yaakov taught his descendents for all times a crucial lesson when he sent
Yehuda ahead to establish a Yeshiva, a spiritual footing in Goshen.
Whenever one is to begin a new undertaking or start a new phase or project,
he should begin by first providing for a Heavenly or spiritual need. For
instance, when moving into a new apartment or home, one should first
consider the location and approach to Torah and Tefillah in the new home.
C.
Yosef did not lay claim to the “Admas HaKohannim”--the property of the
Egyptian priests, which he could have easily done in exchange for the
live-giving food that he was giving them, and as he had in fact done with
the rest of the Egyptians. He did not treat them in this way in recognition
of the Tova that they had done to him when the wife of Potifar brought her
case against Yosef in front of the priests. They realized he was telling
the truth and so they saved his life (see Targum Yonasan Ben Uziel to
Bereishis 39:20 and 47:22). Yosef demonstrated his HaKoras HaTov to them in
a grand manner. The lesson is there for us all to see!
----------------------------------------
WE
PROVIDE THE FOLLOWING ADDITIONAL POINTS AND POINTERS ON THE PARASHA:
A. HaRav Moshe Wolfson, Shlita, teaches that “Vayigash Eilav--Yehuda”---if
one really wants to come close to Hashem, it is with Yehuda--with
admission to Hashem that all comes from Him--and with the great thanks this
awareness engenders. Hakhel Note: Please remember the very first, and
therefore ostensibly the primary, item that we thank Hashem for in Modim
every day. It is actually not our lives, our souls, the daily nissim... it
is “She’Atta Hu Hashem Elokainu VaiLokai Avosainu--we thank
You for being our Hashem our G-d, and the G-d of our fathers”. Hashem, You
could have distanced Yourself from us. We could have lived our lives
without Your Hashgacha Pratis as most of the world does. We could have not
known You. Instead, You have given us the opportunity to be close to You at
all times--Torah, Tefillah, the Mitzvos--to do what is right, to lead
meaningful lives, to have ruchniyus as our goal. Thanks to You, we lead
lives in a world of gashmius which can lead us to live for eternity! With
this awareness, with this knowledge, shouldn’t we anxiously await each and
every opportunity to recite Shemone Esrei--each and every opportunity to
recite Modim!!
B.
The following important insight on this week’s Parasha is provided by
HaRav Avigdor Miller, Z’tl, in his Sefer In the Beginning: Yehudah
initiated his dialogue with Yosef the Ruler by asserting “Ki Kamocha
KePharoh--for [to me] you are the same as Pharoh.” We must take the
lesson from Yehudah’s brilliant words. Men in authority do not welcome
obstinacy or argumentation because their authority is thereby impugned. It
is therefore highly advisable to preface any show of opposition [and any
request] by a generous acknowledgement of that person’s authority.
C.
HaRav Yaakov Meisels, Shlita, powerfully shows from Yosef how far one should
go to avoid humiliating, embarrassing, hurting or paining another:
1.
When Yosef revealed his identity to his brothers, he first ordered all of
the Mitzriyim out of the room so that his brothers would not feel the shame
and embarrassment upon his disclosure. Can one imagine the great risk
literally of life that he had placed himself in?! He had left himself alone
in the room with his brothers, who had previously intended to take his life
for Halachic reasons--and he had no knowledge or basis for determining that
they had changed their Halachic Ruling! The Midrash Tanchuma teaches, in
fact, that Yosef had determined--better that I be killed than that my
brothers be embarrassed before the Mitzriyim.
Moreover, we must remember that Yosef had gone through the entire episode
with his brothers because he understood that his dreams had to be realized,
not for personal purposes, but for K’lal Yisrael--and ultimately world
history. He had gone through such torment in Mitzrayim physically and
spiritually awaiting fruition of the dreams, and was so close to their
fulfillment (and to once again seeing his father which he so longed for in
its own right), but made the decision that none of this--even fulfillment of
the dreams for the world--was worth it--and he was going to very literally
risk his life with the good possibility that his brothers (who could have
taken on all of Mitzrayim) would kill him--all of this so that his brothers
would be saved the pain and embarrassment before the Mitzriyim who were in
the palace at that moment.
2.
When Yosef revealed his identity, and he saw that his brothers were so
ashamed, he put aside all of his years of disgrace, disgust and exile, being
away from his father, his home and his environment, and instead immediately
tried to mollify them with words of appeasement--so that they should not
even feel hurt before him. He told them that they had not done wrong...as
through their actions the future of K’lal Yisrael would be assured. He
kissed them--and even told them not to argue among themselves over this on
the way home! Hakhel Note: We may add to Rabbi Meisels’ incredible
observation that the thoughts of the Ba’alei Mussar on this point. The
Chofetz Chaim writes that from Yosef we learn that one must be
Mai’tiv to those who are Mai’rah to him. We note that Yosef is
referred to as Yosef HaTzaddik, not Yosef HaChassid--which teaches us that
we must follow this path which is not one of piety, but one of Tzedek--what
is just and right. Take the bold step--next time someone does something to
you which was hurtful, try an act of goodness or kindness in return!
3.
Rabbi Meisels concludes as follows--certainly incorporating the thoughts of
the Chofetz Chaim as well. “How far must we distance ourselves from shaming
another, from the hurt or disgrace they may feel, from the opportunity for
even “justified” revenge, from making someone the subject of a cute joke,
from making him feel foolish, childish, silly, ignorant or wrong.
Situations arise all the time, at home, at work, while driving, at the
checkout counter. We are faced with daily challenges where we can use that
one line, that one opportunity, that one time that you can (finally) teach
someone a real lesson. In truth, these are all opportunities of life--not
to demonstrate your mastery, superiority, prowess, verbal skills, wit or
wisdom--but to show that you, too, can treat your brothers with the notion
of concern and kindliness, with the compassion, with the sensitivity and
caring, that Yosef did his!”
----------------------------------------
THE
EIGHTH DAY OF TEVES:
Today
is the eighth day of Teves, the tragic day upon which the Torah was
translated into Greek, the Septuagint, which is marked as a Ta’anis
Tzadikim. For further detail on the tragedy of the Septuagint, we refer you
to the Sefer HaToda’ah, translated into English as The Book of Our Heritage
(Feldheim), by Rabbi Eliyahu Kitov, ztl.
But for the fact that it is Shabbos, tomorrow, the ninth day of Teves is
actually also a Ta’anis Tzadikim, for it is the Yahrtzeit of Ezra HaSofer
(see Shulchan Aruch, Orach Chaim 580, Mishna Berura, Seif Katan 13). As a
zechus for Ezra Hasofer, one can review the Takanos that Ezra instituted, as
described in Bava Kamma 82A.
These two days are then followed by a third Ta’anis, Asara B’Teves, which is
observed by all.
The Chasam Sofer in a Drasha that he gave on the eighth day of Teves
(approximately 200 years ago) suggests that after the 70-day period of
mourning in Egypt ended for Yaakov Avinu, the Bnei Yisrael traveled to Eretz
Canaan and eventually buried Yaakov Avinu--on Asara B’Teves. The date of
Eisav’s death is then--yes, Asara B’Teves as well.
There is much to learn from the Chasam Sofer’s conclusion in our observance
of Asara B’Teves. After all, Maaseh Avos Siman L’Bonim--that which occurred
to our forefathers is a sign for future generations. Firstly, Chazal teach
us that “Yaakov Avinu Lo Mais.” That is, even though it may appear to us
that Yaakov passed away, in fact, he lives on--most certainly so in spirit.
We, too, having experienced the devastating blow of the events of Asara
B’Teves more than 2,500 years ago have not rolled over and died as scores of
other nations have in the meantime. Moreover, what ultimately happened on
Asara B’Teves was the death of Eisav. This, the Chasam Sofer writes, is
symbolic of Asara B’Teves in the end being turned from a date of sadness to
a day of “Sasson V’Simcha”--joy and happiness.
The missing link to bring us to what Asara B’Teves is supposed to be is
Teshuva. We all know that this is the shortest fast of the year, so it
should be the easiest. That is a gift in and of itself. However long or
short the fast is, in order to be meaningful, it must be accompanied by
Teshuva. We must do something. We must make a move to revitalize Yaakov,
and to once and for all, put Eisav away.
One suggestion may be to take out your Vidui booklet, or other Rosh Hashana/
Yom Kippur reminder. We especially note that Asara B’Teves is also our next
‘Asiri Lakodesh’--the next tenth day in a series of ten day periods since
Yom Kippur-- an especially auspicious day for personal improvement!
One final, but important comment: Rashi explains that when Yosef and
Binyamin fell on each other’s necks in this week’s Parasha (Bereishis
45:14), it was to symbolize the destruction of the two Batei Mikdashos, and
the Mishkan of Shilo, which were located in their respective territories in
Eretz Yisrael. The Avnei Nezer explains that the “necks” symbolize the Bais
HaMikdash and the Mishkan, because just as the neck connects the head (which
is the resting place of the soul) to the rest of the body, so, too, does the
Bais HaMikdash (and the Mishkan) fully and finally connect our physical
lives to our spiritual existence. When we yearn for the Bais HaMikdash, we
are yearning to connect our corporeal life to the highest spiritual plane it
can achieve. By making a bracha (the spiritual) over food (the physical)
properly, we demonstrate that we are sincerely preparing--and awaiting--for
the day when we truly can connect our bodies to our souls in the most
absolute and outstanding way that we can!
----------------------------------------
THOUGHTS ON ASARA B’TEVES:
1.
Chazal
(Medrash Tanchuma, Vayikra 9) teach that it was already fitting for the Bais
HaMikdash to be destroyed on Asara B’Teves, but Hashem, in His incredible
mercy, pushed things off to the summer, so that we would not have to be
exiled in the cold. We should take this as an important lesson and be
especially considerate and helpful to those who are standing outside at your
door, walking when you are driving, or even those who are suffering from
colds and cold weather-related illnesses. When you make sure that your
family and friends are properly dressed, have soft tissues and the like, you
are likewise demonstrating a middah of rachmanus, of special mercy and care,
which warms those around you.
Along
these lines, Chazal (Rosh Hashana 18A) teach us that, according to one
opinion, Naval was granted an additional ten days of life because of the ten
meals he fed to guests--Dovid’s men. Doing the easy math, this means that
Naval “bought” a day of life for each meal he served a guest. Oh, how we
should treasure the opportunities of doing a simple and seemingly short-term
kindness to someone else, for it results in nothing short of life itself.
Interestingly, the last Pasuk we read in Kriyas Shema concludes with the
phrase “Ani Hashem 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.
2. To
some, fasting on Asara B’Teves may be perplexing for, after all, the Golus
Bavel lasted only 70 years, and many great events occurred after
Nebuchadnezzar’s initial siege of Yerushalayim--including Purim, Chanukah,
the Nevuos of Chagai, Zecharya and Malachi, and the Bayis Sheni, which stood
for 420 years.
Yet,
we know that the fast of Asara B’Teves is so stringent that even it if
occurs on Erev Shabbos--unlike all of the other fasts--we fast the entire
day until Shabbos begins. For the initial siege was, in fact, the
horrifying beginning to the end of the most glorified time in our history to
date--The First Beis Hamikdosh with all of its open miracles--the Shechina’s
palpable presence, the Aron with the Luchos, and literally hundreds of
thousands (!) who had reached the level of nevuah (Megillah 14A). With the
enemy surrounding the city, the downfall of this singularly unique period
began.
As we
look in the Torah, we find that very bad endings have to start somewhere,
and that it is the terrible beginning that we need to control and avoid.
Perhaps the greatest example of this is one of the Aseres Hadibros. The
last of the Aseres Hadibros warns us “Lo Sachmod/Lo Sisaveh” (see Shmos
20:14; Devorim 5:18)-Do not covet/Do not desire. The Shulchan Aruch (Choshen
Mishpat 359:10,11,12) explains that desiring leads to coveting which leads
to stealing--so that from the initial prohibited desire, three negative
prohibitions can be violated. It is telling that the Aseres Hadibros does
not contain the prohibition to steal property--which is the last step in the
process--but rather it contains the prohibition to desire and to covet which
are the initial steps leading to the horrible end result. The Torah teaches
that it is the beginning of the process where your action is required--for
the end may be too late.
Similarly, the Parasha of Arayos (Vayikra 18:6, read on Yom Kippur at Mincha)
begins with “Lo Sikrivu L’Galus Ervah”-Do not get close to forbidden
relationships which Chazal teach refers to prohibiting initial touching and
thoughts. Likewise, the Torah goes out of its way when prohibiting Loshon
Hora to say “Lo Selech Rochil B’Amecha” (Vayikra 19:16)-Do not even begin
walking in order to speak Loshon Hara, for this will lead to downfall.
Of
course, the flip side is also true. It is known that the Vilna Gaon, prior
to undertaking a mitzvah, would state, “Hareini Oseh K’mo She’tzivani
Hashem B’Soroso-I am about to do what Hashem commanded in His Torah”.
See Haggadah of the Gra.
So, it
is really the planning, or at least the forethought, which sets the tone and
the standard for what is about to happen and what you are going to do. Will
it be up with Yaakov’s ladder--or down like the dominoes?
Practical Suggestion:
In the last bracha of Birchas Hashachar, have kavana when reciting “V’lo
Lidei Nisayon” to ask for Hashem’s help not to come to the first step of a
situation in which you can falter--and if you see such a situation coming,
think “THIS IS THE BEGINNING-I must avoid or circumvent it.”
In the
z’chus of our starting from the beginning, we can reverse the infamous, and
literally world-shattering events, that began on Asara B’Teves, and we can
start anew with “She’Yiboneh Bais Hamikdosh Bimheira V’Yameinu.”
----------------------------------------
NOTES
ON FASTING:
The actual fasting begins at Alos HaShachar on Sunday morning. In many
areas, Alos HaShachar will occur relatively late on Sunday morning (one
should be careful to consult with his Rav as to the actual time of Alos
HaShachar as there are different opinions as to how it is
determined). Accordingly, some may want to arise early to have a bite to eat
or drink. We provide two cautionary notes:
1. In
order eat or drink upon awakening, one must first make an express ‘Tenai’, a
condition, before going to sleep that he intends to arise before Alos
HaShachar and eat and drink then before day; and
2. The
amount of food that a man may eat within one-half hour of Alos HaShachar may
be limited--consult your Rav or Posek for details.
================================
7 Teves
QUOTABLE QUOTE:
“The Internet should never be used for entertainment or aimless
browsing. This attitude must be felt and projected by parents. It follows
that children should not witness parents displaying emotional attachment or
obsessive preoccupation with their digital devices.” [Excerpted from
The Evolving Digital Challenge by Rabbi Nechemiah Gottlieb, Shlita].
--------------------------------------------
THE
MORE WE TRUST…:
In the
remarkable Sefer, “28 Verses That Can Change Your Life”, Rabbi Moshe
Goldberger, Shlita, provides practical suggestions on practical improvement
in one’s personal life based on famous Pesukim in Tanach. We provide below
a summary of one of these pesukim and some of its lessons. Pasuk 22 (Sefer
Yeshaya 26:4) teaches: “Bitchu Bashem Adei Ad--trust in Hashem
forever, for in Hashem is the strength of all worlds.” This pasuk , which is
recited at the end of U’va LeTzion and soon before we will be going out into
and encountering the world for the day reassures us--Hashem can handle all
of the world’s issues and problems, let alone yours. After all, let us be
practical and realistic--Hashem has existed forever, and is with you for
your entire life. Don’t think you are ever on your own--It’s simply not
true. Hashem is always in charge, and at times He tests us to see if we
recognize that. When you face adversity, remember the pasuk-- and say to
yourself. ”Bitchu Bashem Adei Ad--trust in Hashem forever”. When
one trusts in Hashem, he has a Powerful Ally, the best one. Many times it
is a lack of sufficient bitachon that is the problem, not the challenge
itself.
Based
upon this, we can understand the message of other Pesukim “Ukraini Beyom
Tzarah---call Me when you have trouble, I will help you....” (Tehillim
50:15). This does not mean only that one necessarily should pick up the
phone and dial the direct number only once. Keep calling. Sometimes, it
may seem that one is not getting through, that the lines are down or are
overly busy. Chas VeShalom! Dovid Hamelech explicitly teaches “Kaveh
El Hashem, Chazak VeYa’ametz Libecha--hope to Hashem, strengthen
yourself and hope to Hashem [once again].” As Chazal (Brachos 32B)
instruct--”If a person sees that his prayers were not answered, let him pray
again!”
There
is even something more. It is a special blessing to trust in Hashem--as the
Pasuk teaches “Baruch Hagever Asher Yivtach Bashem--blessed is a
person who trusts in Hashem, and Hashem will fulfill his trust. It follows
then that the more we trust in Hashem --the more blessings we will
receive!
--------------------------------------------
PREPARING FOR TEFILLAH:
The
first word of this week’s Parasha is “Vayigash”--and Yehudah drew
near, or approached. This week, we see how important this concept is in
preparing for Tefillah. Drawing near to someone is always an important
approach (pun intended) for conciliation and reconciliation. Every time one
keeps his distance (sitting at the other end of the table, or standing at a
distant point in the room), or communicates essential messages only by
telephone or electronically (when they can be done in person), he is missing
an essential opportunity to successfully mend or create an important
relationship or bond. One should remember that we are all created in the
Tzelem Elokim and the more one draws close to another person--the more
he feels the Tzelem Elokim of the other person--and can demonstrate
his own Tzelem Elokim to the other person as well!
--------------------------------------------
CHANUKAH AND THE PARASHA!:
What word in this week’s Parasha is spelled by the letters on the dreidel
(see Bereishis 46:29)? What does this teach you about how we can succeed
against the other nations of the world--until Moshiach’s arrival? Can we
find one act in our daily life in which we can fulfill the dreidel’s
teaching each and every day?!
---------------------------------------------------
SOME
ADDITIONAL POST-CHANUKAH POINTS AND POINTERS:
A.
Think of all the Nissim that you have remembered and thanked Hashem for over
the eight days of Chanukah. Now, think about “VeAl Nisecha SheBechol
Yom Imanu!” We all know that when one puts his hand into his pocket
and takes out the wrong coin, or the object that he did not want, this is
considered to be yisurin. What if a person does take out the
right coin, or the right object--shouldn’t he express his thanks to Hashem
for doing so?! Additional Note: If one would ask a medical laboratory how
many medical tests it could perform, the answer would be in the thousands
(we have verified this). As a basic starting point--think of the thousands
of tests that you do not need performed on you today!
B.
Are we allowed to ask for miracles? Do miracles detract from our Zechusim?
Do they detract from the regular Hanhagas HaOlam? These are, of
course, complex questions. However, on Chanukah we were allowed to say
HaRachaman Hu Ya’aseh Lanu Nissim VeNaflaos Kemo She’Assa LaAvoseinu….
The Yeshuos Yaakov explains that even if we may not be allowed to ask
for personal and private miracles, we can ask for great miracles--like the
miracles of Chanukah--to recur again, because the Pirsumei Nissa--the
public awareness will sanctify Hashem’s Name in a great way. Thus, we can--and
should--daven for great miracles--such as those that will accompany the
coming of Moshiach! Hakhel Note: Some commentaries on the Siddur explain
the words Ki Goel Chazak Atta--as expressing just this
thought--asking Hashem for the great miracles that will accompany the
Geulah!
C.
Rebbi Shlomo Karliner, Z’tl, noticed some black spots on his wall which
resulted from placing his Menorah a bit too close. He rejoiced,
exclaiming: “Now I will be able to visually remember Chanukah every day of
the year!” Hakhel Note: Maybe we can rejoice in something similar--such
as an oil spill, darkened window curtains or the like!
D. At
a Hakhel Yarchei Kallah, Rabbi Fischel Shachter, Shlita, taught that the
Pach Shemen beautifully symbolizes that hope is never, ever lost--as
from but a small jar of oil that Hashem gifted to us--an entire people was
able to be rejuvenated. This is also certainly the case on an individual
level. One should always find the Pach Shemen--for it is always
there!
E.
The Satmar Rebbe, Z’tl, finds an allusion to the Neiros of Chanukah in the
Pasuk “Orachti Ner Lemshichi”. He explains that if one
properly appreciates the lessons of Chanukah--then Hashem will consider it
as if he has set up the lights--for Moshiach! Now is the time to
write down several lessons that you learned from Chanukah, and how you bli
neder, can/will implement them in your everyday life.
---------------------------------------------------
THE
LAST WORDS OF HALLEL:
It is
interesting that we only recite Hallel at certain times or periods during
the year. One would think that Hallel should be the cornerstone of our
daily life--after all, does not Dovid HaMelech teach us in the last Pasuk of
the entire Sefer Tehillim: “Kol HaNeshama Tehallel Ka Halleluka--let all
souls say Hallel to Hashem!” Chazal to this Pasuk comment--”Al Kol Neshima--on
each and every breath” that I take Hashem should be praised. Thus, the
language of “Hallel” applies, as Dovid Hamelech teaches, to all souls, and
as Chazal further expound, to every breath.
So,
why is it then that we do not recite Hallel every day of our lives? The
preliminary response might be that we would simply get “too used” to its
recitation and it would not have the forceful effect that it is intended to
have. However, we do, in fact, recite Shema at least twice a day, and
Shemone Esrei at least three times daily and we are enjoined and expected to
have the proper thoughts and feelings in its recitation. Why should Hallel
be any different?
Perhaps the answer lies in the following: Hallel begins with the word “Halleluka”.
One would expect that Hallel would end with this word, as well. However, in
fact, Hallel ends with the Pasuk “Hodu Lashem Ki Tov Ki L’Olam Chasdo (Tehillim
118:29)--give thanks to Hashem for He is Good; for His Kindness endures
forever.” Thus, we conclude, we walk away, from Hallel not with the word
Halleluka but with a thought that is to be impressed upon our minds and in
our hearts on a daily basis. It is not Hallel that we are to achieve daily,
but Hodu Lashem Ki Tov Ki L’Olam Chasdo--not an expression of intense
exuberance, but a steady and consistent appreciation and understanding.
As we
go through the winter months, when life seems more tedious and difficult,
when even daily chores and responsibilities appear to be more of a struggle,
we should try to keep that Pasuk with which we left the portal to winter,
the last Hallel of Chanukah, “Hodu Lashem Ki Tov…” foremost in our minds.
Whether it is the green light or the red light, the broken phone or the new
computer, the slush and ice or the bright sunshine, the compliment or the
criticism--it is all for my good--and Hashem, thank You for it!!
================================
6 Teves
EMAIL KASHRUS ALERT LISTS:
At the recent extremely informative Kashrus Seminar presented by Rabbi Yosef
Eisen, Shlita, Rabbi Eisen recommended that individuals subscribe to Kashrus
alerts, and that they in turn could be mezake others with the alerts
information. Indeed, he suggested that Shul Email Lists also provide Kashrus
Alerts to their members, possibly resulting in many being saved from
michsholim. Below are some representative examples of addresses which
provide Kashrus Alerts for one to subscribe to:
OU:
kosherinfo@ounetwork.org
Info@kof-k.org
COR
Detroit:
kashrusalerts@gmail.com
Chicago Rabbinical Council:
http://www.mailermailer.com/x?oid=30479p
alerts@vaadof5towns.org
www.kashrut.com
Hakhel Note: In the zechus of this extra zehirus, may you not only help
yourself and your family--but, many others as well.
--------------------------------------------
YOUR
THOUGHTFUL TEFILLOS!
We
provide below the moving words of the Sefer Chovos HaLevavos in the
Sha’ar Chesbon HaNefesh (Chapter 3). The translation below is, once
again, substantially excerpted from the outstanding Feldheim English
translation Duties of the Heart:
“….If
his heart and consciousness are oblivious to the prayer’s meaning, Hashem
will not accept his prayer, which is only mechanical, a mere movement of the
tongue. Just look at what we say at the conclusion of the Shemone Esrei: “Yihehyu
LeRatzon…May the words of my mouth and the meditation of my heart be
acceptable before You.” If a person’s thoughts during Shemone Esrei dwell
on some worldly matter, permitted or forbidden, and then he concludes by
saying, “May... the meditation of my heart be acceptable before You,” is
this not most shameful--to claim to have communed with Hashem in his heart
and innermost being--when he was actually distracted? Then he asks Hashem
to accept the prayer and be pleased with it! He is like one of whom it was
said, ‘...As if they were a people that had acted righteously…as
if they desired closeness to Hashem....’” (Yeshayahu 58:2).
Hakhel
Note: Perhaps Yiheyu LeRatzon is placed at the end of our Shemone
Esrei--and not at the beginning--in order to serve as our reality check,
knowing we will be reciting the Pasuk shortly and making sure that we do so
honestly in front of the King of Kings!
--------------------------------------------
THE
TENTH MONTH:
We once received the following beautiful thought from a reader relating to
the nexus between Teves as the tenth month--and Shevet Dan as the tenth
tribe traveling in the desert: “I’m looking at the Mefarshim on Yaakov
Avinu’s brachah for Shevet Dan (in next week’s Parasha), and it seems that
Shevet Dan teaches us a lesson about how to view or own strength and our
reliance on Hashem. Yaakov Avinu first compares Dan to a snake, and then
concludes the bracha with the exclamation “Lishuasecha Kivisi Hashem!”
The Kli Yakar writes that just as a snake has power only with its mouth
(its bite), so, too, the koach of Dan is with its mouth. Yaakov Avinu even
specifically calls Dan a “shififon,” which Rashi translates as a snake that
hisses. Rashi also writes on “Hanoshaich ikvei sus” (that bites a
horse’s heels) that Yaakov compares Dan to a snake that can bite a person’s
heels and cause them to call backwards off of a horse, even though the snake
never touched the rider. Shimshon did something similar when he simply
davened to Hashem and then Hashem made the roof collapse and kill the
Plishtim. Yaakov then looks into the future and sees Shimshon’s strength,
and calls out “Lishuasecha Kivisi Hashem!” According to the Daas Zekainim,
this was Yaakov’s way of expressing his realization that even though
Shimshon appeared to be so tremendously strong, all strength comes only from
Hashem! Perhaps these messages are particularly applicable to us during the
month of Teves, when it is cold outside, the winter is setting in, and we
have no yamim tovim to cheer us up. We feel so vulnerable, unable to
control the weather patterns, and we realize that all of our own strengths
are just an illusion. There is only One Power who can help us, if we use
the koach of our mouth to daven to Him - Lishuasecha Kivisi Hashem!”
--------------------------------------------
KIVINU KOL HAYOM!
Thankfully, the time for Yeshuah is not limited to only the eight days of
Chanukah. The Sefer Sha’arei Teshuvah (published in the Shulchan
Aruch, Orach Chaim, end of Siman 118) records as follows: “The Mahari
Tzemach, Z’tl, wrote that: I have Kavannah when reciting the words ‘Ki
LiShuasecha Kivinu Kol Hayom’ to await the Yeshuas Hashem to save us
from difficult times or moments daily--and I have found this Kavannah to
be a great to’eles many times in situations of tzara.” The
Chofetz Chaim (in Sefer Machaneh Yisrael) writes that every Jew must
anticipate Yeshuah every day--”For the Yeshuah of Hashem can come in the
blink of an eye, and as we recite ‘Ki LiShuasecha Kivinu Kol Hayom’.
The Chofetz Chaim continues: “And it is written in the name of the Arizal
that when a person recites ‘Ki LiShuasecha Kivinu Kol Hayom’, he
should have in mind that he is awaiting the Yeshuah from any tzara that he
finds himself in--’Vehu Mesugal Me’od LeHatzala’. The Chofetz Chaim
concludes: “My we merit to be among those who always await the Yeshuas
Hashem--and in this zechus [Middah K’negged Middah] we will merit the
final and lasting Yeshuah!” Hakhel Note: We may suggest that the Anshei
Knesses HaGedolah placed these powerful words deep into the Shemone Esrei--not
so that they be hidden--but rather so that we discover them at each and
every Shemone Esrei in a special and meaningful way. Our true Kavannah in
the words of ‘Ki LiShuasecha Kivinu Kol Hayom’ will thereby radiate
into appropriate Kavannah in our earlier Bakashos--as well as into a genuine
Modim Anachnu Lach and a heartfelt prayer for Shalom.
--------------------------------------------
MEHADRIN:
There is one other lesson we must
mention before we take leave of the recent momentous eight days. Chanukah is
replete with beautiful menorahs, beautiful oil, Mehadrin and
Mehadrin-Min HaMehadrin--Hiddur Mitzvah at its finest. Hiddur
Mitzvah--one’s beautification of his mitzvah-- is based upon a Pasuk
that we read daily--”Zeh Kaili VeAnvaihu--This is my G-d and I will
glorify Him” (Shemos 15:2). The Chayei Odom (68: 5) in discussing Hiddur
Mitzvah writes that one should make his Mitzvah as beautiful as
possible--befitting the royal privilege that he is engaging in. In fact,
the Chayei Odom adds that some rule that if one has even already purchased
an object used to perform a mitzvah (such as a Sefer Torah, Talis, Esrog,
Sukkah), and then finds another one which is nicer, it is a mitzvah to
actually go to the length of exchanging that which was already purchased and
paying more for the more beautiful object. If one pays more than one-third
more, the Chayei Odom concludes, ‘Yosifu Lo LaOlam Haba’--those
additional funds become very significant indeed for they buy unique eternal
reward! HaRav Chaim Kanievsky, Shlita rules that Hiddur Mitzvah has
the same halacha as the Mitzvah itself--and, accordingly, to the extent that
one interrupts his Torah study to perform a mitzvah (i.e., it is a
Mitzvah SheBeGufo, or there is no one else that can perform it and it
has to be done now), he would also interrupt his Torah study for the
Hiddur Mitzvah aspect of it as well. With this principle, we can
understand why Talmidei Chachomim spend so much time choosing esrogim and
the like. Perhaps we too can take the lesson--and stay within the beautiful
Mehadrin mode of life. When there is a special level of caring, dignity and
glory attributed to a Mitzvah, not in an ostentatious way, but in a manner
which is dedicated purely to the Kavod and Chibuv HaMitzvah,
it most certainly has an effect on its performance-- and on those who view
its performance. Practical Application: Choose a new Mitzvah which you
will personally beautify over the winter. It does not necessarily have to
involve money, for extra time or effort to make sure that something really
look, smell, taste, sound or feel more beautiful--beautifies the
Mitzvah--and you as well!
================================
5 Teves
TORAH
AND TODAH!
As we
all know by now, one of the great lessons of Chanukah is rededicating
ourselves to thanking Hashem on a daily basis--”V’Ahl Nissecha SheBeChal
Yom Imanu--for all of the ‘little’ and not so little miracles that are
with us every day”. In fact, a reader once taught us that Torah and
Todah (admission and thanks to Hashem for all He does for us) are
different by only one letter--and even those two letters (Raish and Daled)
look very much alike!
Hakhel Note: It is important for each and every one of us to pay specific
attention to the words “Mechalkel Chaim B’Chesed--Who sustains the
living with kindness”, which we recite three times daily in Shemone Esrei.
We should appreciate on a personal level the great kindnesses which we
receive from Hashem on a daily basis. Indeed, if one would sit down, and
begin writing the Chasodim down, he would realize that the detail would
never stop. Let us not be counted among those who recite these words as mere
lip service without thought--but among those who stop for a moment and think
of just a few of the Chasodim that he has experienced since the last Shemone
Esrei!
--------------------------------------------
MORE
THAN LATKES:
Once
received from a reader: “What is the source of the Minhag of eating latkes
on Chanukah? If it is that we need to eat something with oil in it--why not
simply eat French fries from your local pizza store? I have heard that the
word “lat” in Yiddish means patch, and that the reason we eat latkes on
Chanukah is to symbolize that the breaches made by the Yevanim in the Bais
HaMikdash were only temporarily patched. Some even refer to “sufganiot” as
“latkes” as well, very likely for the same reason. The latkes teach that
although we were able to mend the breach--Chanukah was not the complete
Yeshua. Based upon this, I understand much better what you brought in the
name of the Ba’al Shem Tov that the reason Chanukah does not have its own
Mesechta is because the Mesechta of Chanukah will not be over until Moshiach
comes and completes that Tahara of the Bais Hamikdash!”
Hakhel
Note: This is an excellent thought. With this, we can understand the
difference in the endings of Al HaNissim on Purim and on Chanukah.
On Purim, we end Al HaNissim with finality: “VeSalu Osso VeEs
Banav Al HaEitz”--Haman and his sons were hanged, and the lives of Bnei
Yisrael were now able to be saved. With respect to Chanukah, however, the
wars in fact continued for many years afterwards, and therefore Chazal
instituted the days of Chanukah the next year, as the Al HaNissim
concludes, as days which were “LeHodos U’LeHallel LeShimcha HaGadol.”
This is an allusion to the Geulah as an ongoing process based upon our
relationship with and closeness to HaKadosh Baruch Hu! Thus, although we
are now several days past Chanukah, we can continue to strive for the
ultimate goal of Chanukah--which is the Geulah Shleimah and the final Bais
HaMikdash BeKedusha U’Veteharah!
--------------------------------------------
DON’T
EMBARRASS YOURSELF! The Rosh in the Orchos Chaim L’Rosh (109) teaches:
“Ahl
Ta’as BeSaiser Mah She’tisbayeish Begalui Ve’ahl Tomar Mi Ro’eini--do
not do in private that which you would be embarrassed to do openly and do
not say ‘who sees me?’”
Hakhel Note: As a practical matter we can apply this to our daily activities
in which we may be a bit lax, because we perceive ourselves as being more
‘alone’. For instance, at the breakfast, lunch or dinner table--how do we
eat and drink--consider the grace, the dignity, the respect in which one
would eat or drink when in the presence of a dignified individual--and
certainly in the presence of HaKadosh Baruch Hu Himself?!
---------------------------------------------------
“WHAT
DID HE SAY ABOUT ME?”
Whenever one is asked this question or hears these words, he must know or
advise others to proceed with an extraordinary level of caution and
forbearance--for the potential danger, ruination and geometric progression
of serious aveiros are beyond the immediate comprehension of the moment.
Help yourself, and help others!
-----------------------------------------------
YOU BE
THE JUDGE! :
The Chofetz Chaim makes the following powerful points in the
all-encompassing Sefer Shemiras HaLashon:
1.
When a person looks at his friend, he can see a physical being--human,
mortal, frail and insignificant. All the more so will he take this view if
the person has done something negative (especially if that negativity was
addressed towards him). Hashem, however, knows better--for He knows that
the root of the Nishmas Yisrael is Gadol VeNorah Ad Me’od.
Indeed, the Zohar writes several times that the source of the Nishmas
Yisrael is LeMa’alah BeMakom Norah Ad Me’od. It is for this
reason that Hashem views our importance and loves us--Ad LiMe’od as
well!
2.
When a person judges his friend below, he stands in judgment above as
well--so that with one’s very words he decides his own case in Shomayim--the
place that counts.
3. A
person must not only judge his friend favorably--but must use all of his
kochos, all of his strength to do so. One must picture himself as the
object of judgment--and as people suspect him of this or accuse him of
that--he should imagine how he would deflect and reject their words with
this reason, that rationale, these grounds and those explanations.
4.
Ultimately, [as the Sefer Mesilas Yesharim writes], our goal is to
give Nachas Ruach to Hashem. A father never wants his child to be looked
down upon, degraded, shamed or disgraced. Hashem is much more than a loving
father--He loves us beyond human love. We must follow suit to the greatest
extent possible--with each and every one of His children!
------------------------------------------------------
THAT
EXTRA LEVEL OF PATIENCE!
HaRav Moshe Cordevero, Z’tl, in the Sefer Tomer Devorah writes that
the first two Middos of Hashem--described in the Pesukim of Mi Keil
Kamocha (Michah 7:18-20, poignantly recited at Tashlich) both relate to
the Middah of Savlanus--of the patience that Hashem has with us. HaRav
Cordevero explains that not only does Hashem bear our iniquities without
displaying intolerance, anger or insult (allowing us to continuously move
our limbs during the moment of sin itself!)--but also allows the
mashchisim--the destructive creatures created by the sin to continue to
exist. As the Tomer Devorah writes: “The strict letter of the law
would justify that Hashem state-- ‘I do not nourish destructive creatures!
Go to him who made you, and derive your sustenance from him!’ It is thus
with tremendous tolerance that Hashem conducts this world. From this, man
must learn to what extent he, too, should be tolerant and bear the yoke of
his fellow and the wrongdoing committed against him--even if the wrongdoing
remains. He should tolerate one who sinned against him until the sinner
actually mends his ways or the sin disappears of its own accord....”
Hakhel Note: We can all put this into real practice--EMULATING HASHEM’S
MIDDOS!
----------------------------------------------
30-SECONDS FOR PEACE:
The
bracha of Sim Shalom, even if recited paying attention to the words and in a
deliberate manner will take no longer than 30 seconds to recite. Yet, it
requests peace from the Source of All Peace--what greater chance for success
can there be than that?! In these turbulent times for the family, community
and for the world, let us focus on peace--and we can have a good part in
bringing it--in only seconds a day! Focus--it will be worth it!
------------------------------------------------------
A LOOK
INTO VAYIGASH!:
The Sefer Talelei Oros (to this week’s Parasha, Vayigash)
presents an outstanding teaching from HaRav Aharon Leib Shteinman, Shlita (Aharon
Yehuda Leib ben Gittel Feiga L’Refuah Sheleima). HaRav Shteinman brings the
Sefer Rokeach who writes that the reason we take three steps forward
before commencing Shemone Esrei is because the word “Vayigash” --and he
approached--appears three times in Tanach: First, “Vayigash Avrohom”
(Bereishis18:23)--when Avrohom approached Hashem to plead for the people of
Sodom; Second, our Parasha—”Vayigash Eilav Yehuda”--when Yehuda
approached Yosef to appeal for Binyomin; and Third, “Vayigash Eliyahu”
(Melochim I 18:21)--when Eliyahu approached the people at Har HaCarmel--intending
to bring them back to the service of Hashem.
HaRav
Shteinman writes that this Sefer Rokeach requires explanation. Yes,
Yehuda approached Yosef, and Eliyahu drew close to the people, because when
you want to engage another human being, you approach him, you come close to
him. Does one, however, come “close” to Hashem by taking three steps
forward? Hashem is everywhere--including immediately in front of you--even
without taking three steps forward! What does one accomplish at all by
taking three steps in front of him? There is, in fact, a great lesson
here. When one wants to draw close to Hashem in prayer, he must do
something to show that he wants to draw close--that he is not standing in
the same place as a moment ago and simply opening his mouth. While one may
not be drawing physically closer to Hashem, by deliberately taking measured
steps forward, he demonstrates that is not staying in the same position and
condition that he was in a few moments ago before this opportunity of
personal tefillah. Incredibly, the pasuk immediately preceding Vayigash
Avrohom states that Avrohom Avinu was already “Omaid Lifnei Hashem--standing
before Hashem” (attaining nevuah at the time)--yet before he could begin his
entreaty on behalf of the people of Sodom, he still had to be Vayigash, he
still had to take some action to indicate that he was about to begin a very
special and privileged encounter-direct prayer before Hashem Himself!
Hakhel
Note: One should recite the introductory Pasuk to Shemone Esrei--”Hashem
Sefasi Tiftach (Tehillim 51:17)…--Hashem open my lips…” only after
having taken these three important steps forward (See Sefer Tefillah
KeHilchasa 12:21). One should be in his changed state--in his different
place--prior to asking Hashem that in this Shemone Esrei He assist him by
opening his mouth in prayer.
So,
when taking those three steps forward prior to each Shemone Esrei--we must
make sure that it is not only our feet that are moving--but our entire mind
and being as well!
================================
4 Teves
LEAVE THE WICKS!
If one does not display his Menorah in his living room or dining room during
the year, so that he can be constantly reminded about the Yeshuos that
HaKadosh Baruch Hu brings, then perhaps he can leave a small bag of his
unused wicks in a conspicuous place (such as with his bentschers)--so that
he can be constantly reminded of Yeshuas Hashem! Hakhel Note: At the
Chanukah Hakhel Yarchei Kallah, Rabbi Fischel Schachter, Shlita, pointed out
that there is no such thing as a “good dreidel player”. Clearly, the letter
that the dreidel will land on is clearly B’Yad Hashem. We may fool
ourselves in other areas--but dreidel is far more than a toy or a game--it
is a lesson for life!
---------------------------------------------------------
QUESTION OF THE DAY:
HaRav Tzadok HaKohen teaches that the month of Teves is a very special
one--for as the tenth month of the year it symbolizes Shevet Dan which was
the tenth Shevet to travel in formation in the desert. What was so unique
about Shevet Dan?
---------------------------------------------------------
CONTINUE TO PRAY WITH FIRE! Chanukah
is now a very important part of our recent past and an eternal part of our
fiber and being. As we have referenced over the past two weeks, Tefillah is
such an important part of Chanukah’s lesson: We can continue to demonstrate
the effect of Chanukah upon us.
Here
is a practical idea as to how you can truly further this goal of Improved
Tefillah--Improved Life. The book Praying With Fire began a brand
new cycle on 1 Teves--just two days ago. Thousands upon thousands have
literally become inspired to daven better (“with fire”) by this classic
work, using the Five-Minute a Day Lessons in the book. This is a great new
opportunity to start improving your Tefillah. It is important to note that
there are about 150 simanim (chapters) in Shulchan Aruch relating to
Tefillah, which is approximately the same number of chapters relating to all
of Hilchos Shabbos, including the laws of Eruvin on Shabbos.
We
urge those who have not already done so in 5777, to begin the new cycle of
Praying With Fire over the next three-month period. Your personal
growth in Tefillah--and in your relationship with Hashem--will be extremely
tangible.
----------------------------------------------------
IMMEDIATE ATTACHMENT TO CHANUKAH:
What are the last words about Chanukah that we recited yesterday at Mincha--perhaps
this is the parting message that we should take with us. In practical
furtherance of this message, we provide the following two helpful hints:
A. In
Modim, when reciting the words Ve’Ahl Kulam, realize that Kulam
is a broad, general term (in Chazal’s language, a ribui)--intending
to include more than what was previously stated. Accordingly, one can think
about something else that he should thank Hashem for not previously thought
of until that point.
B. The
last words of the bracha of Modim are: “U’Lecha Na’eh L’Hodos--and to
You it is nice to give thanks.” When reciting these words--appreciate how
pleasant it is to thank Hashem!
Hakhel
Note: We can continue to demonstrate the effect of Chanukah upon us.
Improving our Kavanna daily in pleading for “Rachamecha HaRabbim”--a
major theme of Ahl HaNissim of both Chanukah and Purim, focusing
properly in Shemone Esrei during the bracha of Gevuros Hashem (the second
bracha of Shemone Esrei relating to Hashem’s omnipotence), and the bracha of
Re’eh Veanyeinu (the seventh bracha relating to individual and community
geulos).
----------------------------------------------------
IMPORTANT POST-CHANUKAH CONSIDERATIONS:
A. Why
do Chazal ask only about Chanukah--and not about any other Yom Tov--Mai
Chanukah--what is Chanukah about? A Rav explains that this is to
teach us that we must stop to reflect upon what Chanukah is and what it
means to us.
B. A
reader thought about why we don’t light the Neiros all day on Chanukah--or
at least relight them in the morning (as we do in Shul). He came to the
conclusion that this is to teach us that although Chanukah will be over, we
must realize that the lessons of Chanukah are to last even after the Neiros
are extinguished.
C.
Another comment we received was that there is a difference between lighting
Chanukah candles--and Neiros Chanukah. Think about it!
D.
V’Ahl Hamilchamos is mentioned last in the series of Ahl HaNissim
V’Ahl Hapurkan. Weren’t the wars chronologically the first thing to have
happened? Some explain that the Milchamos refer to the ongoing
Milchamos of galus that we continue to wage (including against
terrorism)--for which we must look solely to Hashem to bring us the miracles
today--as He did then!
E.
HaRav Shimshon Pincus, Z’tl, emphasizes that Yavan is described as Choshech.
We know that the Makka of Choshech in Mitzrayim was tangible. So, too, was
the Choshech of the influence of Yavan physical, as it disaffected so many
in K’lal Yisrael. As we look at the emphasis placed on the physical and
material in the world around us, we should realize that it is Choshech--and
when we see it we should picture ourselves staring at the Neiros Chanukah
and the light of Ruchniyus that they--and K’lal Yisrael--represent!
----------------------------------------------------
AN
IMPORTANT PERIOD OF TIME:
After the Chanukah milestone, we look to about six weeks of winter until Tu
B’Shvat arrives and the first indications of blossoming flowers and fruits
arrive in Eretz Yisrael. The thought of winter (for those who live in the
Northern Hemisphere) may make one feel chilled (even the word “Kar” sounds a
bit frosty), but we, as Ma’aminim Bnei Ma’aminim, must realize that it is an
opportunity for special, and, in fact, necessary growth--as this is the
situation and circumstance in which Hashem in His Omniscient Wisdom has
placed us.
So, we
are faced with surroundings of leafless trees, long nights, cold days,
bone-drenching rains, and for some of us a little or a lot of ice, sleet and
snow. Can we succeed at all in this environment? No doubt that we can
succeed--and thrive.
We
would first like to once again provide a suggestion that has proven to be
successful in the past-- take the next 40 days in a row and, at least one
time a day, make the brocha of SheHakol Niheyeh Bidevaro and the
bracha of Borei Nefashos preferably from a Siddur, and with the
special warm feeling that Hashem loves you with an unbounding love and wants
to shower bracha of all kind upon you.
We
would also like to provide a second thought based upon the teachings of
HaRav Meir Schuck, Z’tl, the Temesvar Rav. HaRav Schuck brings the words of
Rebbi Shimon (Avos 2:18): “Be meticulous in reading the Shema and in prayer;
when you pray, do not make your prayer a set routine but rather [beg for]
compassion and supplicate before the Omnipresent....” HaRav Schuck notes
that, at first glance, this Mishna does not appear to belong in Mesechta
Avos, which teaches us pious behavior, and not required conduct. After all,
are not the proper recitation of Shema and Shemone Esrei absolute Halachic
requirements? Indeed, there are literally scores of chapters in Shulchan
Aruch relating to the Laws of Kriyas Shema and Shemone Esrei! HaRav Schuck,
therefore, concludes that Rebbi Shimon wants us to understand that even when
reciting Kriyas Shema and Tefillah properly--with no talking, no
interruptions, starting on time, properly enunciating the words and reciting
them loud enough to hear them, etc., there is still another important
dimension of which we must continuously remind ourselves. That is, each
Kriyas Shema, each Shemone Esrei, is very literally a once-in-a-lifetime
opportunity, for it will never recur. Yes, you have recited Kriyas Shema
and Shemone Esrei thousands and thousands of times, but are you truly taking
the opportunity to be “zahir”--careful to recognize and
appreciate--that this particular Shema and Shemone Esrei in front of you is
a one-time opportunity and that it should not get lost among all those
thousands of occasions that you have had until today, and B’Ezras Hashem,
the tens of thousands that you will have in the future? One should not
simply “be Yotzei” his “obligation” by routine. Instead, one should avoid
the negative habit, the dry rote, the repetitive redundancy by taking a
moment out before each Shema and Shemone Esrei to appreciate--and
treasure--the truly monumental opportunity. As one peeks out the window,
and things may seem to look cold and bleary, day in and day out, as the
pattern of winter appears to be almost nothing but darkness, we should break
out and recognize the new, fresh, stand-alone opportunities of the day--two
Shema affirmations and three Shemone Esrei private encounters with the
Almighty. If we can work on this until Tu B’Shvat, we will have brought
spring into our winter!
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