“Hashem is good to all; His mercies are on all His works
(Psalm 145:9).” In Perek Shira, Chapter 6, the scorpion voices
this thought: “G-D is good to all and His mercies are on all His works.”
Rav Kanievsky, Shlita, explains that the scorpion poses a great danger
such that all who see him hurry to kill him. Therefore, in order that the
species not die, G-D granted him the kindness that seventy scorpions are born at
one time. The scorpion acknowledges the gift that he has been
granted. Were it not for his multiparity, he would vanish from the
earth. To him, G-D is both merciful and good.
Moshe
Rabenu was mystified. As he reviewed the Torah he noticed that one
verse might be misinterpreted. The verse that caught his attention
records a statement that HaShem said to the angels, just before He
created Adam, the first human. Specifically, HaShem said to the angels,
“Let us create man in our image.”
Yet
HaShem is the sole Creator. The angels are His ministers, who are bound
to carry out His will. They did not assist in the creation of man. If
so, why did HaShem say, “Let us create man”?
The
answer is profound. HaShem consulted with angels in order to express
His respect for them. Even though they took no part in creation, HaShem
shared His plans with them and acknowledged their presence. In effect,
He asked them for their permission before He created man!
HaShem
teaches us an important lesson in human relations. That is, one who has
authority over others should consult with them and ask permission from
them before he takes action. Sensitivity to others is the very essence
of all interpersonal relationships.
Yet,
Moshe was concerned that some readers might mistakenly take the plural
tense, “Let us create,” as an indication that there are two Creators.
However,
HaShem considered it more important to teach the lesson of sensitivity,
care, and respect; than to be concerned that someone might misinterpret
the verse!
Astounding! HaShem values the lesson of respectful humility towards others, even more important than His own honor!
[Based on Ohr Meir, of Rav Meir Chadash]
TODAY: Do your best to be respectful, sensitive, and considerate of others – even if they are younger or subordinate to you.
"Protect my soul and rescue me, let me not be ashamed for I have taken
refuge in You. Integrity and uprightness will protect me, for I have hoped in
You."
In this heartfelt supplication for deliverance, King David reveals the secret
of his steadfast faith in HaShem. "Protect my soul and rescue me,"
that is, I will not be put to shame because I sincerely desire to be a
"Servant of HaShem." Since HaShem knows that my every desire is to
serve Him - He will grant my request.
Regardless of the responsibility of his kingship as well as the many troubles
that He endured, King David always kept focused on the purpose of his existence
- to serve HaShem with a full heart. Therefore, he knew that HaShem would
answer his prayer - "protect and save him" so that he could
continuously advance in his Divine service.
In addition, King David realized that the purity of his heart and his upright deeds
would keep him on the path of humility. Therefore, he also prayed,
"Integrity and uprightness will protect me, for I have hoped in You."
Accordingly, not only was he a dedicated servant of HaShem, even more, his good
deeds and sterling character were pleasing to HaShem.
The combination of his devotion to HaShem and his spiritual purity assured King
David that he would find great favor and compassion in the eyes of HaShem. He
was absolutely confident that HaShem would protect and rescue him.
Mussar study awakens our hearts to both strengthen our service to HaShem and
purify our souls. May our study of Mussar spiritually uplift us so that all of
our prayers are answered. (Based on the commentary of the Ibn Ezra)
TODAY’S IMPLEMENT: Rededicate yourself to serve HaShem and offer a prayer
- filled with confidence that HaShem will answer you.
"In the day when I fear, I will put my trust upon You! In Elokim, I will praise His word; in Elokim I have put my trust - I will not fear; what can man do to me?"
This exuberant declaration of King David’s steadfast trust in HaShem reveals one of the great secrets of faith. Mainly, the master of faith utilizes the challenges of life to raise himself to new levels of faith and empowerment. Even if he temporarily fears when faced with a difficult test, he immediately rebounds and channels that fear into a stronger level of trust.
In this light, King David said, "In the day I fear, I will put my trust in You." That is, when the day brings me to a fearful situation, I immediately "put my trust in You." Rather, then let the fear rule over me, I rule over the fear by strengthening my faith.
Then King David said, "In Elokim I have put my trust - I will not fear." This statement seems to contradict the first statement, in which King David states "In the day when I fear."
Rather, King David teaches us the dynamics of faith. "In the day when I fear" refers to a new challenge that required him to attain a stronger level of faith. Like a weight-lifter that strains for extra power to lift heavier weights, so too, King David, struggled for a new dimension of trust to bear his new trial.
His fear did not reflect a lapse of faith. Rather his fear revealed his courageous effort to take on a new level of trust in HaShem, i.e., In the day when I fear, I will put my trust upon You. Once he adjusted to the "heavier load" he devotedly declared, "In Elokim I have put my trust - I WILL NOT FEAR."
TODAY: Reframe your situation - and channel your fear - into a new, fresh level of faith and trust in HaShem.
On Rosh Chodesh Elul 5695 (1935), Rav Dessler, Z’tl, wrote the following advice in a letter to his son: “...My dear son, please remember what is before you, the Day of Judgment, which requires great preparation. You must daven from the depths of the heart to arouse Rachmei Shomayim (Mercy from Heaven) that we merit Heavenly Assistance, and that Hashem gives us success in attaining Teshuvah from the depths of the heart, for this is the ikar (essence) through which we can emerge innocent in justice B’ezras Hashem” (Michtav M’Eliyahu Volume 4, page 313).
Practical Suggestion: Beginning today and until Rosh Hashanah, in the fifth brocha of Shemone Esrei, Hashiveinu, Avinu, l’Sorasecha, have sincere kavana for the simple meaning of the words, asking Hashem to bring us closer to Torah, to His Service and to Teshuvah Shlayma.
Remember, there are no limits to what we can accomplish with Siyata D’Shmaya. Just one sincere tefillah can get us there!
Special Note Two: During the month of Elul, we strive to come closer to Hashem in preparation for the Yomim Noraim. In fact, we add Tehillim Chapter 27 (“L’Dovid Hashem Ori VeYishi”) beginning on Rosh Chodesh Elul. We all know that the word “Ori” refers to Rosh Hashana, which is light, and the word “Yishi” refers to Yom Kippur, which is salvation. This being said, what word in L’Dovid refers to Elul itself?! Some have suggested that its second word, “Hashem,” alludes to Elul, for it is during this time that we are to feel Hashem closer to us. Accordingly, we suggest that our special Shemone Esrei project for the next day be to look for the word “Atta”--You--not only within the context of the last words of each Bracha (“Baruch Atta Hashem”), but also within the entire Bracha itself. Feel the fact that Hashem is in front of you (Nochach) when you recite this word, and try to understand why it was placed at that point by the Anshei K’neses Hagedolah.
To put our goals in perspective, to date we have tried to accomplish a better Kavannah and understanding in Shemone Esrei for “Hashem Elokeinu”, “Rachamim”, “Chesed”, and now “Atta”.
Special Note Three: It is interesting to note that the Torah requires us to give Ma’aser Sheini in the first and second, and then again fourth and fifth years, of the Shemittah cycle, while requiring Maaser Ani to the poor in the third and sixth years of the cycle--after having brought Maaser Sheini to Yerushalayim in each of the previous two years. There is a great lesson here. One first recognizes and realizes through the Ma’aser Sheni that his material possessions are truly Hashem’s--as he goes up to Yerushalayim with the Ma’aser Sheni at Hashem’s command, and is then infused with Yiras Shamayim while consuming it within the Holy City (see Baba Basra 21A and Tosfos there). After attaining this knowledge and state, he can then give Ma’aser Ani, the tithe to the poor, with the proper feelings and understanding. Let us attempt to learn from this essential teaching. At this time of year, we may be asked to give more Tzedakah than usual--perhaps more than in all prior months of the year combined! That being said, we must be careful to recognize and realize before we express a sigh, or a feeling of incapability or even annoyance, that the Torah teaches us an important order--first there is Ma’aser Sheini, and then Maaser Ani--which means that we must first realize to whom the money really belongs, and then feel the merit of giving whatever we reasonably can--based upon this knowledge. We must further always remember that it is BeHashgacha Pratis that this particular person came to our door, came over to us in Shul, or sent us an envelope, or that we noticed that ad or flyer, or that we know the person in charge of this parlor meeting, or that our neighbor is involved in the collection for that family or Chasuna. Tzedakah not only means charity, it means righteousness (the first letters of which are “right”). Hashem, with His tzedaka opportunities for us, is allowing us to understand the lesson of Ma’aser Sheni and Ma’aser Ani, and of acquiring merit in a unique and particular way, designed especially for us. Giving Tzedakah over the next month in the right frame of mind and with the right attitude can take us a long way on the “right” path for the coming year!
Special Note Four: When we hear about people doing a Cheshbon HaNefesh at this time of year, it is not fairy tale, or even for the Tzaddikim of yesteryear, but is an actual and wonderful reality, even for our generation. We obtained the list [provided by the following link http://tinyurl.com/lb7zus] of a Ba’al HaBayis, a working man, who had prepared a sheet of his own items to think about or work upon for this month. Obviously, we are publishing it with a goal of anonymity, and do not know if he reviews the list throughout the day or chooses something different everyday to focus upon, but, clearly, just preparing a list is an important first step. Everyone can and should do the same in their own unique, personal and wonderful way.
Rabbi Eliyahu Roman, Shlita, recalled a remarkable and penetrating thought that he had heard from HaRav Shneuer Kotler, Z’tl. Reb Shneuer brought the teaching of the Arizal regarding the 40-day period between Rosh Chodesh Elul and Yom Kippur. The Arizal compares this 40-day period to the 40-day period in which a new embryo is formed, for during this time one must recreate himself, one must form himself anew. Reb Shneuer added that just as each day of the 40 day period is absolutely essential to the embryo’s growth and development, so is each day of the 40-day period until Yom Kippur a vital link in our rebuilding. Imagine, says Reb Shneuer, if the embryo would take a day off during this crucial period--what havoc it would wreak on the whole system--so, too, the Arizal teaches us, that we must view a day without plan, without goals, without development, without change during this period in the very same light! Something to remember--every single day during this very special period.
Hakhel Note: The Sefer Mateh Ephraim, the classic Halachic work on the laws of Rosh Hashanah, Yom Kippur and Sukkos, refers to the days of Elul as “Yomim Kedoshim”--Days of Holiness. Let us picture ourselves developing this holy period, and not lose the precious daily opportunities we have to ensure our complete and optimum development.
Special Note Two: There is a stunning lesson provided for each and every one of us by Rashi in last week’s Parsha. The Parsha teaches us that before Bnai Yisroel were to go to war, the Kohen Moshuach Milchama was to teach them that it was a Mitzvah not to be scared of the enemy, and to provide words of encouragement. He would begin his address to the soldiers with the words “Shema Yisroel Atem Kereivim Hayom...--Hear, O’ Yisroel, you are coming close to battle...let your heart not be faint, do not be afraid (Devorim 20:3).” Rashi (ibid.) brings the words of Chazal: The reason the Kohen begins his words with Shema Yisroel is to tell the warriors that even if they had only the zechus of Krias Shema, they would be worthy of being redeemed. The war itself--life and death for the masses, as well as the security of all the people back home--could be decided by the proper recitation of Shema alone! What a lesson for us at this time of year--life for the individual, life for the people could be gained by properly reciting Krias Shema!! Let us take a moment before reciting the Shema to reflect upon the magnitude of the event--Kabalas Ohl Malchus Shomayim, Ahavas Hashem, the many Mitzvos mentioned in Shema, and at least try to say the words with the proper pronunciation and with the understanding of each word. If you do so, you can not only plainly emerge victorious in your own battle--you can literally also do your part in winning the whole war!
Special Note Three: In our quest to improve our focus on Shemone Esrei, and to better understand where the Anshei Kenesses HaGedolah have placed certain words and why, we have thus far focused on “Hashem Elokainu” and “Rachamim” (did you find the bracha in which Rachamim is requested not once, but numerous times?). The next word we suggest to focus on is an attribute of Hashem that we truly need in large quantities--”Chesed”--Hashem’s kindness. You may find it interesting to note how and when we request it, and its relationship to Rachamim in the Shemone Esrei’s brachos. In all events--be sure to have Kavana when asking that Hashem grace us with his Chesed--even if we may not deserve it!
Special Note Four: It is interesting to note that the archetypal example of something that is unkosher is the chazir, the pig. This is so even though, unlike many animals which have no sign of Kashrus, the pig at least has one of the two. Doesn’t it at least get a 50, instead of a zero--besides all of the negativity and loathsomeness associated with it? Chazal suggest that the fact it is half-way there turns it into a fraud, a trickster, a deceitful animal, as it displays its “kosher sign,” and hides the truth about itself to the world. We can perhaps apply the lesson from this one-signed animal in our daily lives. We are each built of the Mitzvos and Ma’asim Tovim we perform in this world. These deeds can be placed into two basic categories--Bain Odom LaMakom and Bain Odom LeChaveiro. We must be careful to remember that we are to have both of these “kosher” signs, and not display one of them, without really possessing the other. It is for this reason that we must be careful at this time of year not to choose only one of the two categories at the expense of the other--because together they make us into a complete being. As we work on improving our Tefillah, our personal relationship with, and understanding of, Hashem, we must also be careful to improve our relationships with people. The Gedolim have asked that we focus on improving the way we speak to others, eliminating the thoughtless or hasty sharp edges of Ona’as Devorim, and replacing them with thoughtful words of concern, compliment and caring. The difference could very well be life-giving to the person to whom they are addressed and even to his family--and, ultimately, life-giving to you and yours as well. With the newly-published sefer from the Chofetz Chaim Heritage Foundation on Ona’as Devorim--Positive Word Power, one should bli neder pledge now to study its daily lessons in the coming year. Until then, one should try his utmost on his own to use that positive, life-giving language that he is so capable of. How many smiles and good feelings can you generate today?
Even the halacha seforim (the Mishne Berurah and the Kitzur Shulchan Aruch) teach that Elul is an acronym for “Ani L’Dodi V’Dodi Li-I am to my Beloved and my Beloved is to me”. This teaches that Elul is a time of expressing love to our Creator and our Creator expressing His love for us. How is this love actually expressed?
1. Hashem’s Love to Us. Hashem has made these days days of “mercy, and forgiveness” for us. Just as a loving father looks away from the inadequacies of his sincere, dedicated son, Hashem says He will prepare for the King’s day of judgment by remembering our good qualities and our desire to emulate Him, albeit with some inadequacies.
2. Our Love to Hashem. Twice daily in Shema, we state the following mitzvah: “V’ahavta es Hashem Elokecha-and you shall love Hashem Your G-d.” The Gemara (Yoma 86A) explains this posuk as follows: You express your love of Hashem by making the Name of Hashem beloved among people through proper conduct, conduct “b’nachas” with others. It is no small wonder then, that the yeshivos emphasize study of middos bein adom l’chaveiro (between man and fellow man) during the month of Elul. In fact, in Kelm, the yeshivah studied sefer Tomer Devora during this time, because this sefer emphasizes the love one must have for his fellow man. Succinctly stated, by showing our love for Hashem’s creations, we follow in Hashem’s ways, and demonstrate our love for Hashem Himself.
Practical Suggestion: Every day until Rosh Hashanah, practice love for your fellow man by doing kindness and favors, to the extent that you can.
We would like to hear from our readers on other ways they feel a person can demonstrate his or her love of Hashem, to properly fulfill the mitzvah of V’ahavta es Hashem Elokecha during this month of Ani L’Dodi V’Dodi Li.
Special Note Two: Today we began to blow Shofar and recite an additional Mizmor, Mizmor 27 from Tehillim after davening. The Shofar blowing is to remind us that the King will soon be arriving, and will sit in judgment. The Mizmor is recited, some point out, because it contains Hashem’s name 13 times, corresponding to Hashem’s 13 Attributes of Mercy.
It is fascinating to note that, while we continue the Mizmor through Shemini Atzeres, the Shofar is sounded only through the second day of Rosh Hashana. One possible reason for this may be that the Shofar is to prepare us for the King’s arrival. Once He has arrived, on Rosh Hashana, we no longer need any reminders of His near-tangible presence. The Mizmor, on the other hand, through the 13 Names of Hashem, is to remind us that we must constantly plead for mercy, through the judgment for rain on Shemini Atzeres.
The days of Elul are referred to as Yemei HaRachamim--The Days of Mercy. Paradoxically, reflecting upon mercy actually helps us prepare for judgment. If a person prepares only for judgment, he will tend to view all of his activities in a favorable light, and actually lead himself to believe that he is much better than he really is. Think about the way a lawyer may prepare a court case--viewing the facts in the light most favorable to his client. Thus, in thinking about why one needs mercy over the coming days, we will take a better look at our actions and inactions.
In order to assist us in this goal, we are suggesting that the next word for us to find in Shemone Esrei, and have Kavannah in, over today and Sunday is the word “Rachamim”--mercy. Search for the word Rachamim, reflect upon its meaning where Chazal placed it, and think about why you need it--and ASK FOR IT!!
Special Note Three: As, once again, today is the first day of Elul, we renew our call published just two days ago--each of which is a real and practical plan for the month. To remind you, here are the two proposals:
1. If you begin today to learn just three (3) Mishnayos a day of Mesechtos Rosh Hashana, Yoma, and Sukkah, **starting with** Mesechta Rosh Hashana, continuing on to Mesechta Yoma, then on to Sukkah, you will have completed all three Mesechtos by the middle of Sukkos. A nice demonstration!!
2. The Sefer Mesilas Yeshorim is actually not a very long sefer. If you take your edition, and divide it into 30 segments over the month of Elul, you will find that you need study only a few pages a day to complete the sefer before Rosh Hashana. Reviewing the Mesilas Yeshorim over the month of Elul is a fine accomplishment, and a remarkable complacency shredder.
Additional Note: As today is likewise 30 days before Rosh Hashana, some may want to begin learning the Halachos of Rosh Hashana and Shofar today. The Luach Bnai Yaakov brings the p’sak of the Mishne Berurah (Shulchan Aruch, Orach Chaim 597:1) who rules that after Shul on Rosh Hashana, one should go home and (obviously not forgetting the awe of the day and the time), have a festive meal and BeSimcha! With this, we start you on Hilchos Rosh Hashana!
Special Note Four: Having made the previous point, we provide the following thought:
HaRav Eliyahu Dessler, Z’tl, writes that he believes that the reason Teshuva is a difficult concept for many is that people find it too difficult to change, and, being honest with themselves, basically give up on the idea. When they recite Selichos, say Viduy, or otherwise hear the Shofar or daven the special prayers of the Yomim Noraim, they are indicating that they would change if they could, but do not really feel that it can happen overnight--or even in the present or near future.
The Torah teaches that this seemingly realistic--but negative--attitude is misplaced and, in fact, incorrect. If one would only recognize that each Mitzvah accomplished, each improvement in conduct or middos, every nice brocha recited, every victory against the Yetzer Hara, actually positively impacts upon and truly completes creation as a whole, he would have a much more constructive approach to the process of self-improvement and Teshuva. One would view himself as extremely successful if he became a partner at Goldman Sachs or a senior executive at Sony. Here, one is actually being given the opportunity to be a partner with G-d in Creation itself. The importance of every act of improvement between man and Hashem, man and man, and man and himself, is detailed in the Nefesh HaChaim (2:13 ). There is truly an air of holiness which not only pervades, but surrounds, each Mitzvah and Mitzvah-doer. It is quite possible that for this reason we are required to stand in the presence of one who performs a Mitzvah (see Mishna Bikurim 3:3, and Bartenura there).
Today, we enter the 40-day period of the “Yemei Ratzon”, the days of appeasement. The Tanna D’vei Eliyahu, quoted by the Chayei Odom (Chapter 138), writes that “The month of Elul is the most favorable and auspicious time for a person’s Teshuva to be accepted, for they are days of appeasement…just as Hashem was appeased for the sin of the Golden Calf during these days, He also arouses His mercy on our behalf in our times and is appeased by our Teshuva as well.”
By rejoicing in the prospect of Teshuva, by being happy over the opportunity to improve, by feeling good when giving nachas to Hashem and coming closer to Him, we can benefit from the upcoming unique and special days to their wonderful fullest.
Special Note Five: We continue with our Erev Shabbos--Hilchos Shabbos series. We present below several Halachos relating to Halachos of Shabbos which may require additional care:
1. The Mishne Berurah (Shulchan Aruch, Orach Chaim 260; seif katan 7) records that “Yesh Mekomos”--there are places, in which the custom is not to cut your hair or your nails on Rosh Chodesh--even when it falls on Erev Shabbos, because this is the directive of Rebbe Yehudah HaChassid. Accordingly, it would appear appropriate for one to ask his Rav what the “custom of his place” is in this regard--and that Shaila must happen today!
2. Games in which points are tallied--where people gain and lose points should not be played on Shabbos (Shemiras Shabbos KeHilchasa, 16:34).
3. One may gently remove food crumbs from one’s hair, but must be careful not to take out hair with it. It is for this reason that one should stay far away from children chewing gum on Shabbos--if the gum “somehow” ends up in your hair, you will not be able to remove it, because you will undoubtedly pull out hair with it.
4. The Shulchan Aruch devotes an entire Siman (285) to reading the Parsha “Shenaim Mikra VeEchad Targum”--which, in addition to being a Halacha in Hilchos Shabbos and in Hilchos Talmud Torah, is an incredible Segulah. Chazal (Sotah 49A) teach that one who is “Mashlim Parshiosav Im HaTzibur” will be blessed with the greatest of brachos--“Ma’arichin Lo Yomov U’Shenosav”--he will have length of days and years. Especially at this time of year, for those who have not been careful enough with this unparalleled Mitzvah, one should undertake (or re-undertake) it with a special diligence and zeal--after all it involves Shabbos, Torah--and is an elixir for life! The Sefer Piskei Teshuvos (3: p.63) brings that although there are various ways in which to fulfill this Mitzvah, the Chofetz Chaim’s minhag was to recite each Pasuk twice immediately followed by the Targum on that Pasuk. For further detail on the best time to perform the Mitzvah, please see the Mishne Berurah and Bi’ur Halacha in Siman 285. Women are exempt from this Mitzvah--but they still can use the time that it would take (approximately ½ hour) to learn about the Parsha.
-------------------------- Hakhel MIS --------------------------
One of the main points of focus or change that we hope to undertake over the coming month is some form of marked improvement in Tefillah, which is so essential to the betterment of our relationship with Hashem. In the hope and interest of our improving all together in some way, we will be providing (bli neder) over the next several weeks, a word or phrase to focus on in Shemone Esrei over the course of the next day. It will be each person’s responsibility to search for the word or phrase in each of the nineteen Brachos, have Kavannah for its meaning when reciting it, and briefly try to understand why the word or phrase is found in that particular Bracha. Fascinatingly, you may find that what you would otherwise expect to be key or essential words in Shemone Esrei appear much less often than you think.
Today, we will begin with the phrase "Hashem Elokeinu"--the two great names of Hashem appearing side by side, with the word "Hashem" connoting that Hashem is the Master of All, Who Was, Is, and Will Be, and Who Continuously Creates (Me’Haveh Hakol), immediately followed by the word "Elokeinu" connoting Strength, All-Capability, Omnipotence, and the Hashgacha Pratis of Hashem over us. These two names of Hashem appearing together in a Bracha conveys a powerful message. Finding and reciting these two Sheimos consecutively with Kavannah will certainly aid your Shemone Esrei in the Brachos in which they appear--and will keep you alert in other Brachos as you search for this very special term!
Special Note Two: On Rosh Hashanah, we will be accepting Hashem’s Malchus over us. How can a person now begin to accustom himself to accepting the Attribute of Hashem’s Malchus? This is exactly the question that HaRav Moshe Cordevero, Z’tl, asks in his classic Sefer Tomer Devora (Chapter 9). He answers that the starting point is for one not to feel haughty, conceited or over-confident because of all that he possesses. Even if one is a man of wealth, he should remind himself that ultimately none of his possessions belong to him and that he requires the constant mercies of his Creator. Furthermore, HaRav Cordevero teaches, one should humble his heart and act as if he himself is a pauper, especially at the time of prayer--as Dovid Hamelech referred to himself "Ki Yachid V’Oni Ani...for I am alone and poor" (Tehillim 25:16). Accordingly, an essential element of Hashem’s Malchus is our recognition of who we really are, our powers, and our limitations. A king is a king only if first he has subjects. Let’s train ourselves to be loyal and devoted subjects, privileged to have what we have and to be in His Palace only, only because of His beneficence.
Special Note Three: We will soon be wishing each other a "Kesiva Vechasima Tova." When we wish this blessing upon someone else and when we receive it, we must appreciate its true import. HaRav Chaim Kanievsky, Shlita (brought in Sefer Derech Sicha) teaches that the most important part of a Bracha from a Tzadik is our Bitachon and Emunah that Hashem will help in the merit of the Bracha. Thus, if one does not truly believe that the Bracha will help, it will generally not help. We therefore remind everyone to give Brachos--especially at this time of year--with sincerity (See Praying With Fire, Volume 2, Days 50-56), and to receive Brachos with the belief that Hashem will fulfill them. A Bracha such as "Kesiva Vechasima Tova" is especially powerful because it is not specific or limited, but a general Bracha--for all good. Indeed, at the end of the four Brachos of Bentching, after making many specific requests, we finally conclude with the words "Umekol Tuv Leolom Al Yechasreinu--and of all good things may He never deprive us." The all-encompassing conclusion assures us that we have covered our needs in totality. We can now understand the popularity--and the necessity--of the meaningful Bracha--"Kol Tuv!"
Special Note Four: We cannot let the last day of Chodesh Av go by without mention of one improvement in Bein Adam Lechaveiro, as well. The Sefer Sha’arei Teshuva (3:231) warns each and every one of us not to be a "Nirgan." What is a Nirgan? The Sha’arei Teshuva explains that it is one who constantly finds fault with others, and does not judge others favorably. He is one who first views that which his neighbor or friend has said or done in a negative light. He converts unintentional deeds into intentional ones, and often views himself as the victim, the one who is sinned against. He complains too often. Undoubtedly, none of us view ourselves as Nirganim--as complainers--as people who don’t judge favorably, as negative people. However, the next time you are about to complain or criticize your co-worker, neighbor or friend either verbally, or even mentally, think to yourself--Am I being a Nirgan? (Even the sound of the word should make us shy away!) Let us conclude Av in a "Nirgan-less" way!
Today is the Yartzheit of HaRav Avrohom Pam, Z’tl. Rabbi Shimon Finkelman has written an almost five-hundred page biography entitled Rav Pam (Artscroll), which is highly recommended, because it provides so many essential teachings. Set forth below are only a few brief samples from this lesson-filled Sefer:
1. At a Shmuess on Da’as Torah, Rav Pam said: “Da’as Torah emerges after decades-long immersion in the Sea of Talmud. It comes from strenuous, relentless effort to understand the word of Hashem. It comes from total submission to Hashem’s will, and from a life lived in holiness and purity, unencumbered by physical desires. It flows from a person whose very essence has been elevated by Torah; everything in his world is based solely on Torah. The mind of the Talmid Chacham will bring a clear perspective to all that transpires in this world. Such a person is endowed with Da’as Torah.”
2. HaRav Matisyahu Salomon, Shlita said the following at a Yartzheit Shiur for Rav Pam, “In the order of Kabbalos for the new year, Kiddush Hashem has to be our first priority. To make Hashem’s Name beloved is a positive commandment in the Torah. When a person makes Hashem’s Name beloved, this bears witness that he feels a closeness with the Ribono Shel Olam. To act in the way of Rav Pam is not beyond the letter of the law. He merited to teach the Jewish world about its obligations regarding behavior. And it is quite possible that we are still in Galus because we have been remiss in not learning sufficiently from him. If he could return and speak to us today, as we stand on the threshold of a new year, this is what he would tell us: ‘A’ahvaihu Al Habrios--Inspire people to love Him! I gave my entire life for this purpose, to make Hashem’s Name beloved!’”
3. One of his Talmidim was questioning whether he should go into Chinuch, or into another profession. The student recalled this as Rav Pam’s response: “Baruch, some people will tell you Chinuch because this way your portion in Olam Haba will be assured. And I tell you, Baruch you should enter the world of Chinuch because there is no greater Simcha in this world than to teach Jewish children.”
4. Rav Pam taught: The stage at which a child has minimal ability to acquire an object is when he knows to “discard a stone and take a nut,” that he is old enough to understand that a nut has value and realize that a stone is worthless (Gittin 64B). Life is something that has to be returned at some point in time. A grown person who ignores this fact and conducts himself as if he will live forever, is like the youngest of children.
5. Before summer recess, he would tell his students, “If you are going to camp, make sure that you do not make fun of the food.” He would go on to describe how hard a camp cook works and the pain that he or she is liable to suffer if the food is ridiculed. He would also remind them to thank the cook for his or her efforts. He would add some advice for those who were exceptionally dedicated to their studies: “If learning fifteen extra minutes will mean coming late to lunch and causing the waiter to work harder, it’s not worth it.”
6. In his last Shmuess in the Yeshiva, he discussed Tzaraas, which was a Divine punishment for the sin of Lashon Hara. There were two components to this sickness; the physical discomfort it caused and the disgrace the Metzora experienced because of his Tzaraas. “The physical discomfort,” said Rav Pam, “was a punishment for the harm and suffering that the sinner brought upon those of whom he spoke evil. The disgrace which the sinner endured, on the other hand, corresponded to the Chillul Hashem which he caused by speaking Lashon Hara. As the Chofetz Chaim explains, one derives no physical pleasure from speaking Lashon Hara; it is simply a Midah Ra’ah, a wicked carelessness in matters of speech. This sort of sin, in which one is not tempted by physical desire, is a flouting of Hashem’s will, and a desecration of His Name. This desecration is compounded when one’s words are uttered in public...ultimately it will be the one disgracing, who is, in fact, disgraced.”
7. He taught: It happened that a renowned Rosh Yeshivah visited a wealthy Jew at his office to solicit a donation for his Yeshivah. The businessman excused himself, saying that at the moment he was busy with a few customers and could not interrupt. The Rosh Yeshivah said to him, “Do you think that you were sent down to this world for nothing other than to sell dry goods? We were placed here to accomplish something for K’vod Shamayim!” It is our obligation to demonstrate the beauty of Torah. The essence of Torah is “Its ways are ways of pleasantness” (Mishlei 3:17) meaning, a pleasant approach in all interpersonal matters--within the family, between husband and wife, between neighbors, and a fastidiousness regarding truth and uprightness even beyond the letter of the law.
8. Once HaRav Pam told his dentist, “I envy you. You do Chesed all day. People come to you in pain and you make them feel better.” The dentist replied, “It’s a fringe benefit of the profession.” “You’re wrong,” replied Rav Pam. “Your profession is to do Chesed with people. The fringe benefit of it is that you earn a living.”
9. HaRav Pam related the following after returning from Eretz Yisroel: Upon my first encounter with the Kosel HaMaaravi, I was enwrapped in lofty thoughts and the tears flowed naturally, as one would expect. Chazal teach that the souls of the Avos come there on Shabbos eve, so I returned there for Kabbalas Shabbos. Then, too, I prepared myself mentally as I stood ready to visit a holy site on a holy day, when holy Neshamos would be present. To my dismay, when I arrived there, it was like coming to the market. “Shalom Aleichem!” people called out to me. “When did you arrive?” “Where are you staying?” “When are you heading back? Which airline?” I saw that people were conducting themselves there the same way they conduct themselves in Shul--the same conversation, the same lightheadedness. If this is how they act at the Kosel, one can assume that they will act this way as well at the site of the Third Beis Hamikdash?...Prepare yourselves now for how to act then!
10. Once, HaRav Pam knocked on the closed door of the office of HaRav Moshe Wolfson, Shlita, but would not open the door a bit until he first heard the words “Come in.” HaRav Wolfson, who did not know who was at the door, said of HaRav Pam, “Whoever is knocking is a Ba’al Derech Eretz.”
11. He once told his son, “By us, a word is a contract.”
12. Regarding character development he would say, “It’s not your ‘nature’--it’s your choice,” as the Rambam teaches in Hilchos Teshuva (5:1). Similarly, he taught that one should not say, “What can I do if I don’t like him?” For a person can control his emotions and refine his Middos--if he makes the proper effort.
13. Rav Pam would remind his students to strive to act according to Hashem’s will when going about their daily business. If this is how we act, then we have the special right to say to Hashem (from time to time throughout the day), “Ribbono Shel Olam--Chazei DeAlayich Ka Somichna-Hashem--see that I am relying on You! (Bava Kamma 100A)”
14. He once said, “What is the definition of an Am Ha’aretz”? One who thinks that in order to serve Hashem, one must forgo enjoyment of life in this World in favor of life in the World to Come. A Talmid Chochom by contrast, knows the truth--that a Ben Torah has the best of both worlds.”
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In last week’s Parsha, we find a special emphasis on the Mitzvah of Tzedakah, as an appropriate introduction to the Month of Elul. HaRav Moshe Feinstein, Z’tl, makes a remarkable point about Tzedaka by simply translating a Pasuk for us. The Pasuk in the Parsha of Tzedaka states “Lo Se’Ametz Es Levovevca V’Lo Sikpotz Es Yodecha Mai’Achicha HaEvyon (Devorim 15:7)...do not harden your heart and do not close your hand to your destitute brother.” HaRav Moshe notes that there are *two* Mitzvos here--the first is to be sensitive, to train your heart to feel for your brethren--not only when they stand before you, but also to be ready for them in the right frame of mind and with the right attitude when they do come. Then, there is a second Mitzvah when you physically encounter a destitute person to not close your hand--to open it and give, as you not only visualize yourself as a giver-but actually give.
With this in mind, we can appreciate a serious question and answer of the Alter of Kelm, Z’tl. The Alter was very bothered by the Ma’aseh of Nachum Ish GamZu--who told the poor person to wait a moment while he disembarked from the donkey so that he could unload and provide food for him. In the interim, before Nachum Ish GamZu was able to feed him, the poor person died, and Nachum was so troubled and distressed that he took an incomparable Kapara upon himself. Based on these facts and circumstances, what, in actuality, did Nachum do wrong at all? Undoubtedly, as a great Tzadik (he was a teacher of Rebbe Akiva), he proceeded with great alacrity off the donkey, and surely intended to give the destitute person the best of what he had to offer. What more could he have done?! The Alter answers that Nachum realized that he should have been prepared--and had something ready--in the eventuality of noticing a famished poor person on the road. This, perhaps, is the aspect of Lo Se’Ametz Es Levavecha--the preparedness and readiness--to which HaRav Moshe Feinstein refers. If we have a checkbook ready, dollars or quarters available at a Chasuna or in Shul, a cold drink on a hot day for someone who knocks at the door, if we give to a poor person before he approaches us, rather than waiting to be approached, if we think about how we can help the poor or those who need help in our neighborhood, if we can join or start Gemachs which turn leftovers from large or small Simchas into food for those who would appreciate it in our neighborhood--then we will not only be giving--but thinking about giving and how to give--which is what the Torah truly (and, indeed, expressly) seeks of us!
Special Note Two: As Chodesh Av will shortly leave us, we must now strengthen our resolve not to let the lessons that we have learned ebb away. Rabbi Heshy Kleinman, Shlita, reminded us of the following lesson-for-us-all (originally presented in Reb Shraga Feivel, by Yonasan Rosenblum (Artscroll p.110)):
“One day Reb Shraga Feivel Mendlowitz was teaching Tehillim, whose subject is the Jew’s eternal pining for return to Jerusalem and the Temple that once stood there, “Nichsefa V’Gam Kalsa Nafshi--My soul yearns, indeed it pines for the courtyards of Hashem (Tehillim 84:3).” When he reached the next Pasuk, “Gam Tzippor Matza Vayis...--even the bird finds a home, and the free bird its nest,” the tears ran down his cheeks, as he lamented, “Everything has its place--except for the Shechina (the Divine Presence), which remains in exile.”
When we recite the many brachos in Shemone Esrei three times a day relating to Galus and Geulah, when we recite the words “Ki LiShuasecha Kivinu Kol HaYom,” we should at least be moved to think about what we really need--and how desperately we need it! Are we no less Jews than HaRav Shraga Feivel? Let us move ourselves in the same way he did--by simply taking a moment of reflection to think about it! As the Mesillas Yeshorim (end of Chapter 19) teaches, our thoughts, our feelings, our prayers and our yearnings, mean very much in Shomayim, and it is our great obligation and privilege to bring ourselves, K’lal Yisroel, and the World--to where we are supposed to be!
Every day since the time of creation, the sun has
risen each morning shining its life-giving rays of warmth and light upon our
earth. This continuous gift of light that greets us each day with all of its
invaluable benefits is a clear revelation of HaShem and His abundant
kindness.
Our Sages composed a moving prayer that expresses gratitude to
HaShem for the wonders of daylight: "He has brought forth the sun from its
place." That is, HaShem, may He be blessed, brings us the sunlight. There is no
other force besides HaShem, alone, that assists in the illumination of the sun.
It is His gift of pure kindness and compassion.
The prayer continues:
"He illuminates the entire world and its inhabitants, which He created in the
attribute of Mercy." Meaning, the sun is not the source of illumination. Rather,
HaShem, Himself, is the source of illumination, i.e., "He illuminates the entire
world."
The Zohar explains this concept by likening the sun to a mirror
that reflects light. So too, the sun does not give off its own light. Rather, it
reflects light. What light does it reflect? The light of HaShem Who illuminates
His light upon the sun!
Therefore, the sun is not the source of
illumination; rather HaShem illuminates the sun with His brilliant and holy
light, "He illuminates the entire world in His glory."
May HaShem open
our hearts to fully appreciate His great kindness and compassion of illuminating
His holy light upon us every day of our lives. [Based on Michtav M’Eliyahu
of Rav Eliyahu Dessler]
TODAY: Look at the sunlight and rejoice in
knowing that HaShem is shining His light upon you.
The Navi (Yeshaya 1:3, which we read as part of last week’s Haftora) teaches “Ami Lo Hisbonan--My nation did not consider.”
Rashi adds that the people knew they were acting improperly but “tread with their heels” on this knowledge, and simply “did not take it to heart.”
We all know too well the desperate straits we are in at this time, in which we deal with the Churban of Eretz Yisroel and Yerushalayim--the defiling of a land and of a people on the one hand; and the turmoil, death and destruction in Eretz Yisroel today--upon which the nations of the world have heaped additional disgrace and scorn, on the other.
Haven’t we yet reached a point where we will, as the Navi asks, at least “consider”? It is not, it cannot, and should not, be beyond us to go off into a room--our bedroom, dining room, study, or even the floor somewhere, to sit down and cry: “Oh, what has befallen us! A nation in ruins, the holiest people on Earth berated by the lowest nations on Earth. We are attacked by governments and the media world over.
What makes us better today than the captives of Judea taken by the Romans more than 1,930 years ago? Is it that we have some stained hardwood floors, custom wall coverings, a relatively new car or kosher tacos? We cannot allow ourselves to be fooled by the amenities, luxuries, or even just the relative comfort in which we live. We have been in exile far too long, and the longer we are here, the worse off we are. Exile does not get better with age like a fine wine; it becomes rancid like a container of open milk on a hot summer day.
L’Maaseh, living with reality and practically speaking, we are walking about badly wounded in this bitter exile. We cannot be ashamed to cry. Ashamed?!--Why, and from whom?! Why can we not pour out our hearts to Hashem, as Yirmiyahu HaNavi cries out (Eicha 2:19) “Shifchi Kamayim Libeich--pour out your heart [to Hashem] like water.”
At least today, on the eve of Tisha B’Av, and no less certainly tomorrow itself, on the day of pain and mourning over the Chilul Hashem that exists in the world today, over Hashem’s pain which is infinitely greater than ours, over a world that has been lowered to the bottom of the bottom-most depths, over all the individual and communal pain and anguish, over these and much more, we must cry real, very real, tears.
Yirmiyahu HaNavi further teaches (31:14), “A voice is heard on high, lamentation, bitter weeping, Rochel weeping for her children, she refuses to be comforted for her children, for they are not.” On this Pasuk, the Mahari Kara (in the Mikraos Gedolos) writes that Rochel Imeinu represents K’lal Yisroel, and that our weeping in exile is heard by Hashem’s ears.
Can we not shed a tear specifically over: • The pain of the Shechina over the Chilul Hashem of the Galus (the Father’s pain is greater than the child’s) • The void left by the Beis Hamikdosh that is not with us and the concomitant void of sanctity within us (we could be closer to angels, and not closer to animals) • The honor of Klal Yisroel that has been cast to the ground and trampled upon • The hundreds of thousands of Russian Jews who have been numbed by Communism • The sorry hatred of secular Jews to Judaism • The Aiden Shapiros and Jules Horowitzes of the world who are not Jewish • Terrorism • The Crusades • The Pogroms • The 1648-1649 Massacres • Churban Europe • All of the unnecessary sickness and suffering for 2,000 years (multiplied by each second of pain) • The desolation and ruination of the Har Habayis, Har Hazeisim, Chevron, Teveria… • Sinas Chinum—smiling at the mishap of another, failing to properly rejoice at another’s simcha, and finding it hard to accept another’s honor and success • The Jews who do not even know that Tisha B’Av exists • The Jews who know that Tisha B’Av exists and do not grow in their resolve to do something to end this Churban as soon as possible
If, for some reason you cannot cry--at least cry out--as our forefathers did in Mitzrayim. Remember, the gates of tears--and the gates of ruchniyus--are never closed. If we have to sit on the floor in a few hours, it should do more than cause us some temporary physical pain. Plead to Hashem as Dovid HaMelech does: “El Dimosi Al Techerash--Do not be silent to my tears!” (Tehillim 39:13) Hashem, I will not find comfort with the few pleasures I have when the Heavens and the Earth writhe in pain!
Please join with your brothers this Tisha B’Av, as our sincere tears and cries reach the Heavens.
May these tears and cries turn into overflowing sounds of salvation for each and every one of us, as we join together to witness the comforting of our people and the ultimate final and glee-filled redemption--speedily and in our days.
May our prayers for consolation be accepted by Hakodesh Boruch Hu speedily and in our days--today!
Special Note Two: Chazal teach that the Moshiach will come when we are “Nisya’ashu Min HaGeulah--when we despair of redemption.” The Baalei Mussar all ask: Are we not supposed to wait for Moshiach every day--Achakeh Lo Bechol Yom Sheyavo. How can it be that we will despair?! The answer given by many is that Chazal do not mean that we will despair of Moshiach’s arrival. Rather, they mean that we will despair that our Yeshua will come from foreign governments, wise scientists, or even from our own wisdom or strength. Rather, we will once and for all realize, and put into real practice, that we have no one to rely on, no source of yeshua whatsoever--except for Our Avinu SheBashamayim. It may be a very worthwhile endeavor for you to repeat this several times a day--every day of the year!
Special Note Three: HaRav Chaim Kanievsky, Shlita, was asked whether we will continue to fast if the Moshiach came on Tisha B’Av. He answered that it will depend if the Moshiach came before Chatzos or after Chatzos (1:02 New York time). If the Moshiach comes after Chatzos, we will complete the day in fasting, for Tisha B’Av is not only a day of mourning, but a day of Teshuva, as well. Let us not forget to do Teshuva on Tisha B’Av--wouldn’t it be so remarkable and special if the Moshiach actually came while you were doing Teshuva?!
HaRav Matisyahu Salomon, Shlita, notes that the worst part of our Galus is when Hashem is “Haster Astir” (Devorim 31:18)--completely hides Himself from us. Indeed, what greater tragedy can there be than to be removed from the Source of all life and goodness—Hashem? And this occurs when we feel comfortable and complacent with Galus life. Paradoxically, then the most extreme Galus is reflected by our comfort and satisfaction. As an example, HaRav Salomon states that during the time of the Cantonists, when Jewish boys were forcibly abducted into the Czar’s army for 25 years, everyone acknowledged and agreed this was a terrible gezaira--decree--of Galus. On the other hand, with the current “kids-at-risk” situation all over the world, there are those who simply attribute it to community, local or family problems, to issues of a lack of communication or, sometimes, even too much affluence, but many fail to recognize it for what it truly is--the same Gezeiras Galus as the Czar’s Cantonists.
Similarly, HaRav Salomon notes, we are beset by most severe and serious illnesses in a manner disproportionate to the rest of the population. This is not happenstance, it does not **ultimately** have to do “with the water”, or “with the family”, or because of other hazardous factors--it is, rather, a stark gezaira of Galus which we all share in and suffer from together. It is not someone else’s issue or problem--it is OUR tragic situation together...
HaRav Salomon has other examples, but the point is clear. What we must do, and what we must do now, is rid ourselves of the notion, and certainly of the feeling, that we are currently content with the notion of a two-car garage, the latest technology, the most Glatt Kosher of international cuisine--and even the freedom to privately and publicly study, observe and practice the Torah.
We all know the lessons from our past history as to getting too comfortable in exile. Hashem, as our loving Father, jolts us back into a recognition that we must strive for the Geulah. Many note that the name for this month, Av, means Father. For only a father would “potch” us in the way Hashem has in order to lead us on the proper path.
Chazal, with their Ruach HaKodesh, recognized that we needed to focus on removing ourselves from a complacency, and even satisfaction, with Galus. Accordingly when they instituted the final text of Shemone Esrei, they included six brachos in a row (!), commencing with “Tika B’Shofar” and continuing through “Es Tzemach” by which we in various ways pray for, and thus stay connected to, the Geulah.
Over the next three weeks (in contrast to the previous “Three Weeks”), until the week of Rosh Chodesh Elul, let us make it our job to concentrate at least on the first of these Brachos, “Tika B’Shofar” in each of our daily Shemone Esreis. As we recite the Brocha, we should picture the personal and communal tzaros and tragedies around us, feel for a loving Father who is forced to leave His home together with His child--and the unbounded everlasting joy and ecstasy it will bring to the Father and His child alike when our sincere prayers are answered--with the ingathering of our exiles, the coming of the Moshiach and the building of the Bais HaMikdash!
Special Note Two: Several additional brief points on the time period that we are in:
1. Chazal teach us that once Av enters, we are to reduce the amount of our joy. Many have pointed out that the context Chazal use, even in Av, is one of joy. We are not instructed to “increase our mourning,” but to “decrease our joy.” This thought fits in beautifully with the commentary of the Tiferes Yisroel to last week’s Perek, Chapter 2 of Pirkei Avos. There, Rabban Yochanan Ben Zakkai asked his five primary disciples, “What is the proper way to which man should cling?” The first four primary disciples each responded in his own way. Rebbe Elazar then responded that one should cling to “a Lev Tov--a good heart.” Rabban Yochanan then said to his students, “I prefer the words of Elazar to your words, for your words are included in his words.” What is so all-encompassing about the words “Lev Tov” that it per se includes the other responses of Rabban Yochanan’s other four top students?! The Tiferes Yisroel explains that the phrase “Lev Tov” means “Leebo tomid sameach, u’mezuman l’heitiv lakol--that one’s frame of mind is a happy one, and that he is ready to help every one.” It is this middah that Rabban Yochanan and Rabbi Elazar instruct us is so primary and all-encompassing. Accordingly, even in these days of Av, and even as we approach Tisha B’Av, we should not forget these six Hebrew words as the attitude and approach to life that our Sages teach us to cling to. We especially note that the Hebrew word “Yidbak” (cling) is utilized by Chazal--it is not simply a nice approach or a good thing, but something we should not deviate from--but practice sticking to--as if it were with glue or honey.
2. Chazal (Brachos 8A) expressly teach us that “from the day the Bais HaMikdash was destroyed, HaKadosh Baruch Hu has only the Four Amos of Halacha.” This teaching has tremendous implications and repercussions, as it appears to require us to place a primary focus on learning Halacha. The Hashkafa behind these words of Chazal may be explained as follows: If we do not live in times when Hashem causes His presence to dwell in this world through His Bais HaMikdash, then at the very least we should demonstrate our utmost desire to follow His Will and His Directives to the greatest extent possible anywhere in the world. We do this by following the Halacha--that dictates as to how Hashem wants us to lead our lives. In addition to the daily requirement to study Halacha (whether it be from a Mishna Berurah, Kitzur Shulchan Aruch, English halacha sefer, or other means), we should also demonstrate our desire to follow Hashem’s word by asking a Shaila, or looking up a Halacha, as soon as the issue comes up, and not putting it off to another (perhaps more comfortable) time. The Bais Din of the Machon HaHora’a (based in Monsey, New York) is also available on a 24-hour basis at 845-HALACHA. The Chofetz Chaim Heritage Foundation Shmiras HaLashon Shaila Hotline is available from 9:00PM to 10:30PM on Monday through Thursday and on Motzai Shabbos at 718-951-3696. If HaKadosh Baruch Hu only has Four Amos of Halacha at this time, so should we….
3. At a Hakhel Shiur, HaRav Shmuel Dishon, Shlita, posed the following question: “What is the greatest Chilul Hashem in the world today?! What is the one thing that we should most ashamed of?!” He answered that the greatest Chilul Hashem, the greatest shame to us today, is that we are still in Galus. That being said, each and every one of us should do their utmost to rid themselves and all of Klal Yisroel of this Chilul Hashem. At a time when our personal hygiene may not be on the same par as it is during the rest of the year, we should view the Chilul Hashem around us as spiritual filth, caked in very deeply, which we need to remove with whatever will get it off. If we feel a little unclean during the Nine Days--imagine how the spiritual world feels throughout the entire year! Hakhel Suggestion: The Torah in Vayikra (22:32) juxtaposes the admonition not to commit a Chilul Hashem with the requirement to be Mekadesh Shem Shamayim. We may suggest, then, that one means of eradicating the great Chilul Hashem is by acts of Kiddush Hashem. Let us start with little, everyday acts of honesty and integrity which indicates that your character, as a Torah Jew, is beyond reproach. You can do your part in ending the greatest Chilul Hashem in world history--through your daily activities. It is not necessarily simple--and needs practice. In last week’s Haftora, Yeshayahu HaNavi exhorted us "Limdu Haitev", which the Meforshim explain to mean--teach yourself to be good. Even if you come from the finest family, and are among the choicest of people, the Yetzer Hora is dedicated to tripping you up, and one must train yourself in, and dedicate yourself to, acts of Kiddush Hashem--at home, on the street, in the market place, in the workplace, and even in Shul. Remember, your family and friends are looking at you to, so the good lessons and worthy practices will multiply themselves in a manifold way. Be creative--think about what you can do in the circumstances that Hashem has placed you--and only you--in.
If the commitment is not made now ....then when?!
-------------------------- Hakhel MIS --------------------------
As the Nine Days have now commenced, we provide the following thoughts for reflection--and action. They involve matters relating to matters both Bain Odom LaMakom and Bain Odom LeChaveiro which are timely to this period:
1. In the recent Torah Video Shiur given on behalf of the Chofetz Chaim Heritage Foundation, HaRav Avraham Chaim Feuer, Shlita, noted that one should be “Meitzar VeDoeg” over the Churban Bais HaMikdash and our exile. He explained that the word “Meitzar” refers to a feeling of suffering for the past, and that the word “Doeg” refers to worry for the future, as we continue to spend our precious lives in Exile and do not know what the next day will bring politically, socially, economically, or otherwise. Although we may currently, B’li Ayin Hora, be living through our most comfortable Galus in almost 2,000 years, the fact of the matter is that it is still Galus. Accordingly, any brick homes, cinder block buildings, wrought iron construction, which may appear quite permanent and everlasting, is only, in fact, being looked upon with Olam Hazeh-type of eyes. Rabbi Berel Wein, Shlita, relates that when he was building his Yeshiva in Monsey, New York, the contractor asked him whether he should use Canadian wood or Swedish wood in its construction, and explained to Rabbi Wein that although the Swedish wood was substantially more expensive, it could last hundreds of years. Without hesitation, Rabbi Wein opted for the cheaper Canadian wood, and asked the contractor in amazement “Hundreds of years?! Who do you think I am building this building for? The next ethnic group to take over Monsey?!” If world leaders (including leaders of the “free countries”), have not reminded us of it enough recently, we must remind ourselves that we are and remain Wandering Jews, chased, persecuted, and cursed in Galus. Rabbi Feuer compared Yerushalayim to the Sun. Just as the Sun is the center of the solar system, exerting a gravitational effect on planets even hundreds of millions of miles away, so, too, Yerushalayim was a place to which our bodies and souls were (and will be) directed spiritually. With the building of the Third Bais HaMikdash, our goals and directions will be clear. We will no longer be blowing in the wind. Rabbi Feuer referred to the Chazal (Brachos 3A) which teaches that when K’lal Yisroel answers “Yehei Shemai Raba Mevorach…” with Kavannah, when they daven for Kavod Shamayim to return, and for the removal of the Chilul Hashem which exists with the King’s children in Galus, then Hashem Himself laments over the Galus, and desires to bring us back to our natural existence in Eretz Yisroel. Of course, when we sincerely pray for the Geula in the many places it is referred to in davening (in many of the middle brachos of Shemone Esrei, as well as the Yehi Ratzon at the end of Shemone Esrei), we are similarly davening for the return of Kavod Shamayim and Kavod Yisroel. This then is a very important avodah for the Nine Days. Indeed, a more emotional person should be able to bring himself to cry a few times during this period, because in this Galus, there is plenty to cry for, plenty to cry about.
2. From a Bain Odom LeChaveiro perspective, we all know that Sinas Chinam was a primary cause of the Churban Bayis Sheni and this Galus of almost 2,000 years. Many of us undoubtedly plan to attend the Chofetz Chaim Heritage Foundation’s Worldwide Tisha B’Av Event “What Tisha B’Av Should Mean to You” together with our local communities, which is undoubtedly a Kiddush Hashem of great magnitude. There is an entrance fee associated with the event, which helps support the Foundation’s outstanding and unparalleled activities throughout the year. We suggest, however, that it is a payment in exchange for making your Tisha B’Av, and ultimately your life, a more meaningful one. We would like to therefore propose that sometime in the Nine Days before the event, you also make a separate, stand-alone donation to the Chofetz Chaim Heritage Foundation for its activities on K’lal Yisroel’s behalf in fostering Ahavas Yisroel and Bain Odom LeChaveiro throughout the year. You will then have a real chelek--you will be a partner--in the Foundation’s holy activities, and, BE’H, in the speedy rebuilding of the Third Bais HaMikdosh. You will demonstrate that Ahavas Yisroel is of primary importance in your life, that you know the lesson of the Churban, and that you want to improve in this area, together with the rest of K’lal Yisroel. Take the effort, and make the donation. Please see the following link to exercise the opportunity: http://www.chofetzchaimusa.org/sponsorshipform.html.
May the upcoming days be very meaningful ones for us--and may we do our part--from a Bain Odom LaMakom and a Bain Odom LeChaveiro perspective--in making them so!
-------------------------- Hakhel MIS --------------------------
There was once a ladder - with ten rungs - leaning against the side of the house. Even though each rung was exactly the same dimension and made of the same wood, nevertheless, the top rung felt that he was superior to all the rungs below him. Although he had a sense of arrogance over all the lower rungs, he felt particularly conceited over the lowest rung which hung far below him and just a short distance from the earth. Looking down condescendingly at the rungs below him, he called out with great pride, "I have been chosen to stand above you, and therefore I am the greatest and most important rung of all."
Just as the upper rung was making his vain remarks a neighbor passed by and heard his haughty declaration. He quickly reached out and swiftly began to turn the ladder around. Soon the bottom rung felt himself flying to the top, whereas the top rung suddenly found himself falling from the highest point to the lowest! When the arrogant rung saw what befell him, he immediately regretted his conceit. Whereas the lower rung, which now found himself perched on top was very careful not to entertain any feelings of pride because he did not want to suffer the fate of the prideful rung.
The ladder in this parable alludes to the spiritual dynamics of wealth in this world. From our earthly perspective it seems like money comes to our hands through the efforts we make, i.e., our jobs, creativity, or profession. In truth, every dollar that comes into our hands is decreed from Heaven. HaShem alone decides who shall be rich and who shall be poor.
If a person is wealthy let him remember, that it is HaShem alone Who blessed him with his prosperity. By reflecting on this truth arrogance will not bring about the reversal of his fortune. Rather, he will maintain a sense of humility and retain his wealth.
TODAY: Reflect that it is the decree of HaShem that determines your financial status.
As we move closer to the Nine Days, as evidenced by our beginning to wear freshly-laundered garments now, so that they will not be freshly-laundered then, we begin to reflect upon the causes of our most recent Churban, our behavior with our fellow man, Sinas Chinam, as highlighted in the Gemara with the story of Kamtza and Bar Kamtza (Gittin 56A).
Improper behavior can manifest itself in different ways in different generations. We all have trials that we have to pass. Just one example in our generation would be reading emails, texting or playing with your cell phone while simultaneously talking to others. As you go through your day, you may find the particular “up-to-date” situations which need a takana—correction--in our technologically advanced times.
It is for this reason that we present several brief but important excerpts from the absolutely essential guidebook Journey to Virtue: The Laws of Interpersonal Relationships-In Business, Home and Society by Rabbi Avraham Ehrman, Shlita (Artscroll). In this monumental work, Rabbi Ehrman provides a thorough review of the Halachos and Hashkafos that the Torah wants us to practice in order to be successful in this world.
1. V’Ahavta L’Reyacha Komocha includes the expression of love and caring for one’s fellow in practical ways. For example, we are commanded to:
~ Speak only in a positive manner about others. ~ Be as protective of their money and property as of our own. ~ Show the same degree of concern for their honor as we do for our own. ~ Help those in need to the best of our abilities. ~ Camouflage others’ deficiencies just as we would wish our own faults to be overlooked. ~ Try to deflect and defuse a person’s anger at another individual through any means available.
All types of kindness (emotional support; physical and financial assistance, large or small; and even a friendly smile) are included in this mitzvah.
2. The mitzvah of loving a fellow Jew applies to anyone included in the category of “your fellow,” namely any upright Jew who believes in the Rambam’s Thirteen Principles of Faith and observes the fundamentals of Torah Law. In the present era, we consider all Jews to be included in this mitzvah (as well as all other interpersonal mitzvos), even those who are not observant, since they have not yet been exposed to true Torah values.
3. One should constantly look for ways to give to others the zechus--the merit of helping other people, for Chazal said that causing others to do good is greater than doing good oneself.
(a) Identify a needed action. (b) Consider who would be appropriate to perform it. (c) Suggest the mitzvah to that person. (d) Assist him to overcome any obstacles that may arise.
4. Included in the mitzvah of doing kindness to others is praying for their well-being and feeling for their concerns as if they were one’s own. Chazal said that anyone who is in a position to pray for someone in need of prayer, and does not do so, is considered a sinner. In particular, if the person in need is a Torah scholar one should go to great lengths when praying for him.
5. Rabbeinu Yonah writes: “A person is obligated to exert himself to be beneficial to his people and to attempt with persevering toil to search for helpful solutions to the problems of his friends, whether rich or poor. This is one of the most serious and fundamental obligations demanded of each person.”
6. Chazal taught that Yerushalayim was destroyed because people insisted on their rights and did not compromise. Apparently, this is not merely an abrogation of a positive commandment--but indicates a lack of something very basic to the Torah personality.
7. In the course of interpersonal relationships it is quite natural for one person to feel dislike toward another. Such instinctive feelings are not included in the Torah prohibitions since they are involuntary. However, the Torah does command: (a) not to act negatively to this person on the basis of these feelings, and (b) not to allow the feelings to fester. Rather, one must remember that Hashem created and lovingly provides for every person. Every human being (including oneself) has positive and negative aspects, and our reaction to negative traits of others should be sorrow and a desire to help them overcome those traits. When you feel, say, or hear the following types of statements; you should immediately remind yourself about the prohibition against hate.
~ “I hate...”
~ “I can’t stand…”
~ “He/she is such an obnoxious person!”
~ “I won’t talk to him.”
~ “Nobody likes him!”
The Torah teaches us that when we feel dislike for someone we should perform acts of kindness for him; in this way our feelings toward that person will slowly change.
8. Certain modes of speech, while not exactly crude, are nonetheless unseemly. Chazal taught us never to allow even this form of speech to emerge from our mouths. It is better to utilize lengthy circumlocutions or strained euphemisms, than to speak in such an unseemly manner. Furthermore, it is a mitzvah to choose words that are as refined as possible.
Do not say: This stinks. Instead, say: There is a highly unpleasant odor.
Do not say: This room is as filthy as a pigsty. Instead, say: This place needs a major cleaning.
In situations where one must, according to Halacha, convey negative information:
Do not say: He is a lazy, good-for-nothing. Instead, say: He really has no interest in achieving any potential in life.
Do not say: He is a big slob. Instead, say: He is not a neat person.
Do not say: He is a stupid idiot. Instead, say: He is not very smart. (When it is necessary to emphasize the point one may add: That is an understatement.)
There are two reasons to avoid unseemly speech: (a) to make sure that we never come even close to speaking crudely; (b) when we are careful not to belittle anyone or anything, even inanimate objects, we are less likely to ever deprecate a human being; we are thus protected from speaking lashon hara.
In the coming days, may we pay very special attention to our interpersonal relationships. Perhaps we can begin by going out to buy a Sefer such as this--or at least taking one that we already own off the bookshelf--and starting our own self-styled plan to learn more about--and better practice--the love that Hashem wants us so much to display and demonstrate to the rest of His children!
As we commence the Second Week of the Three Week period, we may address a fundamental question. Every year, for almost 2,000 years, we have been observing the very same Three Week period, beginning with the calamities that befell us on Shiva Asar B’Tammuz, and ending with the catastrophes that occurred on Tisha B’Av. There may be differences of Minhagim among the different communities, but the sullenness and solemnity of the days are common to them all. True, one may ask his Rav whether it is permitted to eat peanut butter ice cream with chocolate fudge topping and colored sprinkles during the Nine Days, and even receive a definitive response that it is not prohibited. However, a question of this sort emphasizes the “tofel” (even ice cream can be tofel, secondary), and disregards the “ikar” of the period that we are in.
So here is the fundamental question: Do we simply continue observing the period that we are now in the same way as we did last year--10 years ago and 20 years ago--or do we do something different? After all, on the one hand, we have been and are doing everything that we thought was, and is, right according to Halacha during this time--to the point that when we are doubtful, we ask a Rav (as above). On the other hand, it does not appear that we have succeeded, for the Bais HaMikdash is still in ruins and we find ourselves in a world pervaded by terrorism on the one hand, and materialism on the other, and with a value system completely incongruous to Torah. So perhaps we should try something different, something else, and something we have not done before. Perhaps we should approach the Churban and exile from a different angle. After all, in the business and professional world, if something does not work one way, you try another way, before giving up.
In order to deal with this dilemma, in order to determine whether we should continue doing the same (proper) things we have always been doing, and that our fathers and forefathers have been doing for hundreds upon hundreds of years--or whether we should do something else--we look to the analogy of our Galus existence, as taught to school children. You may recall being taught that while in exile, we rebuild the Bais HaMikdash brick by brick, with every Mitzvah that we perform being at least one brick in the new, magnificent, everlasting, Third Bais HaMikdash.
Thus, as we continue to do what we are supposed to do, and as our ancestors have done over all these years, we are continuously building and building and building an edifice that we can simply not currently fathom. However, to continue the analogy, sometimes one can build faster if he has the right plans, the right equipment, and the right skill. Yet at other times, the construction process may be quickened simply by pure effort, toil and exertion. In Egypt, for example, Chazal teach that the bitterness of our toil significantly curtailed the decreed term of our exile (the “quality” of the labor making up for the additional time that had to be spent there). It is for this reason, many teach, that Maror, the bitter herbs, are eaten **after** the Matzah on the night of the Seder--for through the Maror the redemption was hastened.
It is no secret that Tisha B’Av always falls on the same day of the week as the Night of the Seder (which is the reason, some explain, that we have the egg symbolizing mourning on the Seder Plate, and that some actually eat the egg at the beginning of the otherwise festive Seder Meal). Obviously, we are to learn from the Exodus from Egypt how we are to accomplish the Exodus from our current exile as well.
We may therefore suggest that while we can and should continue to build the Third and Final Bais HaMikdash in the same manner as we have done in the past; there is room for us to perhaps further hasten the redemption by taking some new and different action so that those bricks are put up faster and faster. Picture the difference between viewing a bricklayer building a wall in regular motion, and watching him build that very same wall in “fast-forward.” It will most certainly take a much shorter time for the wall to be completed.
Let us try to avoid the Maror, the bitterness, as the catalyst for a speedy redemption if at all possible. Instead, perhaps we should look at what caused the initial walls to fall in such a short period. This is certainly one reason: Chazal (Nedarim 81A) teach that the reason we lost Eretz Yisroel was that “They did not make the Bracha before studying Torah”. Many find it difficult to learn that this means that the appropriate Bracha was not actually recited by the masses prior to Torah study. Rather, it is suggested that the Bracha was not recited with the sufficient feeling and thought, as is befitting Torah and all that it is and that it represents. After all, what makes me different from all of the nations, all other peoples, all of the beings around me? It is the Torah--with its Divine source, and the Mitzvos and Ma’asim Tovim that emanate directly and unabatedly from it. If we do not appreciate this, if we recite the Brochos hastily and/or sleepily, while walking in the home or to Shul, and not from a Siddur, then perhaps we ought to go out to (or stay in) Exile--among the nations--to study and finally appreciate what makes us different.
One tikun, one improvement that we can undertake over the next two weeks is to recite Birchos HaTorah a little more properly--from a Siddur, slowly, understanding the meaning of the words, and with an appreciation for what the Torah means to each one of us individually, and to us as a people. If we do, we may be laying some of those last rows of bricks--at a “fast-forward” pace!
Chazal (Sanhedrin 90A) teach that four distinguished "Hedyotos"--important personages (as opposed to kings) have no chelek, no portion, in Olam Haba. One of them is the wicked Bila’am, whose character is recorded for posterity in this week’s Parsha. HaRav Chaim Kanievski, Shlita, notes that the common denominator among all of the four Hedyotos (the other three are Doeg, Achisofel and Gechazi) is that their Middos were nefarious. What an essential lesson in the importance of simple Middos Tovos. One can be the top prophet of the gentiles, one can be on the Sanhedrin, one can be the teacher of Dovid HaMelech, one can be the confidant of a King or Navi...but if one doesn’t work on his Middos--not only does he miss out on enjoying Olam HaZeh--he has no Olam Haba either! Improvement in Middos requires effort, concentration and dedication. Each one of us knows the areas in which his Middos are good, and those which need improvement. There are many Mussar Seforim dedicated to the improvement of one Middah at a time, perhaps the most preeminent being Orchos Tzaddikim and Ma’alos HaMiddos. The summer is a great, defined time to grow in a defined area--use the opportunity for your own unique growth wisely and well!
Special Note: HaRav Chaim Kanievski also reports that he asked his Rebbe, the Chazon Ish, what the source in the Torah would be for the proscription against Tzaar Baalei Chaim--prohibiting the infliction of pain upon other live creations of Hashem. Although others may bring other Torah sources, the Chazon Ish taught that it was from this week’s Parsha, in which the donkey castigated Bila’am, "What have I done to you that you struck me three times?" We derive from here that Bila’am had no right to hit the donkey without justification. His weak response to the donkey, "For you mocked me" underscores his lack of a defense to the claim. It is significant that the Torah teaches us this lesson through a donkey, which is generally not held in high regard by the more "sophisticated" elements of mankind. We must seriously consider how we treat other creatures. Even insects or rodents which may bother or hurt a person should not be abused. Many Poskim, for example, rule that one should not use sticky or glue paper to catch and exterminate them, because it causes undue tzaar. Likewise, we should appreciate and understand that we need not kill every ant, caterpillar or praying mantis that finds its way into our home. What is so wrong in showing your regard and value for Hashem’s creatures by capturing--not killing--one that you find in your home (in a plastic cup, for instance) and bringing them out to their natural habitat? One need not slap his hands wildly together at the sighting of every mosquito, or bring out the Raid because of a noisy fly. It would be especially nice if you could make it a point of showing this to children, who do not yet fully appreciate the value of life breathed in to any creature. Indeed, on Shabbos if one kills or takes blood out of the smallest of animals, he is Chayav, he is responsible for the Melacha of Netilas Neshama in just exactly the same way as if he killed a human being--and even the greatest among them. Especially in the summer months, when we encounter more creatures of all kinds inside and out, we should take note of a role that we have inherited from Odom HaRishon who named all creatures, and Noach who preserved them in the Taiva, and do our own personal part in demonstrating our commitment to the words of Dovid HaMelech which we recite three times daily in Ashrei (Tehillim 145:9) "VeRacahmav Al Kol Ma’asov--His mercies [and his love] are on all His works!"
Today is the ninth day of Tammuz. According to the Pesukim in Navi (Melachim II 25:3, Yirmiyah 39:2) today is the day that Nevuchadnetzar’s army, which had been besieging Yerushalayim, actually breached its walls. King Tzidkiyahu and his Anshei Chayil fled from Yerushalayim that night, and were captured escaping through a cave in the Plains of Yericho. Accordingly, today was a day of fasting during the 70 years of Churban Bayis Rishon. Because the walls of the Second Bais HaMikdash were breached on the 17th of Tammuz, we have fasted on that day since the Churban Bayis Sheni. The Talmud Yerushalmi (Ta’anis 4:5) records that it was actually on the 17th of Tammuz that the walls were breached in the first Bais HaMikdash, as well, but the people were so confused and perplexed--there was such upheaval--that the populace mistook the day for the 9th of Tammuz, and accordingly the Pesukim reflected it that way for posterity, as well. Undoubtedly, if the people believed it was the 9th, and if the Pesukim in fact specifically refer to the 9th, the force and influence of the 17th must rest in and with the 9th, as well.
We posit that a day which has destruction inherent within it also has the concomitant power of building and healing contained within it. The greatest example is the "Moed" of Tisha B’Av itself--which in the time of the Meraglim could have been--and ultimately and soon will be--a time of great celebration. Even though we will not be fasting today, we can certainly find it within ourselves to pray for the building of the Bais HaMikdash, and act in a manner which demonstrates that we truly desire its rebuilding. In this regard, we provide the following thought:
Chazal teach that "Pischu Li Pesach..."--open for me an opening the size of the point of a needle, and I will open for you an opening which is the size of the Ulam’s opening in the Bais HaMikdash (the Ulam’s opening was 40 Amos, or at least 60 feet, tall and 20 Amos, or at least 30 feet, wide). The Kotzker Rebbe comments as follows: Hashem asks of a man to open his heart to the extent of a needle’s point. However, small as this may be, it must still be a needle’s point--needle-sharp--piercing through the material in its entirety. Whatever Teshuva we do must pierce through the very insides of our being--it must penetrate through and through. Hashem, in turn, will help us, so that our Teshuva will become more profound--to the point of an Ulam! We add simply that the opening of the Ulam is not only the largest opening that we can think of--but it is also the largest opening of the Bais HaMikdosh. Through sincere Teshuva--we will see the opening of the Ulam in the Bais HaMikdosh itself! (The source for the Kotzker Rebbe’s teaching is the Sefer VSheeNonTom, by Rabbi Elias Schwartz, Shlita).
Special Note Two: Another major manner for us to bolster our worthiness is through specific improvement in areas of Chesed--our Bain Odom LeChaverio. The Sefer Pele Yoetz provides some meaningful and wonderful pointers on Chesed for us to learn:
a. A person can perform acts of Chesed with a minimum of effort--providing change of a dollar or other bill to someone, passing something to someone who cannot reach it, opening the door for someone knocking… None of these opportunities should be negated or missed. In fact, the Pele Yoetz writes that he wonders at people who spend much money for Pesicha in Shul, or to be Sandek at a Bris, which are not Mitzvos in and of themselves per se, while Mitzvos D’Oraisa, which cost no money, such as Gemilas Chesed, Kibud Av V’Aim, or standing up or showing the proper respect for an elderly person or scholar, are not as properly regarded.
b. One should purchase objects to lend to others, and one should lend the objects that he owns to help another, provided the borrower is responsible, and you keep a written record--so you get it back (and can lend it again!).
c. One should consider how he would feel, and what he would need, if he was in the other’s position, and act accordingly. This is V’Ahavta LeReyacha Komocha at its finest!
d. The "Ikar," **the main** Gemilus Chesed that one can do for another is with his neshama--his main component, as well. One should help him with guidance, instruction and teaching, by sharing, for example, halachos and hashkafos which it is clear that the other person does not know or understand. One can likewise daven for the person, even after they pass on, that he reach his proper resting place in Gan Eden. By helping the surviving children spiritually, you may be simultaneously saving the deceased from Din, as well. Could one perceive a greater Chesed?
e. There is even a greater obligation to do Chesed with one’s parents, spouse and family--the closer the relative, the greater the obligation.
f. Chesed is multiplied by the number of its recipients--when one does Chesed to the Rabbim--to those in Shul, to those on his block or in his building, etc., the one act of Chesed multiplies many times over.
We should especially begin on this propitious day to begin with the point of a needle of Teshuva, and to pensively consider how we can actually and readily augment and enhance our Gemilas Chesed. May our Teshuva’s point--and our Chesed--allow us to see the Ulam speedily, in our day, this year!
There was once a king who brought in
foreign advisors to oversee a special building project in the palace. As soon as
they entered the royal town one of the advisors took sick. In fact, he did not
recover from his illness until the project was completed. When the time came for
them to return home the gracious king instructed his treasurer to pay both of
the advisors their full wages.
Before they took their leave from the
royal city, both advisors issued special letters that expressed their profound
thanks to the king. The king then instructed that one thousand gold coins be
paid to the advisor who performed the task, whereas he did not grant any
additional benefit, whatsoever, to the advisor who took sick.
The king’s
ministers assumed that the king granted special favor to the advisor who worked
because his praise was expressed more elegantly than the praise of his
compatriot. However the king said that it was just the opposite, "The letter of
the advisor who took sick was the more graceful of the two letters. Rather, the
reason that I did not allot a bonus to him was because I already granted him
much more than his due, for I paid him a full salary even though he did no work.
Therefore, he is obligated to thank me. Whereas there was no obligation on the
advisor to thank me for his well earned wages. Therefore it is fitting to reward
him for his praise and thanks."
Likewise, when HaShem performs open
miracles for Klal Yisrael they are obligated to thank him. Just as the payment
to the advisor, who was unable to work, was an obvious gesture of the king’s
compassion, so too, when the miracles defies nature, the goodness of HaShem is
clearly revealed.
However, when the goodness and deliverance of HaShem
is manifest through "natural causes", we are less obligated to thank HaShem,
just as the advisor who received his just wages, was not obligated to thank the
king. For instance, the rising of the sun each day has been ordained by HaShem
as a statute from the time He created Heaven and earth. Nevertheless, the
special quality of Klal Yisrael is that they recognize and thank and praise
HaShem for the constant goodness and mercy that He continuously bestows upon us
through natural means. In response to Klal Yisrael’s recognition and thanks to
HaShem for his "hidden loving kindness", HaShem grants abundant reward in this
world, as well as The World to Come.
TODAY: Feel the warmth of
sparkling sun - and express thanks to HaShem.
Important Numbers
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