"Rabbi Chanina, the deputy High Priest says: Pray for peace of the country."
Peace is the greatest and most precious of all attributes. Yet, since the beginning of creation the world has not enjoyed an abundance of peace. Imagine if the entire world lived together in peace. The nations would dwell together peacefully. There would be peace between husband and wife, neighbors, friends, and all mankind.
Through prayer we have the opportunity to pray for ourselves, as well as others. In this light, Rabbi Chanina advises us to "Pray for the peace of the country." That is, to pray for the whole world to dwell in peace, i.e., each and every country. Our heartfelt prayers to HaShem will bring down blessings of peace upon the entire world, as the verse, "He, Who makes peace in the Heavenly Heights, may He make peace upon us, and upon all Israel."
King David even prayed for his enemies, "When they were sick, I put on sackcloth, I afflicted myself with fasting." For when our enemies are at peace, there will be no more war.
Our Prophets envisioned a world of peace between all people and nations; a world where the lion and the lamb will lay peacefully side by side.
May our prayers for peace ascend to Heaven, and in turn may we see a world of abundant peace, brotherhood, and loving-kindness. [Based on the commentary of Rabenu Yona to Pirkei Avos]
TODAY: Envision world peace and say a heartfelt prayer for peace and healing of the entire world.
As we move towards Kabbalas HaTorah, we provide the following enlightening words of Chazal (Yalkut Shimoni to Mishlei 4):
"There are 248 Mitzvos Aseh in the Torah and 248 limbs of the body--for each limb reminds and cries out to the person ‘Perform the Mitzvah-so that you will live in its merit, and also merit length of days. There are 365 Mitzvos Lo Sa’aseh in the Torah corresponding to the 365 days of the solar year--for each day from the time the sun rises and until it sets, it reminds us and cries out--I direct you not to do an aveira today, which could tip the scales against me and the whole world, chas veshalom, to chovah--in the wrong direction...."
Let us take an important moment now to look at our hands, our arms, our legs--they are Hashem’s messengers to us reminding us to stay focused, do right, and keep the world going. Every so often we should gaze at these "Chofetz Chaims"--these living teachers--of which we are composed--reminding us to fulfill our mission in life--raising ourselves, and raising the world with us.
Then, we can look at the sun for a brief moment or even at the light it sheds--it is talking to us--communicating essential, life-bearing advice: Please, Please, no--don’t go there...don’t say that...close your eyes and don’t look...don’t hurt that person with what you are about to do.... If you squint when you are outside on a sunny day, it is not a coincidence--it is merely a stronger message.
Hashem has blessed us with reminders within us and around us. They are like alarm clocks gently sounding for us throughout the day, and they will only be ineffective if we turn them off. Incredibly, when we heed their message and do this Mitzvas Aseh here, and avoid that Lo Sa’aseh there--when we throughout the day consciously use Hashem’s gifts for Chazal’s stated and noteworthy purpose, we bring not only life and length of days to ourselves in this world and the next--but life to the entire world, as well--for which the sun and the rest of Ma’aseh Beraishis will be so thankful!
The Sefer Ta’amei HaMinhagim (page 251) writes that our new month of Iyar is tried and tested as a time for refuah, healing, from the ailments and pains that may affect a person. Why is this so? He brings the B’nai Yisaschar, who teaches that most weakness and illness come from foods which do not comport with the person’s nature or composition. The Rambam (Hilchos De’os 4:15) writes likewise. See also Kitzur Shulchan Aruch Chapter 32.
Since the Mon began to fall in this month (on the 16th day of Iyar 2448)--and it was a perfect food from which resulted no sickness, pain or even waste matter (as Dovid HaMelech refers to it in Sefer Tehillim--"lechem abirim") and even cured those who were ill--Hashem left the curative nature of the month in effect even through today. Accordingly, Iyar is a time of "segulah l’refuah".
In fact, the Ta’amei HaMinhagim notes, the name "Iyar" is an acronym for Ani Hashem Rofecha--I am Hashem, Your Healer.
What can we do to help promote the curative effects of this special time as initiated by the heavenly Mon? We can turn to the laining of this past Shabbos (which was non-coincidentally, of course, Rosh Chodesh Iyar), where the Torah writes that the Metzora who was afflicted with terrible Tzoraas walks about declaring "I am Tameh, I am Tameh." Chazal (Shabbos 66A) explain that he declares this **so that others will ask for mercy for him**. The Baalei Mussar note that the Metzora does not ask others directly to pray for him--rather, he only declares that he is "Tameh", and those who hear him are expected to pray sincerely for him even without his direct request--and notwithstanding that he has sinned to such a great extent that Hashem has actually made him a Metzora.
What a great lesson we can learn at this time of year--which is so special for healing, and, moreover, the Omer period, in which our "Bein Odom L’Chavero" is to be seriously improved upon. We should not wait to be asked, or merely be responsive to the request of others, when we hear that someone is not well. Instead, we should "hear the cry" and go out of our way during this auspicious time to daven for those we may not even know, but whom we have heard are in need of a Refuah. An ounce of Tefillah may mean a kilogram of cure.
PRACTICAL SUGGESTION: During the remaining weeks of Sefirah, recite a daily special, sincere Kepitel (chapter) of Tehillim for your list of cholim--recognizing that this is a special time for the potency--and importance--of your heartfelt Tefillah!
One of the most crucial principles of trust in HaShem concerns one’s perception of the diverse causes that affect our lives. The causes that we encounter are manifest through a series of preceding causes and effects. Thus, some causes are "close", i.e., we perceive them as affecting us directly, while other causes are "distant", i.e., they generate the close causes, even though we may not even recognize their influence.
However, the closer a cause, the less "responsible" it is for causing us harm or good. Conversely, the more distant the cause, the more authority it holds. For instance, imagine the President issues a command to the Secretary of Defense to arrest an enemy of the state. The Secretary of Defense orders the Chief of Staff to initiate an operation. The Chief of Staff delegates the task to a general. The general appoints a lieutenant to train a commando team.
The commando team is the only members of the chain of command that actually come face to face with the fugitive. Despite their active role in the capture, the commando team wields the least authority in the command structure. Whereas, only the President, who is the first on the chain of command-and the farthest distance from the capture-can punish or pardon, as he so chooses.
This example sheds light on the insignificance of all causes, except for the true first cause-The Holy One, May He be Blessed. Thus, whatever occurs in our lives-both our accomplishments and hardships-are decreed by HaShem.
Let us place our whole-hearted trust in our merciful Creator-in Him alone-and no other cause. Then HaShem, the Source of all good, will shower bountiful blessings upon us.
[Based on Duties of the Heart, The Gate of Trust]
TODAY: Contemplate on the truth that HaShem is the only cause-there is nothing else besides Him.
There was once a wealthy man that had two sons. He owned many properties that yielded abundant income. Nevertheless, he wanted his sons to engage in business so that they should have a purpose in their lives. He gave each son $5000 and instructed them to invest the money in a profitable venture.
He asked them to meet with him each Friday and present him with an update report of their activities. He told them, "Each week that you make a profit I will give you an extra $500 to invest. However, on a week that you did not turn a profit, or incurred a loss, I will not give you any bonus whatsoever."
There first deals were successful, so that for the first three weeks they both received the additional assets from their father. However on the fourth week, their luck soured and they both took a loss. On Friday, the first son came to his father and told him, "This week I lost money." Needless to say, he did not receive any additional funds that week.
The second son thought to himself, "Why should I speak negatively about myself? Rather then saying I lost money, I will let my father know in a positive way that this week he should not give my any reward. Therefore he said to father, "Last week I made a profit." He assumed that his father would infer from his words - that last week he earned a profit - but this week he did not earn a profit.
However when he spoke his positive words, Heaven intervened and his father only heard him say, "I made profit" and he gave him an additional $500."
We learn from here that a person should never say anything negative about anyone, including himself, nor should he degrade himself. Even if he needs financial assistance he should never say, "I’m broke" or "I don’t have a penny." Rather let him speak in a positive manner and this will engender positive results.
TODAY: Refrain from all negative remarks about yourself as well as others.
Today, the 28th day of Nissan, marks the day that Yericho fell to the Hakafos and Shofar blasts (and not to the military prowess) of B’nei Yisroel. It was none other than Yehoshua Bin Nun who composed Aleinu at that time in recognition of Hashem’s Omnipotence--and the thanks that we owe Him for our position in this world! According to the Sefer Chareidim, as brought in the Siddur Rashban, Aleinu was actually recited forwards and then backwards by Yehoshua and Bnei Yisroel, and this was the final blow that caused the walls to fall in. This Tefillah is so crucial to us that we recite it at the end of each of our daily prayers, and it is the essence of our Tefillos on Rosh Hashanah and Yom Kippur (where we additionally genuflect). The Rema in Shulchan Aruch (Orach Chaim 132:2) writes that we should be careful to recite Aleinu with Kavanah each day.
It is certainly no coincidence--as it never is--that Aleinu was composed so soon after Pesach, as it reflects so many of the lessons to be gleaned from those special days--Thanks to Hashem for choosing us as His People; Awareness of Hashem not only as Creator but in Hashgacha Pratis on a daily basis; Ain Od Milvado…and our longing and prayer for the final Geulah. If you started today to daven Aleinu only from a Siddur, or to be sure to have special Kavannah when reciting it for all of the essential yesodos of Emunah it contains (actually found in the plain meaning of the words), or to make sure that it takes you at least a minute to recite because you are not swallowing the words and you are paying attention to them, bowing down more properly or with thought...or any other improvement--then you will always remember the anniversary of your improvement--the anniversary of Aleinu!
One of the ways to acquire Torah is to help your friend bear his burden of troubles, i.e., to help your friend when he has a problem.
There are two aspects that lead to the fulfillment of helping your friend bear the burden of his troubles: (1) to take specific actions that will help him bear the burden; (2) to think and contemplate the difficult situation that your friend is enduring. Reflecting on your friend’s hardship is not a well-known element of helping others. However, it is the primary vehicle that spurs a person into action to help others carry their load.
For instance, Moses was brought up as a prince in Pharaoh’s palace. He could have easily lived a life of power and prestige for the rest of his life. Nevertheless, he knew that he came from Jewish parents - and that the Egyptians had enslaved the Children of Israel. He felt an affinity and compassion towards his people and "went out to see their burdens."
That is, he did not suffice himself just to empathize with his people. Rather, he went to see their sufferings, i.e., he went physically to see with eyes and commiserate with his heart. In this way, by looking upon their affliction he sensitized himself to their pains. He concentrated and continuously remembered them until their troubles were etched in his very soul. He persisted in this reflection until he felt as if he himself was suffering with them. As a result, his noble heart opened with compassion and care for his beloved people. At that moment, he was ready to fight for his people - to liberate them from slavery and lead them to freedom.
To perform an act of kindness means to give something needed to someone else. Whereas to help your friend carry his burden means to literally ’to give your heart to him’. That is, to feel his pain as your own and to help him with your full heart and soul. May we reflect on the hardships of our friends and be inspired to help them shoulder their load. In turn, HaShem will bless with us with wisdom, kindness, and peace. [Based on the writings of the Saba M’Kelm]
TODAY: Reflect upon the difficulty that a loved one is enduring and do something to help them.
The Mishna in Sanhedrin (37A) teaches that Adam HaRishon was created alone, yet has tens of billions of uniquely different descendents, in order for us to understand that someone who destroys one human life is considered to have destroyed the whole world, and one who saves one human life is considered to have saved an entire world. Furthermore, the Mishna continues, we learn from this amazing phenomenon that each person is obligated to recognize, appreciate and say, "The world was created for me."
The Sefer Orchos Tzaddikim (Chapter 28) demonstrates in detail how a human being is, in fact, a world unto himself, explaining how the various parts of the person are analogous to different parts of the universe. (See there for incredible details). As the Orchos Tzaddikim writes, each one of us is our own "Olam Katan"--our own little world. Now, this does not mean that we should be **IN** our own little world, separate and apart from others. Rather, it means that we should value our lives as Hashem values them, as a world, in and of itself.
Chazal, at the beginning of Pirkei Avos (1:2), teach us what a world **needs in order to exist**--"The world stands upon three things--Torah, Avodah (service of Hashem, which is currently evidenced by Tefillah) and Gemilas Chasodim--acts of kindness". We must therefore examine ourselves, as our own little world, to determine whether our world is truly worthy of standing and thriving. At the very least, at the end of each day we should check--how was my Torah, Avodah and Gemilas Chasodim today? [An even better approach may be, at the beginning of each day, to plan how you intend to keep your world standing.]
We note that the type of Torah, Avodah and Gemilas Chasodim a person undertakes could change from time-to-time, to help "grow" in your world.
At this time of year, we provide some timely suggestions for your world’s benefit, in daily Torah, Avodah and Gemilas Chasodim.
TORAH: Since this is a time of Geulah of the past and Geulah of the future, for the purpose of keeping his world going, one could read/learn/study:
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Midrashim of Yetzias Mitzrayim and Geulah
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the Laws of Korbon Pesach IMPORTANT NOTE: There are 8 Mitzvos that relate to Chometz and Matzah on Pesach. There are actually 16 Mitzvos that apply to the Korbon Pesach (yes, twice as many), that are missing from our lives until the Beis HaMikdosh is rebuilt. Let us show our longing for them by studying these laws.
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the perek of Mishnayos printed in all Siddurim and known as Eizehu Mekoman--which gives the basic parameters of Korbanos, in order to, once again, prepare ourselves for the Third Beis HaMikdosh--hopefully today. Indeed, the Chofetz Chaim in many writings especially urged the study of Kodshim in our times. We can start by becoming familiar with this small, but crucial, chapter of Mishnayos, which is published in all Siddurim.
AVODAH (Service through Tefillah): During this month of Nissan, despite the usual rush at the end of davening, let us try to have special Kavanah, word-for-word, in the second paragraph of Aleinu, known as "V’Al Kein Nekavah Lecha", in which we beautifully describe, and pray for, not only our own world, but the entire world, at the time of Geulah. Since many of us may have committed this Tefillah to memory, we can think about it, and its meaning, while walking to the train, bus or store. Additionally, even if you have this beautified Tefillah memorized, while davening try reading it from the Siddur to increase your appreciation and Kavanah.
CHESED (Kind Deeds): The Tanna D’vei Eliyahu (Chapter 23) teaches that one of the key reasons we were redeemed from Mitzrayim was because we performed kind deeds to each other. Indeed, the Chofetz Chaim in Sefer Ahavas Chesed (2:5) writes that our acts of Chesed will be a resounding cause of our future Redemption. One may speciously claim that, unlike daily Torah and Tefillah, Acts of Chesed (e.g., visiting the sick or comforting mourners) seem not to be keyed in to daily performance. In fact, however, daily Chesed begins with immediate family and friends--the people you see all the time. Remember daily to SMILE, PROVIDE A GENEROUS DOSE OF KIND AND COMPLIMENTARY WORDS, PICK UP SOMETHING SOMEONE ELSE HAS DROPPED, DO SOMETHING WITHOUT BEING ASKED, and the list goes on and on ESPECIALLY WHEN SOMETHING MORE THAN "STAYING OUT OF THE WAY" OR "COOPERATION" IS NEEDED BEFORE YOM TOV. In short, at least with everyone in your immediate vicinity, you can do Chesed, and it can and should be one of a person’s constant DAILY activities.
There is an old debate as to whether the sun revolves around the earth, or the earth revolves around the sun. At this point, scientists believe that they know the answer. One thing is certain, though--our world revolves around us.
The following note is excerpted from The Book of Our Heritage--the wonderful English translation of Rabbi Eliyahu Kitov’s, Z’tl, classic Sefer HaToda’ah: The last seven days of Adar--beginning yesterday from the twenty-third of Adar until Rosh Chodesh Nisan--are known to us all as the "Yemai HaMiluim" the Days of Dedication." It was then that Moshe Rabbeinu dedicated the Mishkan after its construction. During these seven Days of Dedication, Moshe Rabbeinu alone served as the Kohen. Every day he would build the Mishkan; bring the daily Karbanos, eat from the Karbanos as commanded and after performing the Avodas Hayom, take the Mishkan apart.
The Sefer HaToda’ah brings from the Medrash that these Days of Dedication of the first Mishkan constructed by Moshe Rabbeinu are destined to be repeated when the Moshiach comes. Thus, the Days of Dedication serve as a memorial to the Mishkan made by Moshe--as well as a special time of prayer for the Final Redemption and the building of the Bais HaMikdash in which the Shechina will dwell eternally.
Practical Suggestion: We must make these very special days more palpable to us. Chazal teach that Moshe Rabbeinu composed the last Pasuk of Tehillim Chapter 90 (Vihi Noam) as well as Chapter 91 (Yoshev BeSeser Elyon) on the day that he completed the Mishkan. Chapter 91 teaches us that just as Moshe Rabbeinu, upon entering the Mishkan was enveloped in and protected by the shadow of Hashem, so, too, can we, when placing our faith and trust in Hashem, be protected by Hashem’s shadow. This Shabbos, and over the next week (at least once daily in Kriyas Shema Al HaMitah) when we recite these hallowed words of Moshe Rabbeinu, let us fill them with our heartfelt Kavannah of Emunah Shleimah...and an impassioned plea that we be able to recite these words again within a clearly defined shadow--the confines of the third and everlasting Bais HaMikdash. May it come speedily in the coming days!
Chazal (Shabbos 118B) teach "If Yisroel would observe two Shabbosos according to Halacha, they would be redeemed immediately. In fact, the Medrash (Shemos Rabbah 25:16), reduces this remarkable guarantee to the proper observance of even just one Shabbos.
Perhaps we can start the process in our own small way with the following suggestion:
In this week’s Parsha (Shemos 35:3), the Torah requires: "Do not kindle a fire wherever you dwell on the day of Shabbos". Why is fire singled out as one of the 39 forbidden activities on Shabbos? There is a disagreement between Rebbe Nosson and Rebbe Yossi on this very point in the Gemara (Shabbos 70A) The Sheloh HaKadosh and the Akeida write that the "fire" singled out on Shabbos also refers to the fire of anger and of raised voices in the home, of anger, disagreement and Machlokes, any and all of which are the antithesis of the Shalom Bayis to be brought into the home through the Neiros Shabbos, the Shabbos candles.
We therefore urge that THIS SHABBOS--in which the Parsha specifically instructs us not to "kindle fire in our dwelling places"--we, Bli Neder, accept upon ourselves not to get upset and angry, not to raise our voice, and, instead, to override our sensitivity, our erstwhile legitimate feelings and everything else in the way, to ensure that the Shabbos is and remains peaceful--with the only fire being relegated to the area under the Blech.
To some, or perhaps many, of us, this may take a yeoman’s effort, but we will be taking an important step towards that "just one Shabbos" we so urgently and desperately require.
NOTE: If we can achieve the seemingly impossible, and extend this "fire prohibition" to the hour before Shabbos, we will have additionally accomplished a level of "Tosefes Shabbos"--adding on to the Shabbos--perhaps never before imaginable.
The emperor said to Rebe Yehoshua ben Chananya, "Why does the Shabbos food have such a fragrant aroma?" He answered, "We have a certain seasoning called Shabbos, which we put into it, and that gives it a fragrant aroma." The emperor asked, "Give us some of the seasoning." Rebe Yehoshua replied, "The seasoning only enhances the food of those who keep Shabbos, but it is of no use to one that does not keep Shabbos." (Shabbos 119a)
Reb Aryeh and Reb Nachum were beloved friends. One Shabbos, Reb Aryeh decided to join Reb Nachum for Shabbos. Since he came without an invitation, Reb Aryeh brought a pot of food to share with his friend’s family. When it came time to eat, Rav Nachum’s wife served both her food, as well as, the food of Reb Aryeh. Reb Nachum and his family noticed a savory fragrance emanating from Reb Aryeh’s pot.
"What is that luscious aroma coming from your food?" asked Reb Nachum. "The special ingredient in my food is the sweet words uttered by my wife when she prepared the stew. With each step of preparation she says, "I am making this in honor of the holy Shabbos." Perhaps, your food, which is prepared by your servants does not have quite the same fragrance because they don’t say, "I am making this in honor of the holy Shabbos," said Rav Aryeh.
The Arizal taught (Sha’ar Kavanos 61) that when a person shops for Shabbos they should say, "In honor of Shabbos", with each purchase that they make. Hence, we understand from here verbal expression has a greater effect than thinking because speech emanates from the heart.
Therefore, if we will remember to say, "In honor of Shabbos" when we buy and prepare food for Shabbos, the holiness of Shabbos will be imparted into the food. May we add the special ingredient of Reb Aryeh’s wife, and our Shabbos food will be rich in that special spice of Kedushas Shabbos. [Based on Moshol V’nimshol of the Ben Eish Chai, 3]
TODaY: Remember to say "In honor of Shabbos" when you shop and prepare for Shabbos.
The Shulchan Aruch (Orach Chaim 5) rules that when reciting Hashem’s name of Yud Keh Vav Keh one should have Kavannah that Hashem is Master of All, and that He Was, Is, and Will Be. The Shulchan Aruch also rules (ibid.) that when reciting the name “Elokim” one should have Kavannah that Hashem is Strong, Powerful, and Omnipotent (i.e., Creator of all and the Force that causes all to continue to exist). It may be difficult to have this level of Kavannah in the hundreds of times a day that we recite Hashem’s names in Brachos (with at least two Shaimos per Bracha!). The Aishel Avrohom provides a Nusach which we provide by the following link --http://tinyurl.com/d4vlc9 - for a person to recite every morning before Shacharis, in which you indicate that your Kavannah, every time that you recite the nameof Yud Keh Vav Keh and Elokim, is as required by the Shulchan Aruch. The Sefer Afikei Yom (brought in the Sefer Piskei Teshuvos to Shulchan Aruch, Orach Chaim1:5) provides a similar Nusach. HaRav Shlomo Zalman Auerbach, Z’tl, (Halichos Shlomo Tefillah 1:3) rules that one can rely on this Nusach (provided that when reciting Hashem’s Name one’s Kavannah still is that Hashem is the Master of the Universe in general). The Nusach however, will not work for the first Pasuk of Shema and the first Bracha of Shemone Esrei, where the specific Kavana is required. While by no means a cure-all, this would appear to be a good place to start to show your desire and intent to express Hashem’s Names with the proper meaning and respect. There is also a wonderful Siddur, available in Nusach Ashkenaz and Sefard, entitled Siddur Kavanas Hashem, in which each name of Hashem throughout the davening has the appropriate, easy to read Kavannah (as set forth above) next to Hashem’s name for you to glance at while reciting the Name. If it is time for a new Siddur to re-energize your Tefillos, perhaps ask to see this one at your local seforim store.
There is a related issue with respect to the Kavannah in answering Amen, where, in addition to expressing your belief that Hashem is the Trustworthy King and that you believe what you heard, specific Kavannah to the particular Bracha you are responding to is also required (and, in the case of a Bracha relating to a request in the middle of Shemone Esrei, or when answering Amen within Kaddish, also having in mind, as well, a prayer that Hashem grant that specific request). See Shulchan Aruch, Orach Chaim 124:6 and Mishne Berurah there. On the very same link we provided above, at the bottom of the page, we provide an excerpt from the Sefer Shevet Mussar relating to one’s Amen response that one can recite daily before Shacharis. Once again, this is not a panacea. However, it is certainly a starting point for one to recognize at the outset of each day that he must focus a bit more on the Holy and Powerful Amen Response. If the actual recitation of the short Nusach itself also accomplishes something in the Heavens above towards one’s Amen’s Response, one has benefited supernally in this way as well!
Special Note: Rabbi Zelig Pliskin, Shlita, provides the following essential insight into daily life: “What you talk about and how you speak to others reflects on your entire personality. If you cause pain to others with your words, you are less of a person because of that. By transgressing the laws of Ona’as Devorim, you are lowering your own spiritual level. On the other hand, when you utilize your power of speech to help other people and to raise them up, you are raising your own spiritual level. Simply stated, you become more elevated by elevating others with your power of speech. Anyone who internalizes this concept will concomitantly avoid Ona’as Devorim, and elevate himself to a higher spiritual plane not previously attainable.” See The Power of Words by Rabbi Pliskin, page 286.
Today, let us feel the spiritual elevation not only by what we don’t say, but by what we do say!
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The Megillah is filled with hidden miracles--and with so many hidden lessons. We would like to bring one of those lessons to the fore, with the following story related by a rabbi from Brooklyn, who heard it directly from Rebbetzin Kanievsky, Shtichye, when he was in Bnei Brak about a month ago.
Approximately eight years ago, HaRav Chaim Kanievsky, Shlita, was studying Mesechta Chullin, and was learning a sugya relating to Chagovim, or grasshoppers. HaRav Kanievsky realized that he needed to see a grasshopper to better understand the Gemara (apparently he had never seen a live grasshopper before) and asked his daughter to bring him one. She tried, but reported to her father that she failed to find one. He went back to the sugya, and lo and behold a grasshopper comes hopping through the window, landing on his Gemara. After examining it, he let it go. As he continued through the sugya, he realized that he needed to study the hind legs a bit more, but the grasshopper was long gone. Before closing his Gemara, a second grasshopper hopped in and on to his Gemara, giving him the ability to study its hind leg in detail.
The story continues. Two months ago, a Rav giving a shiur in Bnei Brak criticized the tales people tell about Gedolim, explaining that the stories cannot all be true, and sound silly. As a case in point, he brought the ma’aseh of HaRav Kanievsky and the grasshoppers, viewing it as ridiculous and leading people to the wrong conclusions regarding HaRav Kanievsky, who, after all, learns Torah like everyone else. After the Shiur--you guessed it--the Maggid Shiur went home and found his house infested with grasshoppers (in the same Bnei Brak that Rav Kanievsky’s daughter--seeking to fulfill the Mitzva of Kibud Av--could not find one). He tried for three days to rid his home of the insects, but could not. Someone suggested that he go to Rav Kanievsky--and ask for mechila. He approached Rav Kanievsky and told him what had happened. Rav Kanievsky laughed, saying that he did not need his mechila at all, as the grasshoppers could have come to anybody (after all, the window was open!), and he was certainly mochel him, if he needed it. The Maggid went home--and the grasshoppers were gone!
As we review and study the Megillah, we must remember who Mordechai and Esther really were--not players in a story, but Gedolei Yisroel whose very thoughts, words and actions were entirely imbued and thoroughly saturated with Mesirus Nefesh for Kavod Shomayim and Klal Yisroel. Their lives were not their own, they lived for a higher purpose. Look at the last seven words of the Megillah (Esther 10:3)--“Doresh Tov LeAmo VeDover Shalom LeChol Zaroh”--they are there not only for the sake of a nice ending--they are leaving us with a final, parting message after all is said and done. This is a lesson for all of us at all times. Our Gedolim are just not “ordinary” people. We must view them with the tremendous awe and respect they deserve; we must seek their advice and counsel--and we must follow what they say. Imagine what would have happened to our people without only two people--Mordechai and Esther--and look at what happened as a result of them--a result we are celebrating to this very day!
Let us look at our Gedolim as the Mordechais and Esthers of our generation--following their directives and teachings with reverence and joy--and may we, too, be zoche to Nissim as they were in those times--Bizman Hazeh!
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HaRav Shimon Schwab, Z’tl, (Rav Schwab on Prayer, Artscroll, p.526) poses a "I should have thought of that" question: Why does the Megillah in some detail, and why do Chazal subsequently in Al HaNissim, spend the time and effort to describe that Haman was hung on a tree, and that his 10 sons were hung on the tree almost a year later? Why do we have to remind ourselves of this every year in the Megillah and in the Al HaNissim so many times? Indeed, Rav Schwab points out--even in the Maoz Tzur of Chanukah (!) we sing "Rov Bonov Vekinyanav Al Hoetz Tolisa--Haman and a good number of his sons were hung on the tree." What special significance does the tree have to this very special day of Purim?
Rav Schwab luminously suggests that Chazal (Chullin 139B) teach that Haman is alluded to in the Torah with the Eitz HaDaas--Hashem asks Adam: "Hamin Hoetz Asher…--Did you eat of the tree which I commanded you not to eat?" What is the relationship of Haman to the Eitz HaDaas--is it merely a play on words of Haman and Hamin? Obviously not. There is a great lesson here. Haman intended to commit the most heinous crime imaginable--the genocide of an entire people. The aveirah of Adam and Chava seems to be of no comparison whatsoever. After all, they wanted to grow spiritually--to know the difference between Tov and Ra (Beraishis 3:5)--it was an aveira for them to eat only because Hashem did not want them to grow in this way at this time. They succumbed to the appeal which the fruit had to their senses--albeit a supernal and lofty one. As Rav Schwab teaches: "This was the most exalted form of an aveirah ever committed." Nevertheless, the Megillah and Chazal teach that the worst possible aveira known to man--genocide--had its origins in the sublime and elevated desire of Adam and Chava. This is the route of aveira, this is the path of the Yetzer Hora. Those "worst kind" of aveiros start somewhere--they have their origin in the slightest of aveiros. Haman’s aveira only began...because of the "Hamin" that engendered it.
So, when we read and refer to--and even pray about--the Tree of Haman this Purim, let us make sure that we glean its great lesson. We will tell the Yetzer Hora, "No, I am not going to begin--the one word of Lashon Hora, the one bite of questionable food, picking up the muktza item because maybe it is a "mitzvah" to do so, not paying the worker what he asks because you want to teach him a lesson…all of the good intentions, all of the "practically no aveira" of what you may be thinking, doing or saying--remember that particular 50 amos-high tree--look up to its top--and to the Shomayim which lies beyond!
The Megillah teaches that Haman could not bear to see Mordechai fail to bow before him (Esther 3:6). However, it was “beneath his dignity” for him to hurt Mordechai alone, so he instead devised a plan by which Mordechai’s entire people would be extinguished for the actions (or, really, inactions) of one man.
HaRav Yaakov Neiman, Z’tl, in the Sefer Darchei Mussar teaches that we see how far a middah ra’ah--a bad middah--can lead. Haman’s arrogance led him to be angered at the failure of one of thousands of passersby to not bow, and the anger spiraling from the very same act led to his call for the extermination of a people worldwide. The Anshei Knesses Hagedolah, recognizing this, in turn, instituted the Mitzvah on Purim of Mishloach Manos. Why? One would think that the act of sharing prepared foods is a nice gesture, an act of kindheartedness to a neighbor, friend, or (better yet) acquaintance who you do not know very well. However, it is really much more than that. For, just as a middah ra’ah can burgeon into destruction of a people--a middah tovah can blossom into an act that causes an entire people to flourish. The Mishloach Manos that you have in your hand at any particular moment--with the honor, the love, the feeling, that is associated with it may be the plateful or container that brings geulah and yeshua to an entire people. We may be desensitized to the great importance of even our “smaller” good deeds or middos. This is simply so because we don’t appreciate their truly enormous significance. HaRav Neiman points out that Shlomo HaMelech, the wisest of all men, writes, “Ner Hashem Nishmas Adam (Mishlei 20:27)--the Neshama of a person is actually a ner of Hashem.” Even the smallest human candle can shed much needed light in a dark area. Now imagine what the **candle of Hashem** can accomplish--and we each--every single one of us--have it within us!
This Purim, as you purchase, prepare give, take, distribute, leave, and exchange each one of your Mishoach Manos with the proper emotion, feeling and intent--think about what Haman did and where he wanted it to lead--and what you are doing--and to where it can lead!!
In the Megillah (Esther, 9:25), when Esther comes to plead before her people, the Megillah records Achashveirosh’s response: "Im HaSefer Yoshuv Mashachvto Hara…"--what is the meaning of the phrase "Im HaSefer?" Note: One should go through the Megillah **now** to identify--and know the meaning of--the phrases he or she may not currently understand!
Here is an excerpt from the excellent new Guidelines Sefer, "Questions and Answers About the Laws of Brachos". The website to obtain the Sefer is http://www.targum.com
. We present below several important Halachos relating to a meal and to bentching. Enjoy!
a. Which foods require a Bracha Acharona before washing?
If there will be a reasonable break before the meal, all foods require a Bracha Acharona.
If the meal will be eaten in a different location all foods require a Bracha Acharona.
If the meal will be eaten in the same location and there will not be a reasonable break, all regular meal type foods require a Bracha Acharona. For example, meat, fish, eggs, vegetables.
b. Do mezonos foods eaten before a meal require a bracha acharona?
Baked mezonos foods, such as cakes, cookies, and pretzels, do not require a bracha achrona [if eaten in close proximity to the meal, and at the same location], since they are considered to belong to the bread family and are covered by bentching. It is preferable to have specific intention to include these foods when bentching.
Boiled or fried mezonos, such as pasta and blintzes, require a bracha acharona, since they are not related to bread [and thus will not be covered by the bentching on the bread eaten later]. Rice requires a bracha achrona for the same reason.
c. In the second paragraph of Shema we read, "And I shall give plants in you field for your animals, and you shall eat and be satisfied" (Devarim 11:15). The Sages derive from this verse that one must first feed his animals before he himself eats (Brachos 40A). Does this also apply to birds and fish?
Yes.
d. Is there an obligation to feed stray animals?
There is no obligation to feed a hungry ownerless animal, but there is a mitzvah to do so out of compassion to Hashem’s creatures. One may certainly eat before feeding such an animal.
e. Why do some people avoid eating the ends of the loaf?
The popular view is that eating the very tip of the loaf is bad for the memory, but the source for this is unknown.
f. May one sprinkle salt on the bread rather than dip the bread into the salt?
According to Kabbalah, one should dip the bread into the salt and not sprinkle salt onto it. Therefore, if he is using a salt shaker, he should shake some salt onto the table or plate before Hamotzi in order to dip the bread into it. The bread should be dipped in the salt three times.
g. May one hum a tune after washing but before Hamotzi?
No. Whenever forbidden to talk, one may not hum a tune or make any type of sound.
h. May one answer Amen during Bentching?
No. This applies even if one is between brachos, and even if one hears another person concluding the same bracha of bentching that he has just recited. Certainly, one must not answer amen to the phrases in the middle of Yaaleh Veyavo, which is of less importance. The only exception is that one may answer amen to the leader of the Zimun after each Bracha provided that the listener has reached the same place.
Chazal excitingly teach that "Mishenichnas Adar Marbin B’Simcha". HaRav Dessler, Z’tl, (Michtav M’Eliyahu, Volume 2, Page 125) writes that the Simcha we experience during this month should be built upon day after day, so that it continuously grows through the month. For true simcha to be built upon, the joy must be more than a superficial experience. As Rabbi Mordechai Becher, Shlita, pointed out in a Hakhel Shiur, depressed people can be tickled and will laugh, but will quickly return to their depression after the tickling has ceased. We suggest, therefore, that the simcha we look to build upon over the course of this special month relate more to our ruchniyus, to the spiritual realm of our lives.
In this regard, HaRav Matisyahu Salomon, Shlita, quotes the famous Rambam in Hilchos Megillah. The Rambam writes that "it is better for a person to give more Matanos L’Evyonim than it is to spend money on a larger Seudas Purim or Mishloach Manos--for there is no Simcha Gedola U’Mefoara--there is no greater or more glorious joy--than one who makes the unfortunate happy." Indeed, HaRav Salomon notes, both the Nefesh HaChaim and the Zohar HaKadosh write that if one brings simcha to the world; he is bringing Rachamim--mercy--into the world, and changing Din, the attribute of strict justice, to Rachamim, Heavenly Mercy--and there can be nothing better than that!
Our service, then, at this time of year, is to open the gates of Rachamim that we so desperately need opened so wide by bringing simcha into the world through our own Simchas HaChaim, and all the more so by bringing others Simchas HaChaim--making others happy as well.
In that vein, we present below six sample responses to a request we had made for "101 Ways to Make Others Happy".
a. Don’t we all love a piece of chocolate? How about carrying around a bag of individually wrapped mini chocolates that you can give out to people around you?
b. The classic, most effective, life altering, health building--SMILE!!!
c. Try the "old fashioned" thank you note. Written notes, delivered via "snailmail," always come as a welcome surprise, and are often saved, or posted on bulletin boards and refrigerators.
d. Take the time, make the effort and spend the money to get a gift, no matter how small--it shows that you care. To someone the ray of happiness brought into their lives could be a life-saver.
e. Always have a short, meaningful "vort" on the Parsha ready to tell someone. That is a sure winner. Everyone loves a good D’var Torah.
f. Do something for someone that he was planning on doing; tell them to enjoy the rest.
Now is the time to practice these--and think of your own! We most certainly welcome new submissions--especially this month. May our pure simcha during Adar turn suffering and agony into happiness and elation, as Hashem’s Rachamim brings us the Geulah Shlaima--in this auspicious time of Geulah, Adar and Nissan--Purim and Pesach!
Now that the special days of Chanukah have passed, we look to about six weeks of Winter until Tu B’Shvat arrives and the first indications of blossoming flowers and fruits arrive in Eretz Yisroel. The thought of Winter may make one feel chilled (even the word “Kar” sounds a bit frosty), but we, as Ma’aminim Bnei Ma’aminim, must realize that it is an opportunity for special, and, in fact, necessary growth--as this is the situation and circumstance in which Hashem in His Omniscient Wisdom has placed us.
So, we are faced with surroundings of leafless trees, long nights, cold days, bone-drenching rains, and for some of us a little or a lot of ice, sleet and snow. Can we succeed at all in this environment? No doubt that we can succeed--and thrive.
We would first like to reiterate a suggestion that we have made in the past--that you take the next 40 days in a row and, at least one time a day, make the brocha of SheHakol NiHeYeh Bidevaro and the brocha of Borei Nefashos with the special **warm** feeling that Hashem loves you with an unbounding love and wants to shower bracha of all kind upon you.
We would also like to provide a second thought based upon the teachings of HaRav Meir Schuck, Zt’l, the Temesvar Rav. HaRav Schuck brings the words of Rebbe Shimon (Avos 2:18): “Be meticulous in reading the Shema and in prayer; when you pray, do not make your prayer a set routine but rather [beg for] compassion and supplicate before the Omnipresent....” HaRav Schuck notes that, at first glance, this Mishna does not appear to belong in Mesechta Avos, which teaches us pious behavior, and not required conduct. After all, are not the proper recitation of Shema and Shemone Esrei absolute Halachic requirements? Indeed, there are literally scores of chapters in Shulchan Aruch relating to the Laws of Kriyas Shema and Shemone Esrei! HaRav Schuck, therefore, concludes that Rebbe Shimon wants us to understand that even when reciting Kriyas Shema and Tefillah properly--with no talking, no interruptions, starting on time, properly enunciating the words and reciting them loud enough to hear them, etc., there is still another important dimension of which we must continuously remind ourselves. That is, each Kriyas Shema, each Shemone Esrei, is very literally a once-in-a-lifetime opportunity, for it will never recur. Yes, you have recited Kriyas Shema and Shemone Esrei thousands and thousands of times, but are you taking the opportunity to be “zahir”--careful to recognize and appreciate--that this particular Shema and Shemone Esrei in front of you is a one-time opportunity and should not get lost in all those thousands of occasions that you have had until today, and B’Ezras Hashem, the tens of thousands that you will have in the future? One should not simply “be Yotzei” his “obligation” by routine. Instead, one should avoid the negative habit, the dry rote, the repetitive redundancy by taking a moment out before each Shema and Shemone Esrei to appreciate--and treasure--the truly monumental opportunity. As one peeks out the window, and things may seem to look cold and bleary, day in and day out, as the pattern of Winter appears to be almost nothing but darkness, we should break out and recognize the new, fresh, stand-alone opportunities of the day--Two Shema affirmations and Three Shemone Esrei private encounters with the Almighty.
When we apply this thought, we will be doing something substantial here in the back lines, and may our Geulah come speedily and in these days.
Chanukah is a day closer! We begin a series of Halachos relating to Chanukah. This first Halacha is provided by The Vaad L’maan Yahadus of Los Angeles (Rabbi Gershon Bess, Shlita). The Vaad can be contacted at 323-933-5031.
Time Zone: The Poskim discuss the situation in which a person is traveling by plane (unable to light) and is in a different time zone than his wife. According to the Minchas Yitzchok, if he is in a time zone “ahead” of his wife (candle-lighting has already arrived for him), she may light and he will thereby fulfill the mitzvah. If, however, he is in a time zone “behind” his wife (candle-lighting time has not yet arrived where he is), it is questionable whether he can fulfill his obligation with her lighting (before it is the time for him to light). HaRav Elyashiv, Shlita, holds that he will not fulfill his obligation, unless his wife lights at a time when he is traveling over land, where it is candle lighting time below, on the ground. If his wife lights at that time, he will fulfill his obligation. HaRav Shlomo Zalman Auerbach, Z’tl, is of the opinion that, since the mitzvah is light in his home, and his wife is lighting in his home during the proper time (for her), he thereby fulfills the mitzvah, no matter where he is. Obviously, one should try to avoid such a situation.
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Important Numbers
