We continue with our Halachos of Chanukah series. The following questions and answers are culled from Derech Sicha (Teshuvos of HaRav Chaim Kanievsky, Shlita).
a. In the HaNeiros Halalu, we recite, “V’Chol Shemonas Yemai Chanukah…”--and on all eight days of Chanukah, the Neiros are holy, and we cannot use them for any another purpose. Why do we need to emphasize that this restriction on use is true on all eight days? After all, Chanukah is eight days. Why would any day be different? Is it because I would think that the first day is different because it celebrates the miracle that oil burns in the first place, as there was a container of oil that was found for the first day?
Answer: One can also suggest that the first day celebrates the miraculous victory in war, and that, nevertheless, even on the first day one may not use the neiros of Chanukah for any other purpose.
b. Is it better to prepare your own wicks, or to purchase the pre-packaged wicks? If you buy the pre-packaged wicks, you can save ten minutes or more in preparation time!
Answer: For someone who would otherwise be learning, he should buy the pre-packaged wicks. If not, let him spend the time on the Mitzvah!
c. If one arrives home late, is it permissible to wake up his parents, so that he can light candles in the presence of his household?
Answer: It depends upon whether they (or either one of them) would appreciate it. If you are in doubt, do not wake them up.
d. What is preferable: To purchase a Menorah which is made of silver but is not so aesthetically pleasing, or to purchase one made of a cheaper metal, but which appears nicer?
Answer: The silver menorah is preferable.
e. Did they light the Chanukah menorah in the Bais HaMikdosh as we do in our Shuls?
Answer: They could not do so in the Azara, for that would be a question of Baal Tosif, but in a place(s) where they slept and ate (in the Lishkos--the side chambers), it would appear that they did light--Pirsumei Nisa even in the Bais HaMikdosh!
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The greatest of all virtues is the attainment of the Iyan Tova, i.e., a "good eye". That is, a completely positive view of others - to see the good in every human being.
If a person sees someone act improperly and thereby invalidates that person, he has weakened the bond of brotherhood - the very fabric of community. Since there is no human being that does not have some flaw, one who has a tendency to judge others, will find some blemish in everyone.
Therefore, we should be aware that while the essence of the human being is good, nevertheless, he is still vulnerable to the influence of the negative impulse. However, if a person acts inappropriately, rest assured that he regrets his lack of discretion. In addition, let’s consider that if we were in his shoes, we might have acted worse than him. Therefore, we should never invalidate another person, regardless of what they have done.
King Solomon said (Mishlei 22:9): "One who has a ’good eye’ will be blessed." Thus one who maintains a positive view of others will be blessed - continuously and abundantly - throughout his entire life. Just as he wishes for the good and rejoices in the success of others, so too, HaShem will bless him with countless blessings, success, and abundant happiness. Indeed, he will never lack anything for the ’kindness of HaShem will surround him’.
Regarding the ’good eye’ there is no middle ground. If we do not view others in a positive light, then by force of human nature, we will see them unfavorably. Therefore, we should attach ourselves - exclusively - to the trait of a ’good eye’. By viewing our brethren in positive way, the wonderful treasures of HaShem will flow into our lives and illuminate our souls with joy and peace. [Based on Har Yira, of Rav Arye Finkel]
TODAY: Focus on the good in every person that comes into your life.
The Eliyahu Rabba (Shulchan Aruch, Orach Chaim 170) makes the following important points about eating:
a. A person’s personal meal can be turned into a Seudas Mitzvah simply by consciously eating to keep his body strong for Avodas Hashem--not overeating or eating the wrong foods. [Incredibly, your meal then becomes the equivalent of a Chasuna meal or the meal at a Siyum....]
b. If a person overeats, even if it is at a Shabbos meal, he violates three negative prohibitions(!).
c. A form of "Teshuva Meulah" (elevated Teshuva) is when a delectable food or drink is before someone--and it is something that one very much desires--and one refrains from partaking of it, "and this is a Teshuva one can do at any time and is desired by Hashem."
d. When one eats, whether it is a little or full meal, he should eat b’simcha, with joy.
e. It is Derech Eretz not to eat or drink standing, not to wipe the plate clean, not to lick your fingers, and not to eat and abruptly rise.
Hakhel Note: These are methods which relate to the meal itself. We add that one can elevate Bentching itself, in simple and straightforward ways, as well:
a. Rather than acting as a child, and figuring out ways to avoid bentching (a drop less than two slices, and the like), one should view the act of Birchas HaMazon as a privilege and opportunity--the ability to recite four brachos simply because you have eaten a staple such as bread! We can even suggest that Pas Shacharis is so important because it starts off your physical day with a good meal--and a good bentching!
b. Last week, we brought the teaching of the Sefer HaChinuch that one who is careful to bentch with concentration is assured Parnassah in a respectable way all his life. There are great tools to help one bentch with Kavannah. Gadi Pollack’s "Birchas HaMazon" (Feldheim) is beautifully illustrated with pictures, with English translation closely placed next to every phrase, and is an incredible method for increasing your appreciation of Birchas HaMazon. Because it is so colorful, one may mistakenly--very mistakenly--believe that this Bentcher is for children. If it is, it is for the child in each and every one of us. Similarly, perhaps for the more advanced, Rabbi Meir Birnbaum’s Kuntrus Birchas HaMazon provides a phrase-by-phrase translation of Bentching, with commentary and footnotes. The more time and effort one puts into something, the more he can appreciate it. In just a few extra minutes, one can elevate a Mitzvah from the Torah to an infinite degree. Most certainly, you will never be ashamed, or sorry, for it!
c. May we especially suggest that when bentching, one should himself think about the meaning of what he is saying. For instance, when reciting the words "Yisborach Shimcha B’fi Kol Chai--that Hashem’s name should be blessed by all of the living"--what is one referring to--all human beings? All animals and other creatures, as per Perek Shira?.... As we have noted in a previous Bulletin, the Yesod V’Shoresh HoAvoda in his Tzavooh (will) to his children, writes that he would daven before bentching that no one would knock on his door and disturb him or his Kavannah…and with good reason.
Let us take the time out to eat--and to bentch--in a manner which befits the Tzelem Elokim that we each represent--and that we each are!
"Yehudah ben Tema said: The respectful people go to Gan Eden. May it be Your will, HaShem, our G-d and the G-d of our Forefathers, that the Holy Temple be rebuilt quickly in our days, and grant us our share in Your Torah."
A person who is respectful will be kind and considerate of others, as well as devote himself to fulfill the Mitzvoth. Accordingly, he will receive his just reward - eternal delight in Gan Eden.
The last phrase of the passage is a prayer: May it be Your will, HaShem, our G-d and the G-d of our Forefathers, that the Holy Temple be rebuilt quickly in our days, and grant us our share in Your Torah. What is the relationship of this prayer to the first statement regarding the lot the respectful who go to Gan Eden?
The Talmud (Yevamos 79a) states: "The people of Israel are characterized by three virtues: They are compassionate, respectful, and perform acts of loving-kindness." The trait of respectfulness evokes a person who has a sense of awe of HaShem. Consequently, his goodness will inspire him to fulfill the Torah.
This teaching sheds light on the significance of the prayer and its relationship to the lesson. Specifically, the intention of the prayer is: Just as You have graciously blessed us with the attribute of respectfulness, so too, bless us with the quick rebuilding of the Holy Temple and our share in Torah.
HaShem bestows upon Israel the precious virtue of respectfulness. Therefore, it is fitting for us to stand in the Holy Presence of HaShem which is manifest in the Temple. May our study of Mussar purify our characters so that we all merit seeing the immediate rebuilding of the Temple! (Based on the commentary of the Rambam to Pirkei Avos)
TODAY: Connect to your inherent attribute of respect and treat other people respectfully.
Release me from this net which they have set for me, for You are my strength. I entrust my spirit into Your hand, You have freed me, HaShem - Almighty and Faithful G-d. I will greatly rejoice in Your kindness, for you have seen my distress, You know the trouble of my soul.
When King David’s enemies surrounded him, they were certain that he would not escape their grasp. Despite the bleak situation, King David responded with a declaration of unwavering faith in HaShem, "Release me from this net which they have set for me, for You are my strength."
What’s more, King David, when captured by his adversaries boldly declared, "You have freed me." Since he placed his soul in the exclusive trust of HaShem, he was certain that HaShem, the Faithful, would rescue him! Even more, He was confident that HaShem, the Almighty, has the capability and power to deliver him.
In addition, King David said, "I will greatly rejoice in Your kindness." That is, "After You save me from them in Your kindness, I will rejoice in Your kindness. And I will thank You for seeing my affliction - You turned to me to deliver me from mortal danger; You knew my soul was troubled - and in Your kindness You saved me."
Amazingly, when King David’s life was at risk not only did he pray to HaShem and maintain steadfast faith that would HaShem deliver him - even more, he sang a victory song to HaShem! Anticipating his release his miraculous release, his heart filled with joyous thanks to HaShem for His care, kindness, and rescue.
May we hold our faith in HaShem, under all circumstances and trials. Undoubtedly, He will rescue us and we will sing to Him a joyous and triumphant song, "I will greatly rejoice in Your kindness, for you have seen my distress." [Based on the commentary of the Radak to Tehillim]
TODAY: Entrust your soul to HaShem’s care and know that He will surely rescue you.
HaRav Matisyahu Solomon, Shlita, recently provided the following insight on how we should react to the current world situation:
"We don’t know what is going on in the world."
However, we can take some instruction from the Tefillos of Rosh Hashana. Rosh Hashana, although it is the Yom HaDin in which everyone’s thoughts, words and actions are carefully scrutinized by the Heavenly Court, does not contain very many tefillos which instill great fear in a person. The longest and most serious discussion of judgment in the Rosh Hashana Tefillos is contained in the Zichronos, where the Anshei Knesses HaGedola teach us how Hashem remembers the actions of every individual and every country, and describes how Hashem metes out judgment to the countries--who for war, who for peace, etc.
Even these Pesukim of Zichronos , however, amazingly conclude with the words "Ashrei Ish Shelo Yishkacheka...--praiseworthy is the person who does not forget You and who takes strength in You, for those who seek You will not stumble, and those who believe in You will not be disgraced...."
What Chizuk! What consolation! What hope!! Hashem does not want us to remain scared, panic, depressed or give up. Yei’ush--despair--has no place even in a time of the most serious judgment! Rather, the Tefilla here teaches us that we must take strength in Hashem--we must remember Hashem by constantly mentioning His Name, thinking of His constant Chasodim to us, and that "Ayn Od Milvado--there is no source of anything but Him"--and all that is happening is to remind us to turn to Him.
In fact, the Alter of Kelm teaches us that people make a big mistake in their perception of what cowards and heroes really are. In reality, heroes on the battlefield have as much fear as the cowards, except that their fear motivates and energizes them--it propels them forward, while the coward’s fear makes them run in the opposite direction, towards defeat. Any immediate uncertainty or fear which may be generated within us should lead us to come close to Hashem, and not to be despondent, anxious or afraid.
In these turbulent times, in everything that we do, we must bring Hashem into the picture, into the equation, into the forefront. If one studies the Parsha of Eliezer and Rivka, one will find that Hashem is constantly mentioned by Eliezer throughout the event. Eliezer was, as a result, successful--to the extent that even Lavan himself exclaimed "MaiHashem Yutza HaDovor--This is Hashem’s doing!". This is the extent to which Hashem should accompany our thoughts, our words and our actions--even those really distant from the feeling of Hashhgacha Pratis should be brought closer to it as a result of our behavior!
In this zechus, we will--middah k’neged middah--see the day in which the world and all of its inhabitants will be filled with the Knowledge of Hashem as the water fills the sea--speedily and in our days! AMEN!
The Talmud (Brachos 58a) relates an incident in which Rabbi Sheshes, who was blind, went out to see the royal procession. Yet, what purpose is there in a blind man going to behold the king?
Rabbi Sheshes knew there is a parallel between the Heavenly kingdom of HaShem, and the earthly kingdom of man. Therefore, he was able to determine the moment the king passed based on a verse that revealed that HaShem is found "in the quiet." Accordingly, after a few battalions of royal soldiers passed by, there was a gap of silence. When everything grew still, Rabbi Sheshes correctly determined that the king was passing.
The verse that teaches this secret was a prophecy of Elijah (1Kings 19:11, "A great and strong wind tore the mountains and broke the rocks in pieces before HaShem, but HaShem was not in the wind; and after the wind an earthquake; but HaShem was not in the earthquake; and after the earthquake a fire; but HaShem was not in the fire; and after the fire a gentle, quiet voice." Elijah heard HaShem speak in the "gentle, quiet voice."
HaShem is omnipotent, the source of all power, and the supreme force. Therefore, Elijah INCORRECTLY assumed the attribute of power and fear when he admonished the People of Israel.
However, HaShem revealed to Elijah that his harsh method was incorrect and counterproductive. Rather, the proper attribute for education is gentleness and compassion. Therefore, HaShem was not in the wind, nor the earthquake, rather He was in "THE GENTLE, QUIET VOICE."
May we be inspired by HaShem’s revelation to Elijah of the importance of teaching others with pleasantness and gentleness. If we conduct ourselves with compassion and love, we will be successful in our endeavors to influence and educate our fellows. Following the path gentleness, we will be pleasing to man and G-d.
TODAY: Teach others with pleasantness, kindness and a gentle voice.
In last week’s Parsha, we find that Lot accomplished something that even Avraham Avinu could not accomplish. Although Avraham davened for each one of the five cities to be saved, Hashem advised him that there was an insufficient number of Tzadikim in any city for the city to be saved. However, we find that Lot requested that he be saved in the city of Tzoar--and he was, together with the entire city! How was Lot, the recalcitrant nephew, was able to save a city that his incomparable Rebbe could not?
HaRav Yecheskel Levenstein, Z’tl, derives two essential lessons from this. First, we see how much more effective it is for the affected person to daven for himself than for a third party (no matter how great) to daven for him. Here, Lot was asking for his own life. No matter how genuine and sincere the entireties of Avraham Avinu were, nothing can match the depths of someone pleading for his own life. As we indicated from the Derech Hashem yesterday, no one can act on your behalf more than you and you alone. Of course, one should always ask a Talmid Chacham to daven for him, but this cannot replace or substitute for one davening for himself.
The second great lesson teaches us the extent of HaKoras HaTov that one must demonstrate if someone has even attempted to do good towards them. Lot showed hospitality to the Malochim (who really didn’t need it), and their expression of HaKoras HaTov went to the degree of saving an entire city in order to save Lot. Similarly, HaRav Daniel of Kelm, Z’tl, HY’D, the last Rosh Yeshiva of Kelm, explained that Elisha HaNavi, in last week’s Haftora, was actually bound by his Hakoras HaTov to the Isha HaShunamis, to go to the extent of bringing her son back to the living--the greatest of miracles possible.
Thus, within one event, we learn vital lessons both on a Bein Odom L’Makom, and a Bein Odom L’Chaveiro, level. In Bein Odom L’Makom--establish your own personal relationship with Hashem in Tefillah because no one can daven better for yourself than you. Work on it, because no one can as you can. On a Bein Odom L’Chaveiro level, make sure that you constantly and consistently demonstrate your HaKoras HaTov for the many kindnesses you receive from those around you.
Special Note: The Rambam teaches in the last Chapter of Hilchos Teshuva that Avraham Avinu intensely felt Hashem’s presence wherever he was and wherever he traveled. We suggest that it is certainly within our ability to "touch" our Forefather in this respect daily.
At least several times a day, one should go out of his way to express his sense of the "Hand of G-d" in what has just occurred, what he has just heard, or the amazing interplay or turn of events he has experienced. This expression may take the form of a "Baruch Hashem!", "Thank You, Hashem!", "I love You, Hashem!", or "What Hashgacha Pratis!" or the like.
Another suggestion would be to bring Hashem into whatever you are doing at that moment--even into the simple and mundane. For instance, while sitting at your desk or table (whether or not you are actually slouching), from time to time throughout the day you should make the effort to sit up straight based upon the recognition that you are in Hashem’s presence. In a similar vein, it is recorded that when HaRav Moshe Feinstein, Z’tl, davened the Shemone Esrei every day he did not "shuckle" or sway. He explained that once, while being questioned by the communists, he was forced to stand at attention for hours. He understood that this was truly a life-long lesson and that he should also "stand at attention" while speaking to Hashem.
The Netziv explains that the amount of Hashgacha Pratis that one receives is actually commensurate with one’s feeling of Hashgacha Pratis in his life. Our relationship to Avraham Avinu should go beyond our mentioning his name several times a day. We should feel that we are not only "Hebrews" by name, but also by purpose!
Additional Note: We understand that a Yeshiva in Yerushalayim instructed its students to make a list of items to be thankful for in Modim. In addition, every day, they were to add something new to the list and have specific Kavannah to thank Hashem for it in Modim. This seems like something that each and every one of us should do.
Yehudah ben Tema said: Be bold as a leopard; light as an eagle; swift as a deer; and strong as a lion to carry out the will of your Father in Heaven.
This passage reveals the secret of empowerment and vitality. Usually, when a person expends his energy, he must rest in order to regain his strength. While this is generally true of worldly endeavors, however spiritual matters follow a different dynamic. HaShem grants an extra measure of power and protection to people who are dedicated to spirituality.
The Prophet Isaiah said, "Those who trust in HaShem will experience a renewal of strength." That is, when those who devote themselves to HaShem tire, they turn to HaShem for help. HaShem increases and replenishes their strength so that they can perform more good deeds.
Accordingly, the text says: Be bold as a leopard - inspire yourself as well as others to study Torah and perform good deeds. Now that we are enlightened with the knowledge that HaShem will grant us a surplus of strength, we should not desist from Mitzvoth due to lack of stimulation. Rather, we should feel confident that we can perform Mitzvoth with the "boldness of a leopard."
Likewise, a period of running begets exhaustion. However, a person whose is engaged in a good deed or Mitzvah will not tire, rather he will "swift as a deer." In addition, his determination to complete Mitzvoth will be as mighty like the "strength of a lion."
Not only does faith helps us to succeed in our affairs, even more, it awakens fresh supplies of energy so that can perform beyond our natural limits. Therefore, when we are fatigued we should pray for new reserves of strength and HaShem will renew our strength.
May we be blessed with love to do good both for Heaven and well as our fellow man. When we are aroused to fulfill HaShem’s will, He will provide us with endless supplies of energy, vigor, and strength. [Based on the commentary of Rabenu Yonah to Pirkei Avos]
TODAY’S IMPLEMENT: When you are tired repeat aloud the verse: "Those who trust in HaShem will experience a renewal of strength."
Ben Azzai said: Run to perform an easy Mitzvah and flee from committing a transgression; for one Mitzvah leads to the performance of a Mitzvah, while a sin leads to sin; for the reward of a Mitzvah is a Mitzvah and the consequence of a sin is a sin.
Many times we are in a position to perform an easy Mitzvah, yet we refrain since it is "so easy". We tell ourselves: That Mitzvah is so easy to do. What significance can be attained by such a simple deed? Even if we were to do it - only the bare minimum of reward will be awakened. Therefore, we decide to abandon this "small act", making the assumption that we should look for a more important Mitzvah.
For instance, Mike came home after a late meeting. He thought about straightening the living room before going to sleep but was just too tired. He thought: Maybe I should just clear the dishes that the children left on the table. But then he said to himself: It will only take a second to clear the table. But it won’t put a dent in the rest of the mess. I might as well not do anything. Therefore, he chose to leave the dishes on the table and just climb into bed.
Yet in light of a seemingly insignificant act, why does the Mishneh urge us to "Run to perform an easy Mitzvah"?
Even if a Mitzvah is of minor importance, nevertheless our sages reveal the relevancy of its performance: Run to perform an easy Mitzvah and thereby flee from committing a transgression. In other words, the performance of a trivial good deed engenders a major consequence, i.e., it protects a person from committing a misdeed! As long as we are engaged in a positive act, we cannot simultaneously perpetrate a negative act.
In light of this the Mishneh states, Run to perform an easy Mitzvah and thereby flee from committing a transgression; for a Mitzvah leads to the performance of a Mitzvah, i.e., and not a sin. And the reward of the Mitzvah is a Mitzvah. Meaning, the Mitzvah one performs, no matter how small, is a reward, in and of itself - for it protects one from committing a sin, and illuminates him with goodness and the light of Gan Eden. [Based on the commentary of Rav Chaim Voloshin to Pirkei Avos]
Implement: Pursue even the smallest Mitzvah that comes to your hand and realize it is a lifeline of holiness
Rabi said, "Some people acquire their share in the World to Come in one moment, whereas others acquire their share in the World to Come in a few moments."
There are moments in life when a person attains absolute clarity of HaShem. That awareness inspires him to "return" completely to HaShem, with both heart and soul. In this light, the Mishneh teaches that "some people acquire a share in the World to Come in one moment." Meaning, that a momentary glimpse of light inspired the person to sincerely devote himself to HaShem.
However, we would assume that if a person does not acquire his share of the World to Come in one moment, than he would have to earn his share through a sustained effort over many years. Yet, the text says some people acquire the World to Come in one moment, whereas others acquire the World to Come in a "few moments." What is the difference between acquiring the World to Come in "one moment" versus "a few moments?"
The material nature of this world veils the light of spirituality. Nevertheless, at certain "moments" HaShem reveals Himself, like a flash of lightening that illuminates the night. When this occurs, the presence of HaShem deeply impacts our hearts and ignites our souls.
For instance, these "moments" of clarity occurred on the periods of our Shabbos and festivals. During the time of Shabbos and the holidays, holiness is revealed, granting us the opportunity to reconnect to the sanctity of that moment.
May we "acquire our share in the World to Come" through opening our hearts to know HaShem during the holy "moments" of our Shabbos, festivals, and holidays. [Based on the writings of Rav Daniel of Kelm]
TODAY: Envision the Shabbos lights illuminating your soul with holiness, joy, and peace.
Ben Azzai said: Run to perform an easy Mitzvah and flee from committing a transgression; for one Mitzvah leads to the performance of a Mitzvah, while a sin leads to sin; for the reward of a Mitzvah is a Mitzvah and the consequence of a sin is a sin.
Many times we are in a position to perform an easy Mitzvah, yet we refrain since it is "so easy". We tell ourselves: That Mitzvah is so easy to do. What significance can be attained by such a simple deed? Even if we were to do it - only the bare minimum of reward will be awakened. Therefore, we decide to abandon this "small act", making the assumption that we should look for a more important Mitzvah.
For instance, Mike came home after a late meeting. He thought about straightening the living room before going to sleep but was just too tired. He thought: Maybe I should just clear the dishes that the children left on the table. But then he said to himself: It will only take a second to clear the table. But it won’t put a dent in the rest of the mess. I might as well not do anything. Therefore, he chose to leave the dishes on the table and just climb into bed.
Yet in light of a seemingly insignificant act, why does the Mishneh urge us to "Run to perform an easy Mitzvah"?
Even if a Mitzvah is of minor importance, nevertheless our sages reveal the relevancy of its performance: Run to perform an easy Mitzvah and thereby flee from committing a transgression. In other words, the performance of a trivial good deed engenders a major consequence, i.e., it protects a person from committing a misdeed! As long as we are engaged in a positive act, we cannot simultaneously perpetrate a negative act.
In light of this the Mishneh states, Run to perform an easy Mitzvah and thereby flee from committing a transgression; for a Mitzvah leads to the performance of a Mitzvah, i.e., and not a sin. And the reward of the Mitzvah is a Mitzvah. Meaning, the Mitzvah one performs, no matter how small, is a reward, in and of itself - for it protects one from committing a sin, and illuminates him with goodness and the light of Gan Eden. [Based on the commentary of Rav Chaim Voloshin to Pirkei Avos]
Implement: Pursue even the smallest Mitzvah that comes to your hand and realize it is a lifeline of holiness
Rabbi Yose ben Yoezer was a saintly scholar who was martyred by the Syrian-Greeks. As he was being lead to his execution he encountered Yoyakim, a Jew, who abandoned his faith. Yoyakim was mounted on a mighty horse and remarked to the Rabbi, "Look at the horse upon which my master lets me ride, and the horse upon which your Master has made you ride."
Rabbi Yose responded, "If such great honor is afforded to those who transgress the Divine Will, then the honor bestowed upon those who fulfill His will must be infinitely greater."
"And who fulfills His will more perfectly than you?" countered Yoyakim.
"If this is the fate of those who uphold His will, then how much more infinitely dreadful is the fate of those who transgress His will," said the Rabbi.
The Rabbis’ words of truth singed Yoyakim’s heart like a burning fire. He immediately repented and was granted a share in the World to Come.
May this dramatic episode of redemption inspire us to swiftly liberate ourselves from darkness - and shine forth with righteousness - like the morning sun.
Implement: Envision the joy of instant enlightenmen
Be gracious to me, HaShem! Be gracious to me! For my soul takes refuge in You, and in the shadow of Your wings I will take refuge - until the troubles pass by.
In mortal danger, King David cries out to HaShem for deliverance from Saul, his pursuer. Just as a person who is crying out to be saved from a life-threatening danger repeats his plea, i.e., "Help! Help!" - so too, David calls out two times, "Be gracious to me! Be gracious to me!"
In addition, his double plea refers to two different heartfelt requests. That is, he begs HaShem, "Let Saul not kill me!" and subsequently he pleads, "Save me from killing Saul!"
He realizes that, save the mercy of HaShem, there is no escape from his hapless predicament. Therefore, he states, "for my soul takes refuge in You and in the shadow of Your wings I will take refuge."
Furthermore, he is crushed by his awesome troubles with an intensity that is beyond the capacity of human nature to endure. Therefore, he places his entire focus on coming close to the mercy of HaShem and His sure protection. In this way, he detaches himself from the unbearable pains that have come upon him. Even more, despite his plight, he is absolutely confident that HaShem will grant him relief and refuge, as implied in his words "until the troubles pass by."
When troubles converged on David from every direction, threatening his well-being in this world as well as his share in The World to Come, David bonded himself to HaShem. In light of this, his very troubles propelled him to seek and come closer to HaShem, his only sanctuary.
May HaShem bless all of us with a peaceful life. In the event that we do experience stressful times, King David illuminates our path. If we will but turn our hearts to HaShem in sincere prayer, He will protect and rescue us from all of our difficulties.
[Based on the commentaries of Rashi and the Radak to Tehillim]
TODAY: Ask HaShem to save you from a difficulty - and know that He is there to rescue you.
The Ramban in his introduction to the story of Akeidos Yitzchok (Bereishis 22, 1) explains the purpose of a nisoyon. A person is tested for his own benefit: so that he can be rewarded for a good deed and not merely a good heart. Though Avraham Avinu succeeded in purifying his heart to the nth degree, nevertheless, this greatness remained merely potential (b’koach). The ten nisyonos with which Avraham was tested, were a means of turning his greatness from potential into concrete actions (b’po’el), because the ultimate objective is perfecting one’s actions.
Rav Wolbe (Ma’amerei Yemei Ratzon pg. 97) writes, with this in mind let us try to understand the Mishna in Pirkei Avos (2, 13). R’ Yochanan ben Zakkai asks his disciples to, "Seek out the proper path to which a man should cling." They returned with various answers – a good eye, a good friend, a good neighbor, one who considers the outcome of his deeds and a good heart. Said R’ Yochanan ben Zakkai, "I prefer the words of R’ Elazar (who chose a good heart), for your words are included in his words."
The other four responses all focused on tangible actions and a practical way of life (b’po’el). A good eye rids one of much evil. He judges others favorably and he is cleansed from hatred and jealousy. A good friend will perform kindness, share in another’s grief, forgive and forget and many other positive middos. A good neighbor surpasses a good friend, for he contains all those qualities and, moreover, he acts beneficially to even those who are not his closest confidantes. Someone who considers the outcome of his actions fears Hashem, and his every action is made with an acute awareness of its ramifications. If so, in what aspect does a good heart, which represents potential (b’koach), supersede all these other positive qualities?
Rav Wolbe explains that a good heart is the best preparation for life, because it encompasses all good actions. The actions are the most important aspect of one’s avodah, and they properly portray the goodness of the heart of one who is performing those actions. A lack of an ability to perform reflects a flaw in the "goodness" of the heart. He who truly possesses a good heart will in time come to be a person who possesses a good eye, is a good friend and neighbor, and one who considers the actions of his deeds. Because Avraham possessed a good heart, he had the ability to pass all ten nisyonos with which he was tested.
Rosh Hashana is the day on which we are supposed to accept upon ourselves the yoke of Heavenly Kingship. Accepting this yoke is akin to possessing the good heart mentioned in the Mishna: it is a general concept that encompasses all aspects of our lives. However, just like a good heart, accepting the yoke of Heaven cannot remain only b’koach – it must translate into actions. We must make an effort to focus on Hashem’s loftiness, His Kingship and the great advantage gained by accepting this yoke upon oneself. However, it can’t end there. This knowledge must translate into actions, and the b’po’el of accepting the yoke of Heaven is fine tuning our middos to act solely in accordance with the will of Hashem.
We must not try to be someone we are not. In each person’s specific situation - with his friends and family, his house and necessities – he must make an effort to act in accordance with the will of Hashem. Our actions after Rosh Hashana will mirror the extent to which we accepted the yoke of Hashem. May we all merit a Kesiva V’Chasima Tova!
This dvar Torah was compiled by the family of the Mashgiach Harav Shlomo ben R’ Moshe z"l, l’iluy nishmaso.
The Alter of Kelm, Z’tl, taught that anything most needed to live in this physical world is most available to us, and is also easy to obtain. The classic examples are, of course, air and water. The same is true for spiritual matters, the Alter taught. Emunah is the most necessary element of spiritual life, for it is the foundation of everything. This is why the basic principals of Emunah are so accessible and attainable by us all. One need only read the Pesukim of Bitachon which we have previously distributed, or reflect upon the Thirteen Ani Maamin’s of the Rambam, or study the miracles around him, or note the incredible Hashgacha Pratis which he, each member of his family, and all of his friends are blessed with every day. Each of these connects us swiftly and directly to Emunah in Hashem.
If we take the analogy of the Alter of Kelm to its conclusion, there are times when even items typically abundant in this physical world are difficult to come by. On a mountaintop or in the sea, air is in short supply or nonexistent, so one’s breathing may be a bit more difficult or need assistance. Similarly, in the desert or in land-locked areas, water may be scarce. What does one do to help himself in these situations? Where air is limited, he brings along oxygen tanks. In the desert, he will bring along sufficient containers of water to get him through the desert trek.
In these times, when we are faced with personal and communal tribulations of such great and diverse magnitude, we owe it to ourselves to begin an Emunah-strengthening process now--to build our Emunah to optimum levels so that it is readily available when needed. What a beautiful goal it would be to study and complete the Sha’ar HaBitachon of the Chovos HaLevavos (Duties of the Heart) between now and Rosh Hashana. The Chovos HaLevavos is available with an English translation (even in pocket-size) by Feldheim Publishers. At the very least, one should attempt to reflect more deeply upon at least one of the thirteen Ani Maamin’s every day. It is safe to say that the amount of Emunah and Bitachon that one really has is directly proportionate to the amount of time and effort one puts into what the Alter of Kelm calls the “Yesod Hakol--the basis of everything!”
HaRav Yechezkel Levenstein, Z’tl, compared the arrival
of Moshiach to a great, but local, wedding to be held in a small town.
All those who live in town are naturally invited, because they all know
the Choson and Kallah. However, those coming from out of town would
only be relatives or close friends-and they would come only by
invitation.
Many of us today do, and must, empathize with the plight of our
brethren in Eretz Yisroel during these turbulent times. We must
remember, though, that they are already currently “in town” and when
the great wedding day comes soon, we will have to be invited, and they
will not!
So what can we do to get ourselves invited? Chazal (Yoma 57A), relate
that a non-believer remarked to Rebbe Chanina that, after the
destruction of the Bais HaMikdash, all Jews are certainly tamei
(impure), as the posuk in Eicha (1:9) states “Tumasa bishuleha”--her
impurity is on her hems. Rebbe Chanina responded to him that even with
this impurity, the Shechina, Hashem’s Divine Presence, is with us, as
the Posuk (Vayikra 16:16) states that Hashem is “Hashochen
Itam”--dwells with them” amid their contamination. It is interesting
that the word “shachen,” neighbor or one who resides close by, is
closely related to the word Shechina, for it symbolizes how close we
should feel to the Shechina. Indeed, Chazal (Yoma 53B) teach, and the
Halacha records that, at the end of Shemone Esrei, one should bow while
taking three steps back, then additionally bow to his left, bow to his
right and then bow to the center, as he recognizes that he is taking
leave of the Shechina in front of him. The Gemara comments there that
Hashem will destroy a thousand of his enemies to the left and ten
thousand to his right (see Tehillim Chapter 91), as he recognizes and
takes proper leave of the Divine Presence.
We all know that the Shechina has never left the Kosel HaMaaravi. We
also all know that there is a special, different level of Shechina in
our shuls. It is imperative for us to also realize that the Shechina
is always with us--even in our current status of Tuma--whoever we are,
and wherever we may go.
Every day, three times a day in Shemone Esrei we state that Hashem is a
“Melech Ozer, U’mosheia, U’mogen.” This means that even though Hashem
is King of the entire world, He is still an ‘Ozer’--He helps each and
every individual with his needs, a ‘Mosheia’--He saves each and every
person from tzara, and a ‘Mogen’--He even shields a person before a
tzara comes. This is an intense appreciation of the Shechina relating
to us directly, which should charge us at least until we recite our
next Shemone Esrei.
Over the next seven weeks, until Rosh Hashanah, we should work on
feeling Hashem’s Presence with us throughout the day, once again,
whoever we are and wherever we may be. We should especially sense that
we are standing in front of Hashem during Shemone Esrei, and remind
ourselves of His presence, as a Shachen, in front of us, throughout the
day. If we feel a strong relationship, a closeness to Hashem, then
even we--as “out of towners” will also be invited to that great Chasuna
to take place--as the Shechina once again, resides in its full and
permanent glory in the third and final Bais HaMikdosh, may it be built
speedily and in our days.
HaRav Yaakov Emden, Z’tl, in his Siddur Bais Yaakov,
writes that the misfortunes, calamities, death and destruction over all
these generations in our bitter exile arise from our failure to
properly mourn over Yerushalayim--and this is because we feel too
comfortable in Galus. HaRav Matisyahu Salomon, Shlita, in commenting
on this, 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 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!
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Hakhel MIS
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The Navi (Yeshaya 1:3, which we read as part of this week’s Haftora for Shabbos Chazon) 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. What makes us better today than the captives of Judea taken by the Romans 1930 years ago? Is it that we have some stained hardwood floors, custom wall coverings, a relatively new Japanese 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. Even in Eretz Yisroel itself, terrorists and murderers abound—Hashem Yatzileinu Miyadam.
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--my heart pours out to You like water.”
At least today, as our preparations for Tisha B’Av reach a climax and before our preparations for Shabbos begin, we must take the time out to feel pain 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, and 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.
So, as much as we would not like to, we must cry--really cry. We must realize that we are in the nadir of our exile. The Tay-Sachs test, when originally developed, required a person to shed a tear, which was then tested. One had to think of something sad to shed that tear. Is it such a great challenge to cry unabashedly over an unfulfilled world, over the world’s most precious possessions disgraced and derided, over all the unnecessary anguish, unnecessary suffering, destruction, and death that we are currently experiencing?
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 for a few hours on Tisha B’Av , 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, 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.
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Chazal (Taanis 29A) teach that on the Seventh Day of Av the enemy entered the Heichal, the Holy, and mocked and defiled Hashem and the Jews for three days, until they set fire to the Bais HaMikdosh.
The Nefesh HaChaim (1:4) comments on this as follows: “...No Jewish person should, Chas V’Shalom, think--who am I and what can I accomplish with my lowly deeds? Rather, he should know and understand that his specific deeds, words, and thoughts, at every hour and minute of the day are never lost. In fact, how great, how very great and lofty are his deeds, as each one rises to the “Govhei Meromim”--to the highest of heights in the heavens above.”
He continues: “And in truth, one who understands this fundamental principle well will recognize how impactful a sin really is, for the destruction it wrecks in the higher worlds is far greater than the destruction brought about by Nevuchadnezar and Titus. You see, Nevuchadnezar and Titus did not with their deeds ruin or even blemish anything in the above, for they are incapable of doing so....”
Thus, whatever blasphemous and immoral acts were committed by the likes of Titus in the holiest of places is trifle and insignificant compared to an inappropriate thought, or perhaps some misplaced jealousy, anger, or Lashon Hora on the part of a Jew, which can stir the Heavens above. In truth, we already all know that it was truly our sins, and not the actions of Titus, that destroyed the Bais HaMikdosh. Perhaps we did not previously appreciate the degree of the insignificance of his actions. But, then, isn’t our responsibility too great? Isn’t it too much for us to know that our thoughts, let alone our actions, so severely impact upon the Heavens above?
Actually, it is really only a matter of avoiding getting lost in the forest among the trees. We must take every action--or even thought--on its own value. We should try to strengthen, encourage and develop each and every positive thought that we may have, and as quickly as possible banish the negative and unproductive ones. Chazal teach (Succah 52A) that in the End of Days the Yetzer Hora will appear to the Tzaddik as a mountain. The Tzaddik will exclaim “How was I able to overcome this great obstacle?” The answer will be--because you treated each confrontation (each nisayon)--each thought and action not as a mountain too hard to climb, but as a mere strand of hair to be readily overcome.
The mightiest leaders in world history and their accomplishments pale in their utter insignificance to those strands of hair we overcome daily. Tisha B’Av and the days that immediately precede it are not only days of mourning, but days of Teshuva. We should take the time over the next few days to appreciate, and to place a greater value upon, the sheer importance of our individual, stand-alone, thoughts and actions.
Just one more proper thought or deed could very truly rebuild--in a much more beautiful and permanent way--that which Nevuchadnezar and Titus think they destroyed.
Special Note Five: The Gemara (Megilla 21A) teaches that Moshe Rabbeinu would learn the more difficult laws and concepts of the Torah sitting down.
If we have to sit down this Tisha B’Av, we should take the time out to go over in our mind some of the difficult concepts that we tend to ignore, or at least avoid, during the rest of the year—the chorbons and tzaros that have accompanied us through the ages and into our day.
Can we not shed a tear over: • The pain of the Shechina over the chillul 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 even after its downfall • The sorry hatred of secular Jews to Torah Judaism • The Merkaz HaRav Massacre • The Tractor Terror • Gush Katif and Sderot • The bombing of Bus Number 2 • The Crusades • The Pogroms • The 1648-1649 Massacres • The Holocaust • All of the unnecessary sickness and suffering for 2000 years (multiplied by each second of pain) • The desolation and ruination of the Har Habayis, Har Hazeisim, Chevron, Tevria… • Sinas Chinam--which includes 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 fact that we are so numbed to holiness and sanctity • 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 Chorban as soon as possible
May our prayers for consolation be accepted by Hakodesh Boruch Hu speedily and in our days--today!
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Important Numbers
