Today is the tenth day of Nissan, which is marked by at least three great milestones:
a. It is the day that the Bnei Yisroel took the Egyptian gods--their sheep--away and tied them to bedposts in order to inspect them for blemishes before Shechita four days later. This was an act of tremendous faith by Bnei Yisroel, not only in taking them for slaughter, but also in holding them this way for four days--and the Egyptians, in fact, ended up being powerless to stop them or harm them.
b. Towards the end of our stay in the Desert, Miriam HaNevia passed away. Miriam was so great that, even as a young girl, her suggestion to her father Amram, the Gadol HaDor, was accepted and the decree he had made to have the husbands and wives of Bnei Yisroel separate was annulled.
c. Just one year after Miriam’s passing on this date, Yehoshua Bin Nun and Bnei Yisroel crossed over the Yarden River which had been dried up through a miracle. Some recommend reading from Sefer Yehoshua, Chapters 3 and 4, and reciting Tehillim Chapter 114, in honor of the occasion.
As the tevilas keilim season comes into full swing, we would like to provide you with some important notes, which were reviewed By HaRav Yisroel Belsky, Shlita. Please note that tevilas keilim is an obligation (chiyuv), and if not done properly, a k'li may not be used until Toveled correctly.
a. All chatzitzos (i.e., dirt, glue and stickers or other items or markings not part of the k'li which neither the owner nor most people would use with this item on the k'li) must be removed prior to submersion.
b. The entire k'li (even if oversized) must be fully submerged all at once (not one-half first, then the other half immediately thereafter).
c. Do not hold the k'li tightly, so that the mikva water can reach everywhere. You can tovel the k'li by moving your hand to another part of the k'li while holding it below the water level; or you can dip your hand in the mikva first, and then take hold of the k'li and submerge it in the mikva.
d. Using baskets--
All keilim should be submerged right side up or on a slant, but not upside down, so that no air is trapped in the utensil.
Items should be placed in the basket side by side and not on top of each other.
The basket may be submerged in water, and then you may drop utensils into the basket, so that each utensil is surrounded by water as it falls in.
e. The brocha--
Brochos are made for metal and glass utensils only.
"Al tevilas keli" for one item, "al tevilas keilim" for more than one item.
Hold the k'li in your hand (or basket) and be ready to tovel immediately after making the brocha.
When toveling storage utensils or utensils which come into contact with the food while it is not yet edible, no brocha is made.
Submersion must be supervised only by an individual over Bar/bas mitzvah. A child may be tovel keilim if an adult sees him or her do it.
Of the first 23 Mitzvos of the Torah, 20 of them are related to Pesach. It would be nice to study these 20 before Pesach! From Rabbi Moshe Goldberger, Shlita.
As we move towards Pesach, we hope to provide some brief useful thoughts relating to these wonderful days. We begin with the following:
a. At the recent Hakhel shiur, HaRav Belsky, Shlita, suggested that one search for chometz as if he was searcing for a valuable coin or piece of jewelry--would you shrug your shoulder and not look here or there, or not make the extra effort when you realize how much is at stake? Go for the Gold!
b. At the same shiur, HaRav Belsky ruled that one could simply place his stove top burners into the self clean oven to kasher them, rather than subjecting them to intense heat via placement of a blech on top of the stove.
c. At the Seder, two out of the 15 Simanim (more than 10%) are comprised of washing of the hands--U'Rchatz and Rachtza. Clearly, this is a meaningful and significant activity, and should be viewed as much more than a ministerial or perfunctory act that we do daily. To get ready for the Seder(if you wash Mayim Achronim you will actually wash a third time), may we suggest that rather than thinking about nothing too important or letting your mind wander when washing over the next 10 days, that with each pour of water over each hand you think--"Thank you Hashem! Thank You Hashem!" and think of something else you are thankful to Hashem for with each pour! Having difficulty starting? You can start as far back as Yetzias Mitzrraim, and as close by as having the ability to pick up the cup and pour... and there is alot--alot--in between to be thankful for!
-------------------------- Reprinted with permission from Hakhel MIS --------------------------
Since today, as Yom Kippur Koton, is a special day of Tefillah, we present below several very meaningful suggestions from the Chofetz Chaim on making your Tefillos more effective, as found in the Sichos Chofetz Chaim:
1. When davening, one should actually cry out to Hashem, as we find that the Bnei Yisroel cried out to Hashem in Mitzraim (“Vanitzak”), and the Pasuk, in turn, records, “VaYishma Hashem Es Kolainu--and Hashem **heard our voices.**” 2. A Tefillah for the Klal is more accepted than a Tefillah for the individual. Thus, when praying for an individual, one should include him “B’soch Klal Yisroel.” 3. It is a “Dovor Gadol”--a great thing--to daven immediately after having performed a Mitzvah, because the zechus of the Mitzvah helps the Tefillah to be answered. That is why, for instance, we have the series of HaRachaman requests after we complete the Birchas HaMazon. [Hakhel Note: This is also why some have the custom to give Tzedakah immediately prior to davening.] 4. When a person davens, he should make request of Hashem as if he is asking his mother for something. You should realize that just as a mother will not turn down a sincere, respectful, and meaningful request, so too, will Hashem not be angered or upset when you repeat the same request over and over again--appreciate and respond to its sincerity.
In our Birchas HaMazon, we pray to Hashem to “VeHarvach Lanu Mehaira M’Kol Tzorosainu--grant us speedy relief from all of our troubles.” The Steipler Gaon, Z’tl, explains that when it comes to Klal Yisroel, Hashem has always prepared the healing and relief already prior to the trouble or sickness setting in. We learned this most recently in Megillas Esther, where the Megillah records “Achar HaDevorim Haeleh”--after Mordechai exposed the plot of Bigsan and Seresh--then and only then does the Pasuk continue “Gidal HaMelech Achashverosh Es Haman”--did Achashverosh elevate Haman to his high position. Thus, Mordechai had found life-saving favor in the King’s eyes even before the terrible troubles began. This, the Steipler says, is true of every single tzora that we face, individually and collectively, and we must dare not fall into despair even if the predicament seems impossible.
Indeed, when the Torah relates that Hagar sent her young son Yishmael away because she didn’t want to see Yishmael die of thirst in the desert, Hashem opened up her eyes, and she saw the well of water--a well that was really always there! That is why the Pasuk does not say that Hashem opened the well--rather, the Torah emphasizes, He opened her eyes. What one needs is the zechus, the merit, to see the refuah, or the yeshua, that really already exists. How does one attain this special zechus--to merit our eyes being opened? We know that in the days of Mordechai and Esther, everything became revealed--the years of history and intrigue became unraveled, just as the Megillah is unraveled when reading it--through Tefillah and Teshuva. Similarly, with Hagar, the Pasuk records “Vatisa es kola, Vatevch”--she raised her voice, and she cried.
It thus appears that we must first earnestly turn our eyes to Hashem. He, in turn, will let our eyes see what was there all along--the yeshuos that He had previously established and provided for His beloved people.
Tomorrow, even if one cannot make it to a Yom Kippur Koton Minyan (we note that the Yom Kippur Koton Service takes about 30 to 45 minutes), everyone--man and woman, young and old--should spend at least a small amount of time in sincere Tefillah and Teshuva reflection. Almost seven months of the year have passed, and six still remain. We have plenty of time to point our eyes in the right direction--so that Hashem, as only He can, will enlighten our eyes and show us the clouds of love in the blue sky above us that will shower us with the refuos and yeshuos that we so long for ourselves, for Klal Yisroel, and for all of mankind. Remember: “Bimheyra Biyameinu” should never be viewed or recited as a banal or trite phrase--but as a sincere and heartfelt request!
-------------------------- Reprinted with permission from Hakhel MIS --------------------------
This week is also known as the week of the “Shivas Yemei Meluim,”the seven days in which the Mishkan was consecrated, prior to its final completion and dedication on Rosh Chodesh Nisan. In fact, the Sefer HaTodaah (translated into English as The Book of Our Heritage, Feldheim Publishers) writes that these days in the future will likewise be days of dedication in the time of the third Bais HaMikdash. Furthermore, just as the Yemai HaMiluim are a remembrance of the Mishkan that Moshe Rabeinu made, so, too, are they now especially propitious as days of Prayer for the Geula Shelaima and the building of the Bais HaMikdash--in which Hashem will cause His Shechina to fully and finally permanently rest.
During these days of Yemai HaMiluim, some Chassidim do not recite Tachanun because of the special nature of these days we described above. However, the custom among those who daven Nusach Ashkenaz is to recite Tacahnun this week. So, for those who do, we note that the Tachanun recited this week will be the last Tachanun recited for an entire month, for according to all opinions, Tachanun is not recited during the entire month of Nisan. We thus should make a special effort to recite Tachanun--especially this Thursday which is also Yom Kippur Koton--with a special kavana and zeal.
With respect to Yom Kippur Koton, we note that many who do not usually recite Yom Kippur Koton Prayers the rest of the year, do so on Erev Rosh Chodesh Nissan and Erev Rosh Chodesh Elul because of the unique time periods that they lead into.
We have received a request from a Manhattan professional as to the identity of any Yom Kippur Koton Minyan in Manhattan this Thursday. If you know of one in Midtown New York, or other cities, please let us know, and we will try to pass on the information to those requesting it.
Finally, in the “Resources” section of our website, we provide a “Tefillah Al HaParnassah Mimamon Kasher,” which the Shelah HaKadosh writes should be recited before Rosh Chodesh Nissan (i.e., on Yom Kippur Katan). The link is at http://tinyurl.com/26qsr6
Special Note Two: We have often heard the comment that a person’s attitude when he is sick will affect his cure. In fact, Shlomo HaMelech, the wisest of all men, teaches us this in no uncertain terms, as the Pasuk states, “Ruach Ish Yichalkel Maacheleyhu…--a man’s spirit will sustain him in his illness,” but a broken spirit, who will bear it? We thus see that the intangible spirit of a person can help control his physical being. This is an important lesson not only for one who is ill to keep his spirits up as best as he possibly can--not only for the sake of others, but also to aid in his own Refuah--but it is also a lesson to each and every one of us for our spirit to rule over our corporal existence. We should always remember our “Ruach Ish”--our innate spirit--whether at a lavish smorgasbord, at a superstore buying the newest, technologically advanced product, walking in the city streets as the weather gets warmer, or when engaged in a heated or intense personal or email conversation.
Indeed, the Chofetz Chaim (Toras HaBayis, Chapter 2) draws a fascinating Kal V’Chomer in this regard. He writes that when a Sofer takes parchment for the first time and states that he is writing upon it “L’Shem Hashem” this one-time animal hide becomes sanctified with an awesome degree of holiness. All the more so, when a person begins at any time of the day to study Torah L’Shma, for the sake of doing the Almighty’s will and properly performing His commandments, does a person’s soul become inculcated and imbibed with a spirit of holiness, and the person becomes sanctified with the kedusha of Torah.
As we go through the Parshios of Vayikra, much of which relates to the sanctification, dedication, and proper offering of animals, we can sense to a large extent how more so we can elevate ourselves to degrees of loftiness and purity which can supersede, surpass, and leave far behind the corporality within us. How will this ever happen?.... As the Torah concluded in last week’s Parsha, “V’Hiskadishtem V’Hiyisem Kedoshim--if you sanctify yourselves, you will be sanctified.”
It is all up to the Ruach Ish within each and everyone of us. Try feeling it, and, making **yourself** holy as you go through the day today!
-------------------------- Hakhel MIS --------------------------
Every soul longs to be close to HaShem. Yet, where do we find Him?
King Solomon answered this question in his cryptic statement (Kohelles 2:14): "The eyes of the wise person are on his head."
He is not coming to tell us the physical location of the eyes, for the eyes of the wise as well as the foolish are fixed on the head. Rather, King Solomon revealed that the Shechinah - the Divine Presence - rests above every person's head.
A wise person is fully cognizant of this wonder. Therefore, they fill their minds with the knowledge that the great light of HaShem illuminates above them. Accordingly, King Solomon said, "The eyes of the wise are on his head." That is, the mind's eye of a wise person, continuously contemplates - and recognizes - that he is in the presence of the Holy Shechinah!
Once a person gains an awareness that the Shechinah rests above his head, he is uplifted and aspires to act with upright and pleasing conduct. Therefore, the wise person, i.e., who knows that HaShem is nearby, is inspired to perform Mitzvoth and good deeds.
It is quite possible for a "highly intelligent" individual to be devoid of consciously knowing HaShem. Rather, the Torah defines a wise person as one who knows that HaShem exists - and rests above him. He is fully aware that the Shechinah surrounds him with holiness and illuminates brilliant light upon his soul.
What's more, he is filled with joy, knowing that the Shechinah is above him - protecting and enlightening him. May we "know what is above us," so that we find HaShem close to us every moment of our lives.
[Based on the commentary of the Chidah to Pirkei Avos]
TODAY: Fill yourself with the wisdom of knowing that the Shechinah is shining upon you.
If one would start tomorrow, the 22nd day of Adar II, to learn three Mishnayos of Mesechta Pesachim per day, he would make a Siyum on the entire Mishnayos Pesachim before the end of Pesach. As we all know, one must ready himself not only physically for Pesach, but also spiritually as well!
Special Note Two: As we are in full swing of the lofty time period between Purim and Pesach, we realize that it is perhaps the most monetarily “expensive” time of year. Beginning with Matanos L’Evyonim on Purim, continuing with Pesach shopping (matzos, food, clothing, household needs, trips, etc.), continuing further with Maos Chittin…and finally…taxes due for many on April 15(!).
The Torah does give us great guidance in meeting the huge tests presented by money and Parnassah. We provide below several very valuable Torah insights in this regard, excerpted from the outstanding Artscroll collection entitled Torah Treasury, which would prove a significant addition to everyone’s home.
Crazy over Money. Man’s obsession with money and its hold over him is amazing. The Kohen Gadol was among the most spiritually elevated people in the nation. He was also the wealthiest of the Kohanim (see Yoma 18a). Despite this, the Torah warns Aharon HaKohen--even the KohenGadol--and tells him not to allow the fact that he will not eat of the olah’s meat (because it is offered totally on the Mizbeach) to affect his service. Will a little bit of meat affect the saintly--and wealthy--Kohen Gadol? Yes, says the Torah. Money’s hold over man defies logic. Though a man of spirit and of means, one can be influenced by financial considerations (R’ Yechezkel Levenstein).
First In, First Out. An insightful Rosh Yeshiva was once discussing marriage prospects with one of his students. The young man foolishly believed that the key to his remaining dedicated to Torah learning lied with his marrying the daughter of a wealthy man. The Rosh Yeshiva offered the following advice: “While there are obviously exceptions to this, let me tell you what my experience has been. You can marry a girl from a wealthy home or marry a young woman whose father is not wealthy but who is a Talmid Chacham. As long as the financial climate is good, you may be better off with the rich man’s daughter. However, if the financial climate deteriorates, you will likely be the first one laid off the rich man’s payroll, but the last one off the Talmid Chacham’s.”
Head Above Water. The Gemara (Kiddushin 29a) states that a parent is obligated to teach his child a trade, so that the child will be able to support himself and his family, and he must teach him to swim. What is the connection between the two?
The Kotzker Rebbe explains that involvement in a trade can easily take over a person’s life. To maintain proper balance, it is imperative for a person to take a cue from swimming. When one swims, his entire body is immersed in the water--but survival depends on his ability to keep his head above the water. The same is true in business. While one might throw himself totally into commerce, to spiritually survive he must keep his head out of it.
Dovid HaMelech teaches us (Tehillim, 128:2), “When you eat the labor of your hands you are praiseworthy, and all is well with you.” “You are praiseworthy and all is well when your labor is limited to your hands,” commented the Kotzker. “When your head and heart get totally immersed in your business, all is not well.”
Special Note Three: At the beginning of this week’s Parsha, Shemini, we find that Moshe Rabbeinu first “Called to Aharon...” and only afterwards “Spoke to Aharon.” HaRav Yechezkel Sarna, Z’tl, notes that when one wants to speak with a person, he should call him specifically by his name, and only then continue with a conversation. Mentioning someone’s name can create a special level of endearment and closeness, a human bond. Moshe Rabbeinu may very well have learned this very beautiful Middah from Hashem Himself, Who at the outset of Sefer VaYikra (1:1) first “calls to Moshe”, and only afterwards begins “speaking to him.”
May we suggest that over Shabbos (i.e. the week-end) and Sunday (i.e., the week-beginning), you take the lead of Hashem--and of Moshe Rabbeinu--and call to a person by name before starting a conversation. May this serve as a source of Brocha in enhancing all of our personal relationships.
-------------------------- Reprinted with permission from Hakhel MIS --------------------------
Today is the day that Choni HaMaagel drew a circle around himself and prayed until his Tefillos were answered--may all of our prayers be answered today! Including Eretz Yisrael which faces a water shortage!
Choni haMaagel
Chone haMaagel was once asked to pray for rain. So he drew a circle and declared: "Master of the Universe! See how Your children have turned to me! I swear by Your Great Name that I will not move from here until You have shown Mercy towards them! At that moment a few drop of rain began to fall. Choni exclaimed: "I prayed for enough rain to fill the wells and the ditches!" Torrential rain started to pour down from the Heavens. Choni then called out: "I didn’t ask for this type of rain either! I prayed for rains of blessing and favor." Immediately, the right kind of rain began to fall… Rabbi Shimon ben Shetach later said: "I would have excommunicated anyone else but you Choni! What can I do with you, who insulted the Almighty but made Him do what you want, just like a son who insults his father but gets him to do what he wants?" (Taanis)
May the merit of Choni HaMaagel stand for us in our time
Imagine how you would feel the day you won the lottery! It would make no difference whether it was $45 million, $161 million or $276 million. A spirit of overflowing glee and insurmountable joy would exude from every part of your being. Undoubtedly, the unquashed, exuberant feeling would last for at least a day or so, and would only slightly wane over the next several days and weeks. In a more spiritual vein, the feeling of pristine spiritual purity attained after Yom Kippur likewise continues with us in the days that follow as we try to not let go of our elevated plane. The days after Purim are unique in that they combine the thrill of our physical lives being spared together with the spiritual elevation attained from an understanding of the Megillah’s events, and the profound lessons to be learned from the Mitzvos performed on Purim day. At the very least, we should now be experiencing the joy of being alive--and of having the zechus of making the most of our precious life through the study of Torah and performance of Mitzvos.
The Megillah relates that after Haman was advised that he was the only minister to be invited to an exclusive party with the King and Queen, he felt especially "Sameach V’Tov Lev" (Esther 5:9)--**happy and glad of heart**. Why was he so happy and glad of heart? Because there was no other person in the world like him--it was the King, the Queen…and him alone!
Rav Eliyahu Schneider, Shlita, explains that we, too, should feel this same elation in that we have been especially chosen--chosen like no other nation--to be Hashem’s standard bearers for the world by dutifully performing the Torah and Mitzvos. He incredibly points to the words of the Tochacha (the reproof) in the Torah which unequivocally teaches, in an almost identical language, that the reason we will suffer the Tochacha’s fate, is "because you did not serve Hashem "**happy and a glad of heart**"--i.e., that we did not properly appreciate and bask in our own uniqueness (Devarim 28: 47)! Furthermore, in contrast to Haman, however--who lived only for himself and for his position in this world--we live for infinitely greater purposes and for eternity.
Winning the state lottery compared to the enormity of what we can accomplish would be like telling a short joke at a four-hour long Purim Seudah!
Special Note Two: It is fascinating to note that Rav Amram Goan writes that the Minhag in the two main yeshivos during the time of the Geonim, Sura and Pumbedisa, was to actually recite Tachanun on Purim--"for it is a day of miracles, and upon which we were redeemed, and so we must ask for mercy that we will be redeemed in the end in the same way that we were initially redeemed." As we enter the portal between the Geulah of Purim and the Geulah of Mitzraim, a time in which for the next two weeks we will all be reciting Tachanun and/or other prayers for Geulah, we should be very mindful to recite them with strong and special Kavannah because, without mincing words, it is, simply stated, a time of Geulah. Everyone should try and keep a daily record, or at least a real mental note, of the special and sincere prayers he has made for the Geulah during this auspicious period.
Special Note Three: Although we take leave of the Megillah for the time being, we must always remember the words of the Chovos HaLevavos (Shaar Cheshbon HaNefesh)--"Ki HaYamim Megillos--for each one of our days are scrolls," we must write upon them that which we should [be proud to] remember about them. Each one of us is important, and each page, each scroll, of the book of our life, is filled with potential that only we--and no one else--can achieve.
We should be as elated every day with the results of our own personal Megillah, as we are with the outcome of the Megillah on Purim!
The Torah states (Vayikra 10:9-11): “Do not drink intoxicating wine, when you
come to the Tent of Meeting.” Included in this injunction is the law of not
issuing a Torah ruling, after drinking a cup of wine (Eruvin 64a).
However, it would seem that a cup of wine does not significantly alter our
ability to render a judgment. If so, why does a cup of wine disqualify a judge
from issuing a Torah decision?
If someone finds a few grams missing from a loaf of bread, he will not be too
upset with the baker. Whereas if he finds a few grams missing from an amount of
gold that he purchased, he will very distressed. How much more so will he be
aggrieved if he finds a tiny amount missing from a diamond that he
purchased.
Similarly, if we observe a person of excellent character take exception over
a small miscalculation, we understand that, notwithstanding, he must have
suffered a great loss.
Likewise, if the Torah forbids a person to render a ruling after having
consumed a mere cup of wine, it must be that that measure of wine does confuse
his judgement. Just as the deviation of a hairbreadth can cause a train to
derail, so too, a small deviation in the intellect will cause a person to sway
from the path of truth.
The Torah, in its Divine Wisdom, reveals to us that a cup of wine causes the
mind to stray from the lines of truth.
May we preserve and maintain the purity and integrity of intellect, so that
we make our decisions according the highest standards of truth and goodness.
[Based on Ohr RaShaz, Parshas Shemenie]
TODAY: Keep your mind fresh and clear so that you can make worthy decisions
Written by Zvi
Miller. Reprinted from the Salant Foundation
In the Megillah, we find the great interdependence that Mordechai and Esther had upon each other. The Megillah provides us with significant detail as to their interaction in bringing about the Purim result. What lesson is the Anshei K’Nesses HaGedolah, with their Nevua and Ruach HaKodesh, teaching us with this detail?
We may suggest that it was not Mordechai alone or Esther alone whose actions could have brought about Haman’s downfall, as each one of them--although Mordechai was a Navi, and Esther was a Neviah--would have "fallen short." Each of them was truly needed--but, moreover, both of them were needed together.
Mordechai had to advise Esther not to reveal her nation, and Esther had to tell Mordechai to gather the people together. Mordechai had to tell Esther that she must seek an audience with the king at the threat of her life, and Esther had to tell Mordechai to fast for three days and three nights, overriding the matzah and wine of the Seder night.
Indeed, we are taught in Avos (6:6) "One who says something in the name of the one who originally said it brings Geulah (Redemption (!)) to the World, as the Pasuk says, ‘And Esther [relayed the plot of Bigsan V’Seresh] to the King in the name of Mordechai’". Why do we learn the importance of correctly attributing statements from Esther and Mordechai--and why is it this act that brings Redemption to the world? The same teaching appears to emerge--that we should not view ourselves as individuals with our own task, our own goals, to accomplish. Because Esther brought Mordechai into the picture, Purim resulted. We need each other, and we need to join together, to fight the battles we have in this world.
For example:
•
If I trouble myself to go to a Mincha minyan during lunch hour and do not urge my friend to do likewise, we are not in it together.
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If I know something about a particular restaurant or a certain Hashgacha (utilizing the appropriate standards of Shemiras HaLashon--ask your Rav or call the Shemiras HaLashon Hotline at 718-951-3656 if you need guidance or have any particular questions), should I not tell my friend about it, as well?
•
If a friend is consistently talking in shul, should I be worried about discussing the sanctity of the Beis HaK’nesses with him?
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If I learned a practical Halacha that affects everyone’s everyday life, should I not relate it to a colleague who I notice is not aware of it?
•
If I heard a moving Torah thought or even a lesson-filled story, should I not share it with my family and friends?
We must join--and bring others--together, and we must not be embarrassed, ashamed or feel that we are acting "holier than thou" to tell others that they, too, are needed.
In fact, from last week’s special Parsha, Parshas Shekalim, we learned that the Mitzvah of Machatzis HaShekel applies equally to the rich and the poor--one cannot give more, the other less. The Sefer HaChinuch, in explaining the Mitzvah, writes that the lesson of the Torah is everyone joining equally together to participate, rather than the Mitzvah being left to the more knowledgeable, more sensitive, or even more worthy, few.
There is usually no reason why one should "know better" or "do better" than the other person. In the Brocha of Hashivenu in Shemone Esrei, we ask "...and bring us back to Teshuvah Shleima before You." The commentaries on the Siddur explain that this is a Tefillah not only for oneself, but for all of K’lal Yisroel--and that we should think about all of our brethren when saying these words (see Sefer Avodas HaTefillah). Our lives are in so many ways joint projects--we should do our part in encouraging others to join with us to reach our deeply-meaningful goals.
The Gemora in Yoma (85A) which is brought l’halacha in Shulchan Aruch, Orach Chayim (329:4) requires one to be mechallel Shabbos to extend the life of another Yid-even if the chillul Shabbos will extend the life for just only one more minute. The sefer Shaarei Orah (page 23) writes that we see how precious, halacha l’maasah, one minute of a person’s life is. What can be accomplished in a minute? The first parsha of S’hma, the six zichiros, Birchas HaTorah, to name just a few great mitzvos. The next time somebody asks you, "Got a minute?" or "Can I take a minute of your time?" perhaps your answer should be "I’m not so sure," for there are truly so many great things that one can accomplish in the "few minutes" that others may simply throw away. The word "minute" may come from the same source as minutiae, but in Yiddishkeit, its significance is great and, quite literally, everlasting. For life is not like treading water or just getting through the day—every minute is a very special opportunity.
At a recent Hakhel Shiur, Rabbi Yitzchok Sorotzkin, Shlita, related that HaRav Nosson Wachtfogel, Z’tl, was once asked the following question: All the abundance that we have today--is this a brocha--or a klala--a curse? His response was that, in fact, it is neither. Rather, it is purely a nisayon, a test for each one of us in life. Every generation has its own tests. Seventy or eighty years ago in the very same country the test may have been deprivation and even near-starvation. Today, as we visit the supermarket, the clothing store, or any one of the "Depots" that abound, we must realize that our goal is to strike the proper balance--to thank Hashem with sincere and deep thanks for the bounty and choices that we have (as per the meaning of the Brocha of Borei Nefashos), and concomitantly not to blatantly or even discreetly engorge or overindulge in that which would not please Hashem.
One must be a proactive thinker while at a smorgasbord, on a weekend vacation, at the electronics store, or even in front checkout counter in the supermarket--to decide whether he really needs that new electronic gadget, pleasure, extravagance, or even just the small extraneous item. We can pass the nisayon--replacing excess and overindulgence with appreciation and gratitude!
The Chofetz Chaim (Toras HaBayis, Chapter 2) writes that when one enunciates words of Torah, he can say approximately 200 words in one minute, and each word constitutes a separate mitzvah (as explained by the Gra in his commentary to Mishna Peah 1:1) for which a separate "defense attorney" malach is created. This would mean, of course, that if one established a five-minute seder after Ma’ariv or before going to sleep, he would accumulate 7,000 mitzvos (and defense-attorney malachim) a week, or 365,000 for the solar year. In a lifetime, this translates into millions upon millions of mitzvos. We mention the five-minute seder specifically after Ma’ariv and/or before going to sleep, because the Shulchan Aruch (Orach Chayim 238) devotes an entire siman to the absolute requirement to set aside time to learn at night. We urge you to study the fascinating and uplifting words of the Mishne Berurah on this siman.
TONIGHT IS THE NIGHT to start this "multi-million mitzva" five-minute k’viyus itim as a z’chus for yourself, your family and K’lal Yisroel.
a. Although apparently a mundane, unimportant and wasteful activity, taking a haircut (and shaving with a permissible shaver) actually merits an entire siman in Shulchan Aruch (Yoreh Deah 181). The Peleh Yoetz (Chapter on "Giluach") and Elef Hamagen to Mateh Ephriam 581:105 advise us that before taking a haircut, one should have kavana—specific intent in mind—and preferably articulate that he is about to avoid the aveiros of:
1) Hakofas P’eos Harosh (rounding the corners of the head); and
2) Hashchosas P’eos Zaken (cutting the corners of the beard)
The Peleh Yoetz adds that one should additionally have kavana that he is taking a haircut l’kovod Shabbos. We may add that one can also have in mind to fulfill the mitzva of kovod habrios.
b. It is purported that the Rogotchover Gaon (HaRav Yosef Rozen, Z’tl) never took a formal haircut because of the "bitul Torah" involved in not learning while his head was uncovered. We asked Rav Moshe Sternbuch, Shilta, whose shailos v’teshuvos are replete with the ma’aseh rav and personal stories of many poskim why this was the case. After all, can’t one still "think in learning" with his yarmulke off? At the very least, one could review the Six Constant Mitzvos. Rav Sternbuch replied that while this was true, the quality of the learning--the pilpul, clarity and depth--would not have occurred without a yarmulke on! Thus, a proper head covering not only provides Yiras Shomayim (Shabbos 156B, Mishne Berurah 2:11), but actually improves the quality of learning!
c. According to the Shulchan Aruch (Orach Chayim 4:18-19), after taking a haircut, one must wash his hands with a cup until the wrist (Mishne Berurah, seif katon 38).
Putting Things in Perspective. As noted above, even taking a haircut can, and should, be transformed from the mundane into the spiritual. Perhaps one of our most commons faults is our failure to think of what we are doing in our daily lives. A Gadol once asked: If the mon was a holy, spiritual food to those who intended it as such, and, on the other extreme, was a "steak and potatoes" meal to those with earthy desires, what did it taste like to one who had no specific intention? He replied that it tasted like nothing, because if one has no intent, he has nothing. This can be likened to a non-observant Jew who enters a glatt kosher restaurant and eats a glatt kosher meal simply because it is convenient for him, and not because he intended to eat kosher. This person has not performed a mitzvah (See Orach Chayim 60:4). Not far ahead of him, is the observant Jew who goes to the glatt kosher restaurant because he desires to partake of kosher "Greek-Chassidic Cuisine". The true purpose of eating is, of course, to be strong and healthy to properly serve Hashem. Kavana, proper intent, is the key to success. If one specifically intends not to speak loshon hara, he can be credited with observing up to 17 mitzvos Lo S’aseh and 14 Mitzvos Aseh (Sefer Chofetz Chaim, Introduction). Try this exercise once a day: Take something you have to do during the day and determine how many mitzvos you are doing. It is up to you to transform and elevate your everyday hassles, obligations, drudgery and difficulties (nobody can do it for you). Some examples:
1) Doing homework with your third grader who is fighting you every part of the way
2) Shopping in the supermarket on Thursday evening
3) Dealing with the many difficult people at your job
4) Balancing your checkbook
5) Cooking meals
6) Greeting and talking with someone you do not know.
With proper kavana, you are creating z’chusim for yourself for eternity.
"HaShem is with me, I have no fear; what can man do to me?”
When things don’t go the way we want, we can react in one of two ways. Human nature responds with frustration. Whereas, a person of faith trusts in HaShem, that the situation will ultimately be good.
For instance, when Joseph’s brother’s sold him into slavery, his future looked bleak. What was the likelihood that he would ever find freedom or become reunited with his father, Yaacov? Yet, Joseph maintained steadfast faith in HaShem. He believed that HaShem would reverse his fate. On the merit of his faith in the face of darkness, HaShem rescued him from slavery and made him king of Egypt!
In light of this King David said,”HaShem is with me, I have no fear; what can man do to me?” That is, even when I am in a trying situation, I maintain my awareness that “HaShem is with me.” Therefore, “I have no fear; what can man do to me?” Meaning, I trust that HaShem will reverse the difficulty to good. Trust in HaShem empowers us with irrepressible optimism. Rather than letting the hardships of life bring us down, our faith assures us that HaShem is with us in every event of our lives. If trouble meets us, “we will not fear,” because we know that HaShem will convert every life experience into a positive blessing.
May we strive to place our steadfast trust in HaShem. In turn, we will always be hopeful because we know that HaShem will illuminate every darkness with golden and glorious sunrise! [Based on Chochmah U’Mussar of the Alter of Kelm]
TODAY: Say to yourself: ”HaShem is with me, I have no fear; what can man do to me?”
As we all know, “Mishenichnas Adar Marbin B’Simcha--when one enters into Adar, we increase our joy” (Taanis 29A). There is discussion in the Achronim as to whether this increased level of joy commences with Adar I--today. The Sefer _Adar U’Purim_ by HaRav Yoel Schwartz, as well as the Aishel Avrohom (Butshatsh) both learn that in fact the joy commences with Adar I. HaRav Schwartz understands this from the term “Mishenichnas”, which indicates that the initial entry into Adar warrants the increased degree of happiness. He adds from the _Sefer HaTodaah_ (by HaRav Eliyahu Kitov, Z’tl) that the Mazal of Adar is “Dagim”, which is “fish” in the plural (as opposed to Dag, in the singular), in order to indicate that the Mazal of both months of Adar is identical, and that they are both to be infused with joy. The _Shaalos Yaavetz_ (2:88), however, regards only the Adar which is close to Purim as the Adar of Simcha.
If we are “strict” in this matter, and rule that we must begin our increased Simcha today, how can we begin to manifest it? The Sefer Nimukei Orach Chaim (to Shulchan Aruch, Orach Chaim Chapter 685) writes that each person should engage in activities or do things that make him personally happy. HaRav Schwartz adds that it is a nice custom to post signs in your home reading “MiShenichnas Adar Marbin B’Simcha”--in order to have a constant reminder to feel and experience an increased level of Simcha.
Increased Joy for two consecutive months--yet another benefit of a Jewish Leap Year!
Special Note Two: Why do we read Hallel on Rosh Chodesh, at the beginning of every new month?
The Tanya Rabosi (quoted by the Sefer Taamei Dinim U’Minhagim) provides us with the following answer: Dovid HaMelech in the last Chapter of Tehillim (Chapter 150--Halleluka Hallelu Kel B’Kadsho), which we recite every morning, uses the word “Hallelu”** twelve** separate times in order to express the different kinds of Hallel that we are to give to Hashem during each of the **twelve** corresponding months of the year. Thus, for example, the sixth time Hallelu is used in this chapter, is in the phrase “Hallelu B’Teka Shofar”, corresponding to the sixth month of the year--the month of Elul--in which we blow Shofar the entire month, and the seventh time Hallelu is used is “Halleluhu B’Nevel V’Chinor” (with lyre and harp), corresponding to the Simchas Bais Hashoeva of Sukkos, so befittingly culminating the month of Tishrei. Now, the twelfth Hallelu, which corresponds to the 12th month of the year--Adar I--is climactic--“Kol HaNeshama Tehallel Ka”--Let all souls praise Hashem! In fact, the reason we repeat the same Pasuk--Kol HaNeshama (i.e., a thirteenth Hallelu) when reciting this Chapter in the morning is to take into account second month of Adar--the thirteenth month of the year! What appears clear from this is that our Avoda, our sacred and wonderful task, for this month (and continuing into Adar II), is to raise our souls in the service of Hashem.
This month, as we recite “Kol HaNeshama” daily, let us feel within ourselves a raising of our souls, a heightening of our spiritual awareness, a supernal inner joy--in our lot (pun intended)--and in our life!
Special Note Three: Every Rosh Chodesh, in addition to the regular Shir Shel Yom, we also recite Barchi Nafshi (Tehillim 104). The Tur writes that this is because this Chapter contains the phrase “Asa Yorayach L’Moadim--He made the moon for the festivals”--for through the new moon and the new month, we know when to properly celebrate our Moadim. The Zohar (Medrash HaNeelam, Parshas Vayera) also adds to our understanding of this Chapter--writing that every Rosh Chodesh the souls of the Tzadkim in Gan Eden recite this very same Mizmor!
It behooves us to recognize and reflect upon the power and profundity of what we may sometimes view as “nice” Minhagim--and appreciate each and every one of our Minhagim for the sublime and purifying effect it truly has upon us--whether we know it or not!
-------------------------- Reprinted with permission by Hakhel MIS --------------------------
Today is the yahrtzeit of HaRav Nosson Tzvi Finkel, Z’tl, the great Alter of Slobodka. His Gadlus built future generations in Europe, Eretz Yisroel and America through his students, among them HaRav Aharon Kotler, Z’tl, HaRav Yaakov Kamenetzsky, Z’tl, HaRav Yaakov Yitzchok Ruderman, Z’tl. We have excerpted below some of his teachings from _Sparks of Mussar_ by Rabbi Chaim Ephraim Zaitchik.
1. To R’ Nosson Zvi, chesed was as important as fear of G-d and observance of mitzvos. When his son R’ Moshe fell ill, R’ Nosson Zvi sent a messenger to three Yerushalmi’s asking them to pray for his son’s recovery: The elderly Kabbalist R’ Shlomo Elyashav, another tzadik from the elders of Jerusalem, and a medic who was famous for his deeds of kindness.
2. The cornerstone of R’ Nosson Zvi’s service of G-d was chesed. This, to him, meant being careful of another’s honor and dignity, helping others, having one’s heart overflow with love and kindness, utilizing every opportunity to benefit others. It meant that older students should learn in Chavrusa with younger ones in order to imbue them with the spirit of Torah and Mussar. Above all, it meant that one should greet his fellow with a pleasant countenance, because it makes the other person feel good and binds people together in friendship.
3. A senior talmid from a famous yeshiva in Poland stopped by in Slobodka on his way back from Lithuania. R’ Nosson Zvi told him several times to smile. The talmid, who had been trained all his life to be serious and tense, could not change his habit, and did not smile. R’ Nosson Zvi regarded this as a serious character flaw, and he refu
Our Creator brought us into existence in order to reveal the splendor of the Shechinah - the Divine Presence - upon us. The eternal delight of the Shechinah is the supreme and ultimate pleasure, i.e., "One moment of pleasure in the Future World, is greater than all of the pleasures of this world." HaShem placed us first in this world and granted us free choice between good and evil. HaShem hopes that we will chose good so that we will merit a share in the Future World, the place where the Shechinah is revealed to those worthy souls. Yet, if HaShem’s only desire is to grant us eternal joy, why didn’t he simply place us in the Future World, without first placing us in this material world? Why did the Highest Wisdom determine that we must live in a world of free choice before experiencing the Light of HaShem?
The goodness of HaShem is the Highest Perfection; moreover, HaShem, alone, is absolutely Perfect. In order for a human being to merit the Light of Divine Perfection, we need to desire and strive for goodness. Our very will and effort to be good, is a prerequisite to experience the Ultimate Goodness of HaShem. That is, wanting to be good, is the very root of perfection. Through our free choice in this world between good and evil, we have the opportunity to exercise our preference for goodness, which is the basis of worthiness to partake of the Perfect Goodness - the Splendor of the Shechinah. HaShem gives us the opportunity to be masters of our own destiny. May we align our sails with the winds of goodness so that we attain the supreme Goodness; the enjoyment of the Eternal Splendor of HaShem. [Based on Derech HaShem, of the Ramchal]
TODAY:Let the awareness of your opportunity to strive for the Ultimate Good power
you to perform countless good
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Important Numbers
