A peddler came
into the market and called out, "Who wants to buy the elixir of
life?" Rabbi Yanai approached him and asked to see his goods. The peddler
took out a book of Psalms and showed him the verse (34:13): "Who is the
man who desires life, who loves days of seeing good?"
"The next
verse answers the question raised in the first verse, "Who is the man who
desires life?" said the peddler. "Guard your tongue from evil, and
your lips from speaking deceit. Turn from bad and do good, seek peace and
pursue it."
Rabbi Yanai
responded, "All my life I have been reading this passage, but I did not
know its meaning until the peddler explained it to me." (Midrash Vayikra
Raba 16:2)
What was the
new insight that so impressed Rabbi Yanai? The peddler explained that the
verse, "Who is the man who desires life," is not referring to a
person who wants to avoid death. Rather, the verse reveals the way to TRULY BE
ALIVE. That is, "Guard your lips from evil, do good, seek peace and
pursuer it."
There are many
levels of existing in this world. Typically, we determine if a person is alive
if they are breathing and their heart is beating. However, the Torah
illuminates the path to grasp the essence of life. That is, doing good deeds is
the factor that makes us truly alive. May we be inspired to live the good life,
by performing good deeds - and then we will truly scintillate with life.
[Based on
Cochvei Ohr of Rabbi Yitzchak Blazer]
TODAY: Do a
good deed and feel your whole body and soul fill with vitality.
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a. Granola Bars. Granola, or roasted kernels of grain, may be manufactured into different products by various processes. As a result, special care must be taken as to the appropriate brocha rishona and brocha achrona. The final opinion of the sefer V’zos HaBrocha (Rav Aleksander Mandelbaum, Shlita) and the sefer The Halachos of Brochos (Rav Pinchos Bodner, Shlita) is that the appropriate brocha rishona on Granola Bars is borei pri ha’adoma (only if the whole grains adhere to each other as a result of the cooking process, would the appropriate brocha be borei minei mezonos). As for the brocha achrona, the sefer The Halachos of Brochos states, “There is, however, uncertainty among the Rishonim, as to which brocha achrona is most appropriate for roasted grain products. The Shulchan Aruch suggests, therefore, that a yorei shomayim should try to avoid having to make a brocha achrona on such products either by only eating them during the course of a bread meal or by eating less than a k’zayis within k’dei achilas praas.” We urge you to ask your Rav for a final p’sak on the brocha achrona.
b. Rice Cakes. There is a great machlokes of our contemporary poskim as to the appropriate brocha rishona for rice cakes. The sefer V’zos HaBracha concludes that the appropriate brocha is borei pri ha’adoma. This is also the conclusion of The Halachos of Brochos. On the other hand, the sefer The Laws of B’rachos (Rav Binyomin Forst, Shlita) concludes that the appropriate brocha rishona is borei minei mezonos. Rav Dovid Feinstein, Shlita, poskens that the appropriate brocha
In last week’s Parsha, we learned how Bnai Yisroel received the Torah for eternity. According to the Medrash, the world stood still, the nations watched, and the Heavens and the depths opened, so that the Universe and its contents would forever bear testimony to the direct transmission of the Torah from Hashem to His people at Sinai.
Two of the Ani Maamin affirmations that we recite daily refer specifically to the giving of the Torah:
a. (#8) I believe with complete Faith that the entire Torah that is now in our hands is the same one that was given to Moshe Rabbeinu, Olav HaShalom.
b. (#9) I believe with complete Faith that this Torah will not be exchanged, nor will there be any other Torah from the Creator, Blessed is His Name (the meforshim on the Siddur explain that not even one mitzvah will change).
Thus, we reaffirm daily that the gift we have been given is immutable and complete. It is no wonder, then, that every morning, soon after the Birchos HaShachar, we proclaim "Ashreinu Ma Tov Chelkenu, U’ma Naim Goraleinu, U’ ma Yafa Yerushasaynu...--how good is our portion, how pleasant our lot, and how beautiful is our heritage." This grand proclamation serves to remind us of the sublime appreciation that each and every one of us should have for what we have been born (or joined) into, and what do we wake up to each and every day.
HaRav Shimon Schwab, Z’tl, in the remarkable work Rav Schwab on Prayer (Artscroll p. 60), beautifully explains that this phrase describes for us the "windfall" gift that we have received in three different ways:
IMPORTANT MESSAGE FROM HORAV SHMUEL KAMENETSKY SHLITA: HoRav Kamenetsky shlita gave the following suggestion for women in North America: The Rosh Yeshiva suggests that due to the matzav in Eretz Yisrael, each woman should light Shabbos candles five minutes before the regular zman of hadlakas neros, for three weeks. Through this, the Rosh Yeshiva said, we will bring more kedusha to the world. The Rosh Yeshiva also suggests doing what we can to be prepared for Shabbos a little earlier, so that our lighting candles earlier will be without added pressure in the house.
Rabbi Chaninah bar Papa taught that at the time of creation HaShem instructed the trees to grow according to their individual species, i.e., not to intermingle. Upon observing this, the grasses concluded that HaShem does not want the world to be in chaos. Therefore, when the grasses came forth, each species emerged according to its own, individual species. At that point, an angel declared, "May the honor of HaShem be forever, HaShem will rejoice in His creations."
It is the nature of grasses to intermingle. Nevertheless, they honored HaShem by going against their nature, i.e., they grew according to their own species. Their effort reflected their awareness of HaShem's Will, that goodness and order fill earth.
Every creation has an intuitive understanding of the greatness and goodness of HaShem. Moreover, man, who is created in the very image of HaShem, has the ca
Our Sages composed an exquisite praise of HaShem, which we
say in the Shemoneh Esrei prayer: "You are Good, for Your compassion never
ends, and You are Compassionate, for Your kindness never finishes - we have
always trusted in You!"
We can best begin to understand the infinite goodness of
HaShem by contrasting the ways of HaShem to the ways of man. For instance,
let's assume a poor man approached a good hearted philanthropist for financial
assistance. He cried and begged for help. The wealthy man had mercy on him and
gave him a nice sum of money. However, if the poor man begs for more, it will
be to no avail because the wealthy man has a limited amount of mercy.
Whereas the mercy of HaShem is unlimited. The more a person
prays and pleads for mercy, the more mercy HaShem will grant him. Indeed, the
mercy of HaShem has no end, i.e., "You are Good, for Your compassion never
ends!"
Alternatively, there are people whose heart overflows with
compassion and they desire to provide more assistance to those in need. However,
they are unable to help because they lack the resources.
Whereas HaShem, the Source of all good, has infinite
capabilities to bestow benefit upon His creations. Therefore, once HaShem's
mercy is awakened there is no limitation to how much good He can provide, i.e.,
"You are Compassionate, for Your kindness never finishes!"
How amazingly fortunate we are that HaShem is INFINITELY
GOOD, COMPASSIONATE, and KIND! May we internalize these holy concepts and
sincerely declare: "We have always trusted in You!"
[Based on Cochvei Ohr of Rebbe Yitzchak Blazer]
TODAY: Joyously say: "You are Good, for Your compassion
never ends, and You are Compassionate, for Your kindness never finishes - we
have always trusted in You!"
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Rabbi Tarfon used to say: If you learned much Torah, Heaven
will grant youabundant reward. Your
Master is trustworthy to 'pay your wages.' And know that the bestowal of the
reward for the righteous is in the World to Come.
Just as the body requires sustenance, so too, the soul
requires sustenance. The sustenance of the body is food, whereas the sustenance
of the soul is holiness. When we engage in Mitzvoth we draw holiness upon our
souls, which fills our souls with pleasure, joy, and life.
The holiness is manifested upon us in a few different ways.
For instance, when we perform a Mitzvah we receive a reward that very day.
Specifically, the Mitzvah that we performed today, grants usthe merit to receive a neshamah yeseira - an
extradimension of holiness - on the
Shabbos of that week in which we fulfilled that Mitzvah.
In addition, each Mitzvah that we perform and each word of
Torah that we learn grants us an immediate increase inour holiness.Moreover, a Talmud Chacham, who is immersed in Torah study, receives a
neshamah yeseira even on the weekdays.
Up to here, we have explained the holiness that HaShem
bestows upon a person in this world for the Mitzvoth that he has performed,
i.e., "If you learned much Torah, Heaven will grant youabundant reward. Your Master is trustworthy
to 'pay your wages."
Whereas the next phrase in the Mishneh refers to our eternal
reward in Gan Eden: "And know that the bestowal of the reward for the
righteous is in the World to Come." The "bestowal of reward" in
the World to Come will be exceedingly great and wondrous.
May we merit performing many Mitzvoth each day, so that we
enjoy holiness in this world as well as the glorious, eternal reward in Gan
Eden.
[Based on the commentary of the Chidah, who cites the
Arizal]
TODAY: When you perform a Mitzvah, be aware of the holiness
illuminating your soul - and rejoice.
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Each
day we recite three blessings of thanks regarding our Torah and its study. The
first blessing relates to the "Holiness of Torah," the second blessing expresses
the "Sweetness of Torah," and the third blessing praises HaShem for the special
favor he showed to Klal Yisrael by illuminating us with the "Wisdom of
Torah."
The
"Holiness of the Torah" sanctifies and purifies its students. There is no
greater good than spiritual elevation, and there is no spiritual elevation
greater than Torah study. Every word of Torah that we study uplifts our souls,
improves our character, and inspires us to perform good deeds.
The
"Sweetness of Torah study" is the true pleasure in contrast to earthly pleasures
which are temporal and shallow. The purity of Torah study brings elation to the
soul, filling the heart with joy. Even more, the pleasure is wholesome and
everlasting. The study of Torah is sweeter than honey as per the verse, "The
statutes of Torah are upright, gladdening the heart."
The
"Wisdom of Torah" guides us to walk on the path of truth, righteousness, and
success. The nations do not have the gift of Torah to show them the way.
Therefore, we bless HaShem, "Who selected us from all the peoples and gave us
the Torah."
There
is nothing in this world that compares to the preciousness of Torah. It enhances
every aspect of our being and of our lives. It's brilliant light guides us on
the path of success in all of our relationships - both with HaShem as well as
with our fellows.
When
we engage in Torah study, may we discover the beauty and splendor of its
precious fruits. In turn, our study of Torah will bring us holiness, delight,
and wisdom.
(Based
on the commentary of the M'harsha to the Talmud)
TODAY:When you study Torah, enjoy the holiness,
pleasure, and wisdom that emanates from Torah
study.
The following is an extraordinary teaching from HaRav Pam, Z’tlL, presented
in The Pleasant Way (by Rabbi Sholom Smith, p. 62-63):
"In the
Shulchan Aruch (Yoreh Deah 344:1) it is written that it is a great mitzvah to
eulogize a deceased person, and that in fact it is even permitted to
**slightly embellish** the words of tribute. The Taz (ibid.) wonders why
this is permitted: Is it only forbidden to utter a big lie--but small lies
are permissible? If the praises are exaggerated, why are they allowed [at
all] and, moreover why are they even encouraged? The Birkei Yosef (ibid.)
answers that slight embellishment is permitted because people are generally
not aware of the attributes and accomplishments of the departed person,
either because his deeds were not publicized or because he concealed them.
The embellishment is in all likelihood very close to [or perhaps itself
even falls short of] the beautiful truth about this person.
"A Maggid
(heavenly emissary) was sent to HaRav Yosef Karo, Z’tl, the author of the
Bais Yosef and the Shulchan Aruch, to teach the most esoteric secrets of the
Torah. Some of these Torah thoughts are found in the Sefer Maggid
Meishorim. The Sefer notes that the Maggid described to HaRav Karo the
greatness of his Rebbetzin’s soul, so that he would realize who she was and
appreciate and honor her properly.
"Why did the Maggid need to tell
HaRav Karo about his wife? Can one contemplate for a moment that the HaRav
Karo had Shalom Bayis problems or Chas v’Shalom mistreated his wife, thus
requiring a Maggid to set him straight? Of course not, but knowing her full
greatness--not previously known to HaRav Karo--would serve to even further
enhance the great respect and honor he already undoubtedly had for
her.
"There is a great lesson to be learned here. One can never know
the true value of one’s friend or neighbor. Therefore, it is of the
utmost importance to respect and honor **every** person--young and
old--with whom one comes into contact. Only then will a person properly
fulfill his interpersonal obligations."
When you sum-up a person, don’t
just jump to conclusions based upon what you know about him. Instead, you
should recall that in truth you don’t know everything there is to know about
him--and realize that he really may be (and probably is) a much better person
than you think!
Rav Matisyahu Salomon, Shlita, recently related that, after hearing so many
different kinds of stories in his capacity as a Mashgiach, he thought he
was shock-proof no matter how any new story went. However, he recently
received a call for help with the following story--and was shocked.
A
man in his late 40s called about problems he had been having with his
13 year old son. The boy had developed a paranoia, constantly crying,
feeling that he was being persecuted, and that the whole world was out to get
him. The boys life was extremely unhappy and unsettled and nothing seemed
to help. He was a bundle of paranoia. The boys father was beside himself,
and did his own Cheshbon HaNefesh--why was this happening to him, his son
and his family?
Suddenly, the father remembered something from his
youth--30 years earlier. He was an 11 year old child in an out-of-town day
school. He, together with a couple of other boys in the class, decided to
pick on one of the nebby girls in the class, and they were able to convince
the whole class of students to at a certain point during English class, turn
around and stare at the nebby girl. The time came, they all turned around
and stared, burst out laughing, and the girl broke down in
tears.
Having recalled this incident, the father decided that perhaps,
although it was 30 years later, he should apologize to the girl for what he
had done so many years ago. He tried locating her, but could not find her.
He did locate a relative of hers, who explained why she could not be found.
In fact, she had committed suicide 20 years before, because for many years
she was paranoid that people were constantly looking at her, and could bear
it no longer.
The father of the boy called HaRav Salomon to find out
what he could do--what Teshuva he could do, as he was guilt-ridden, and,
moreover, he felt his son was suffering as a result.
HaRav Matisyahu
points out that there are very many lessons to be learned from this
heartbreaking story, and advises us to think about these lessons on our own.
He pointed out a few in passing, such as:
-One should think back over his
actions of even many years ago, even while he was a minor, and do Teshuva for
them
-The Torah prohibition against hurting another
person--Lo Sonu--applies even to children
-What we do not only affects
our generation, but affects other generations, as well.
However, the
main lesson, HaRav Salomon believes, is that we do not realize how
far-reaching are the consequences of inappropriate behavior Bein
Odom LChaveiro--between man and his fellow man. Somehow, we associate
the Churban Bais HaMikdash, and the failure of the Mashiach to come, with
our inadequacies in our direct relationship with Hashem. However, at the end
of the day, HaRav Salomon points out, it was Sinas
Chinam--needless ill-will--that caused and continues to maintain, our current
state of galus and churban-exile and destruction.
This teaching, the
Mashgiach demonstrates, is made in this weeks Parsha, when Leah calls her
first-born son Reuven. Rashi there explains that Leah, by this name, meant
to indicate how one Jew is supposed to act to his brother. See, Leah said,
the difference between Eisav who wanted to kill his brother even though Esav
had actually sold him the birthright, and my firstborn son Reuven, who
actually saved Yosef from the deadly pit, even though Yosef would take away
his primogenitor (through the tribes of Ephraim and Menasha) in his
place.
What must distinguish each and every one of us is an ability to
excel in care and concern for others--even in the face of hurt and harm that
those very people may have caused you. To forgive, forgo and forget is,
in actuality, HaRav Salomon teaches, the essence of being a Jew.
One
final note: We suggest that if the effect of a downgrading remark or act can
be as devastating as described in this true story, imagine what the effect of
a compliment or uplifting remark or act could be! You may not only be
changing the persons day--or even the persons life. Indeed, that simple
one-time kindness to another could very well touch the next generation(s) 20
and 30 years later and beyond.
The choice is ours--do we turn around and
stare--or turn around and smile? Let us do our utmost not to follow the path
of Eisav. Instead, let us follow the path of Reuven--of whom Leah was so
proud!
-------------------------- Hakhel
MIS --------------------------
As we take leave of Parshas Toldos, we provide the splendidly meaningful
words of Rabbi Zelig Pliskin, Shlita, as he comments on the final Pesukim of
the Parsha in his classic sefer Love Your Neighbor:
VaYikrah Yitzchak El
Yaakov VaYivarech Oso, VaYitzavehu VaYomer Lo, Lo Tikach Isha MBinos Canaan
(Bereishis 28:1)--And Yitzchak called to Yaakov and blessed him, and [then]
commanded him saying, You shall not take a wife from the daughters of
Canaan.
The Chofetz Chaim used to say that we can
learn from Yitzchak the most effective way of admonishing others. Before
Yitzchak warned his son Yaakov what not to do, he blessed him. Often, you
will not be able to correct someone by shouting at him. (Even if you are
successful, you will have hurt the other persons feelings, and will have
caused ill will.) But if you show a person first that you truly cared about
his welfare, he will much more readily listen to your advice or admonition
(HaChofetz Chaim, Volume 3, p. 1114).
Oh, what a great lesson this is
if we can apply it to the way we speak to our immediate family members,
friends, and colleagues at work.
One
of the Mitzvos of the Torah is "shleiluach
hakein," in which we are instructed to send away a mother bird before
taking her hatchling from the nest. The purpose of the Mitzvah is to show
compassion to the mother bird, i.e., we send her away to spare her from the
sight of someone taking her fledgling.
In
reference to this, the Talmud (Brachos
33b) teaches that it is incorrect for a person to pray, "Just as You,
HaShem, have mercy on the mother bird, so too, show mercy to the people of
Israel. The sages explain: "If we
make this prayer we will stir up jealousy in the work of creation."
HaShem
created the entire world with the attribute of mercy. Accordingly, His
compassion is spread over all of His creations. If someone prays Just as You have mercy on the bother bird..,
his words infer that HaShem shows special mercy to birds. These words
would then evoke jealousy in the other species who would take the prayer to mean
that HaShem’s mercy does not extend to them.
The
jealousy that this prayer awakens amongst the other animals is very subtle and
hidden. After all, how much awareness of the prayers of man do animals have? How
much jealously could they have for such an esoteric event? Nevertheless, the
Torah cautions us to refrain from this prayer - even though the negative effects
of the prayer seem so slight and mystical.
If
we have to exercise such caution concerning the animal world, how much more care
and sensitivity is needed in the delicate dimension of our interpersonal
relationships. HaShem created human beings with a deeply feeling heart and a
knowing soul. A thoughtless word or rude action can cause untold distress.
Conversely,
if we show extra care and sensitivity to our fellowman, then we will strengthen
love and peace amongst mankind. May we fill our hearts with compassion so that
we bring unity and harmony to the work of creation. (Based on the commentary
of the M’harsha)
Review
your words before you speak so that you do not cause hurtfull feelings through
your conversation.
When
we daven, we have the opportunity to reach great spiritual heights. The
Anshei Knesses HaGedolah, which included the final Neviim
(prophets), arranged the Shacharis Tefillah to allow us to reach a heightened
level of kedushah and an awareness of Hashem step by step; similar to the
four levels of increased kedushah found in the Bais HaMikdash--beginning with
the lowest level of Kedushah (the Har HaBayis--the Temple Mount ) and
culminating in the highest level of kedushah (the Kodesh HaKodoshim--the Holy
of Holies), as follows:
Shacharis begins with the Birchas
HaShachar--corresponding to the Har HaBayis; followed by Pesukei
DZimrah--corresponding to the Azarah ( the Temple Courtyard); then Krias
Shema (and its brachos)--corresponding to the Heichal (the Holy), and
culminating with Shemone Esrei--corresponding to the Kodesh HaKodashim (the
Holy of Holies). For further detail , see Nefesh Shimshon, Siddur HaTefillah
by HaRav Shimshon Pincus, Ztl, pages 36-42.
As you daven before Hashem,
visualize yourself progressing through the different sections of the Bais
HaMikdash, elevating yourself with increasing levels of
Kedushah.
Special Note Four: The following rulings of HaRav Yisroel
Belsky, Shlita, were published in Halachically Speaking (Volume 2, Issue
33).
It frequently occurs in public places that there is one person in a room who is cold in the winter and wants to close the window, or is hot in the summer and wants the window to be open. All others in the room disagree. In the winter, the Halacha is that the window must be closed in deference to the chilled individual, and in the summer the Halacha is that the window must be open, once again, in deference to the hot individual. Use of an air conditioner has a different permutation. One who is afraid that he will become sick from the cold blowing air has the right to turn off the air conditioner,
notwithstanding the protest of others.
Having stated these Halachos, we
bring a fascinating point made in the Sefer Shaarei Orah (Vol 1, p. 20) based
upon the teachings of HaRav Avigdor Miller, Ztl. HaRav Miller notes that
there are days during the year which are extremely cold and other days which
are very hot. No matter how much one complains, he is unable to change these
weather conditions with mere words. Instead, he must tolerate and accept the
situation--he must work with the circumstances that surround him. It would
be silly to walk out without a coat or shoes in below-freezing weather just
to make the point that you would rather be in warmer environs. In fact, you
are not, and you must appropriately approach the current state of
affairs.
This is not only true about the weather. The great middah of
Savlanus, or patience, must be applied again and again in situations that
face us throughout the day. Whether it is someone spilling a little coffee
on you, or another cutting you off with his car and making you miss the
traffic light, or whether it is a customer or client testing you to the
limit, or a family member (even one younger than you) insulting or deriding
you, you must cope and overcome your initial instincts and reactions. In
fact, in many of lifes instances, Hashem makes the circumstances themselves
assist you to help better your character. You know, for instance, that you
want to keep your job so you control yourself and do not shout back at the
boss. You want to make the sale, so you grin and bear the incessant
complaining. You want to live in peace with your neighbor, so you let him
walk over your grass all the time. You dont want to get a ticket, so you
sit waiting at a red light with no one else anywhere to be found at 2 AM.
These situations are all G-d-given opportunities to improve your patience.
It is up to you to use these Heaven-granted situations to build up your
Savlanus in other circumstances in which you may not feel so intimidated--or
sense the need to hold back. These more advanced character-building
situations frequently appear in the home with close relatives (without
getting too descriptive), and with close friends.
Today, test your
patience in **all** situations, not only the easy situations, the G-d-given
muscle-building circumstances in which you know that you must control
yourself, but also in those more delicate situations at home where you are
either the Boss--or in which know that you are otherwise definitely right.
Additionally, consider those situations in which you are alone in the car or
in your office and have a real opportunity to vent your frustrations--with no
one but Hashem listening--and demonstrate that you are not only in control of
the car or the computer, but more importantlyof
yourself!
Later in life, Eisev married Machalas,
the daughter of Yishmael. The name Machalas means "forgiveness." Our Sages
derive a wondrous teaching from this verse. Specifically, on the day of
marriage, HaShem forgives, i.e., Machalas, a person for all of their sins.
Similarly, when a person "ascends to greatness, all of his sins are
forgiven."
Classically, the Torah prescribes the process of
repentance in order to rectify our past misdeeds. Therefore, the question
arises: Why does marriage automatically render
forgiveness?
When a person marries, he crosses the threshold to
new opportunities and options. The awareness of these possibilities inspires him
with the desire to improve and uplift himself. However, as much as he wants to
change, the weight of his "past baggage" is difficult for him to
unload.
Therefore, HaShem shows him compassion and forgives all
of his past misdeeds. This wonderful kindness of HaShem allows the person to
unload the burden of his past mistakes; giving him the freedom to actualize his
feelings and transform himself into a new person.
The same
phenomenon occurs when a person ascends to greatness. Since he has access to new
opportunities, HaShem forgives his sins in order to give him the confidence
needed to forge a new path.
Perhaps we can apply the same
principle to Shabbos. That is, Shabbos is a "marriage between HaShem and the
People of Israel," as we sing: "Come my beloved and meet your bride; Let us
welcome the Shabbos Presence." Therefore, the new opportunities of holiness,
light, and joy that come with Shabbos inspire us to elevate ourselves.
Accordingly, the blessings of the Shabbos day bring us forgiveness, kindness,
and mercy of HaShem.
In this week’s Parsha, the unique events that surround the brocha Yitzchak Avinu
is to give to his son culminate with that great moment of Yaakov Avinu receiving
this most sought-after brocha--which in actuality is only two Pesukim (Bereishis
27: 28-29) in length! Moreover, the entire brocha can be divided into two basic
components:
1. A brocha for gashmius, as the Pasuk states: “V’Yiten
L’Cha...”--and may Hashem give you of the Dew of the Heavens and of the Fatness
of the Earth...; and a second concept
2. “Cursed be those who curse You
and Blessed be those who Bless you,” which appears more to be addressed to how
other people react to us, rather than a direct blessing to us.
In fact,
the brocha that we would have expected Yitzchak to give Yaakov is found at the
end of the Parsha, and is given to Yaakov only as Yitzchak sends him away to
Chutz L’Aretz:
“And may Kel Shakai bless you…may He grant you the
blessing of Avraham to you and your offspring...that you may possess the
land...” (Bereishis 28:3-4).
This later brocha appears to be much more in
line with the brocha Yaakov would have wanted in the first place--Avraham,
offspring, Eretz Yisroel...more of a “Jewish” kind of brocha. Yet, it comes
second.
This same order of the blessing for the physical preceding the
blessing for the spiritual is mirrored in the Birchas Kohanim (Bamidbar 5:25-27)
in which, as Rashi there explains, the first brocha refers to a blessing of
wealth, which is followed only afterwards by the brocha of Hashem looking upon
us favorably and granting us peace.
Why is it then that gashmiyus precede
ruchniyus, that the physical takes precedence here? After all, do we not recite
Birchos HaTorah in the morning before we recite Birchas HaMazon? Don’t we have
our priorities straight?
The answer may lie in the fact that Hashem has
structured our world and our existence in a way that Olam HaZeh precedes Olam
Haba. The purpose of Olam HaZeh is for us to instill in it the reality within
our lives that the most physical and material parts of it, that even the
smorgasbords, delicacies, Treos and Blackberries, software developments and
next-generation automobiles, and even “escape vacations”, are all under the
watchful eye of, and, moreover, can only come about with the direct blessing of,
Hashem!
Yaakov Avinu risked his life to infuse himself with this
awareness, and the Kohanim--by blessing us in this order--remind of this as
well.
With this thought in mind, we can understand why we make the brocha
of Shehecheyanu at any time during the year that we purchase a new and valuable
article of clothing or object, or when a fruit come into season, and yet only
make a Shehecheyanu over a mitzvah if it occurs periodically, or when performed
only for the first time. [The next periodic mitzvah, for example, will, B’ezras
Hashem, be lighting the Menorah on Chanukah--still a month away.]
The
lesson to be learned here is not an easy one to fulfill.
It is a
challenge for us to make 100 Brachos a day with a Kavannah it truly
deserves.
It is a challenge for us not to say “But **I** did it all on my
own,” or “**I** figured it out all by myself” or “**I** made this money by...”
and to remember not to overindulge or get too involved with luxuries or
unnecessary extras or the things that you know Hashem would not be proud
of.
However, as Rebbe Yisroel Salanter is reputed to have said, the first
mitzvah in the Torah is: “Al Tehi Sachal--don’t be foolish!” It would be truly
a shame if we went through this world with many accomplishments and many
possessions, but failed to learn the lesson that Olam HaZeh precedes Olam Haba
for a reason--the lesson that Yitzchak Avinu taught Yaakov Avinu in this week’s
Parsha. There are two practical ways in which one may reinforce our awareness
of Hashem’s presence and of His instilling and inculcating this world with all
of the Brachos that it has, that we have, and that we enjoy and benefit
from.
One practical way is to try to catch the times we say the word “I”,
and try to make sure we are using that word correctly. As you say the word
sense the presence of the Omnigiver even giving you the ability to say
“I”!
Another way is to utilize the second part of the Brocha that
Yitzchak gave to Yaakov--those who…bless you, will be blessed.” If we
constantly live with a sense of blessing, of brocha, that nothing is due to us,
that nothing is here for no reason, and that nothing stagnates--and so we recite
blessings to Hashem and give blessings to others in a way that it constitutes an
important part of our lives, we will believing in Olam Hazeh as we truly
should--as a way that leads to the next step--Olam Haba!
Additional
Special Note: Question for the Way Home: Why do you think that the method of
telling time has advanced from a sundial, to a town clock, to a pocket watch, to
a Rolex, to an atomic clock?
Today is thirty days from Yom Kippur and forty days from Rosh Hashanah, so we should attempt in some way to rejuvenate (re-Jew-venate) ourselves. May we suggest that from time-to-time throughout the day you recall the spirit that you had on RH and YK and try to inculcate it into your activity at that time?
As this week’s Parsha teaches of the primary importance of Bikur Cholim, as Hakadosh Baruch Hu visited Avraham Avinu after his bris, we provide the following notes on Bikur Cholim:
1. According to the Chochmas Odom (151:3) the ikar (main point) of
Bikur Cholim is davening for the sick person while visiting him. In fact,
the Kitzur Shulchan Aruch (193:3) poskens that one has not fulfilled the
mitzvah of Bikur Cholim if he visits, but does not daven to Hashem while
there. This is because the Shechina is present above the head of the sick
person, and your tefillos are, k’viyachol, in front of the Shechina itself
(Shulchan Aruch, Yoreh Deah 335, Shach seif katan 3). In your tefillah, you
should ask for Hashem’s mercy for that particular "choleh b’soch cholei
Yisroel" (amongst the other sick of Israel), because, in the merit of the
many, your tefillos will be better received (ibid., Shach seif katan
4).
2. Bikur Cholim should not be performed when it is convenient for
the visitor, but when it is best for the choleh. As the halacha states,
one should not visit in the first three hours of the day, the last three
hours of the day, etc. (Shulchan Aruch, Yoreh Deah 335:4).
3. In
addition to tefillah, there is a mitzvah to give the choleh "nachas ruach"
(Kitzur Shulchan Aruch 193:3). This does not mean that one should speak on
and on, or even with witticisms. Statements like "You’ll now have to
take that medicine for the rest of your life", or "Next time, you’ll be more
careful", or even "How will this affect your life going forward?" may be
equated with smacking a poor person across the face and knocking out a few
teeth as you hand him a hundred dollars with a smile.
4. The
Chazon Ish (Collected Letters, Volume I:138) writes that everyone has the
mitzvah to perform "Bikur Cholilm" upon himself, as well. This means that he
must take care of his body and use the most effective means possible for his
personal health.
5. One should try to tidy up and make the atmosphere
more cheery for the choleh, if possible. The Gemara (Nedarim 40A) relates
that Rabbi Akiva himself swept and cleaned the floor for his sick student.
As a result, the student told him, "You have caused me to live." Rabbi Akiva
then taught, "He who does not perform the mitzvah of Bikur Cholim, it is as
if he spilled blood." The reverse is also, of course, true. In fact, the
Gemara clearly teaches that one who acts wisely with the ill will himself be
saved from "a bad day" by Hashem (see Tehillim 41 and Gemara, Nedarim
40A).
6. Finally, one should consider a choleh’s status after he leaves
the hospital, and even after he returns to shul or to work. The fact that
he has somewhat healed does not necessarily mean that he is not suffering
pain or is otherwise in distress. One should continue to daven for, and
inquire as to, a person’s welfare, until he is confident that the choleh
has received his refuah shlaimah.
-------------------------- Reprinted with permission from Hakhel
MIS
Today, the Seventeenth day of Kislev, is the Yahrtzeit of one of the
Mussar Giants, (the Alter of Navardok). Set forth below is a sampling
of the words and deeds of this great Torah Personage (excerpted from
Sparks of Mussar by Rabbi Chaim Zaitchik).
1.
R Yosef Yozel entered into a discussion about Torah and Mussar with a
maskil in an inn. In the midst of the discussion, the maskil ordered
his servant to harness the horses and make ready for the journey. R
Yosef Yozel immediately stopped the conversation. Why? wondered the
maskil. I do not discuss things for the sake of discussion, replied R
Yosef Yozel, but for the sake of discovering the truth and acting upon
it. Now how can you order your servant to prepare for the trip you have
planned in advance? After all, it is possible that as a result of our
discussion you will have to embark on a new course! But from the order
to your servant, it is obvious that your mind is set, and our
discussion is just idle talk to pass the time. That is not my way of
doing things. And with that R Yosef Yozel got up and left.
2. To
a nonreligious person who came to ask him something, R Yosef Yozel
said, According to your words, you are a heretic, and I am forbidden to
speak to you. But I will prove to you that you have left the path of
Torah not because of intellectual conviction, but because of
materialistic desires.
3. I have always tried to rule out falseness from all my ways,
said R Yosef Yozel. And I pray to G-d to reveal the unbiased truth to
me.
4. Blessed is the man who relies on Hashem. The blessing is that not only does
he receive his material needs, but he also binds himself to Hashem through his
Bitachon--his faith.
5. If you see that someone came to the station after
the train he wanted already left, do not say that the man was late and missed
his train, but that he came early for the next train. For everything is in the
hands of Heaven.
6. Some people, said R Yosef Yozel, allow their minds to be a free hotel
open to all. Anyone who wishes can dump his trashy thoughts there. R Yosef
Yozel himself meticulously guarded the purity of his mind and soul.
7. A good Jew is not a taker, but a giver. The giver gets much more than the
receiver, for the receiver gets only something of limited monetary value,
whereas the giver acquires for himself a good and pure heart.
8. A person who has not worked to correct his midos is like a blind man who has
never seen light.
9. The inspiration that comes while learning Mussar is
like a flash of lightning at night. Although it lasts but a second, at least the
traveler will now be able to find his way.
10. A person who hesitates to climb spiritually because he is bound by habit is
like a peasant who is afraid to travel first class because he is used to
expectorating (colloquially known as spitting) freely.
11. A person who uses his mental ability solely for worldly pursuits instead of
for understanding the true Heavenly light is like a villager who finds a
magnificent sculpture and uses it as his scarecrow.
12. A person should
give up his whole future for today, so that he will not waste all his todays for
one tomorrow.
The Alters words were meant not only for himself and his
close students, but for each one of us, as well. There is much to learn from
each one of the above adages. Something to think about over Shabbos...
The Sefer Ta'amei HaMinhagim (page 251) writes that the new month of Iyar is tried and tested as a time for refuah, healing, from the ailments and pains that may affect a person. Why is this so? He brings the B’nai Yisaschar, who teaches that most weakness and illness come from foods which do not comport with the person's nature or composition. The Rambam (Hilchos De'os 4:15) writes likewise. See also Kitzur Shulchan Aruch Chapter 32.
Since the Mon began to fall in Iyar (on the 16th day of Iyar 2448)--and it was a perfect food from which resulted no sickness, pain or even waste matter (as Dovid HaMelech refers to it in Sefer Tehillim--"lechem abirim") and even cured those who were ill--Hashem left the curative nature of the month in effect even through today. Accordingly, Iyar is a time of "segulah l'refuah".
In fact, the Ta'amei HaMinhagim notes, the name "Iyar" is an acronym for Ani Hashem Rofecha - I am Hashem, Your Healer.
What can we do to help promote the curative effects of this special time as initiated by the heavenly Mon? We can turn to the laining of this past Shabbos in which the Torah teaches that the Metzora who was afflicted with terrible Tzoraas walks about declaring "I am Tameh, I am Tameh." Chazal (Shabbos 66A) explain that he declares this **so that others will ask for mercy for him**. The Baalei Mussar note that the Metzora does not ask others directly to pray for him--rather, he only declares that he is "Tameh", and those who hear him are expected to pray sincerely for him even without his direct request--and notwithstanding that he has sinned to such a great extent that Hashem has actually made him a Metzora.
What a great lesson we can learn at this time of year--which is so special for healing, and, moreover, the Omer period, in which our "Bein Odom L'Chavero" is to be seriously improved upon. We should not wait to be asked, or merely be responsive to the request of others, when we hear that someone is not well. Instead, we should "hear the cry" and go out of our way during this auspicious time to daven for those we may not even know, but whom we have heard are in need of a Refuah. An ounce of Tefillah may mean a kilogram of cure.
PRACTICAL SUGGESTION: During the remaining weeks of Sefirah, recite a daily special, sincere Kepitel (chapter) of Tehillim for your list of cholim--recognizing that this is a special time for the potency--and importance - of your heartfelt Tefillah!
It is reported about a great Rav and his Rebbetzin that they made a pact with each other upon their marriage--when either of them would begin to get upset at the other, they would say to themselves 'Zeit Mevater--I am going to give in.' More than 50 years later, they recalled how successful their 'pact' had been. Interestingly, when someone recently went to the home of HaRav Binyomin HaTzadik Zilber, Shlita, in Bnei Brak, and asked for a Bracha for his home, HaRav Zilber responded, 'Be Mevater'you be the one to give in! Indeed, the Gemara (Rosh Hashana 17A) relates that Rav Huna, the son of Rav Yehoshua, was about to pass on to the next world, and another Amora asked that shrouds be brought in to take care of the soon to be deceased as soon as possible. Incredibly, the dying Amora recovered. When he was asked how this could have happened, he responded that he had undergone Heavenly Judgment, and that Hashem had told the Heavenly Court that because he was 'maavir al midosuv--he looked the other way' and didn't take the potential hurt to heart, the Heavenly Court also looked the other way and allowed him to live. Applying this concept of 'Zeit Mevater' only two or three times a day, whether it is in the home or elsewhere, can have a tremendous impact on one's personality--and ultimately can actually save one's life!!
The Michtav M'Eliyahu (Volume 4, p.77) brings in the name of HaRav Yisroel Salanter, Z'TL, that even if the gates of prayer are closed, the gates of prayer for Hashem's assistance in ruchniyus, in spiritual matters, always remain open. This is a tremendous gift! When each of us davens, in Shema Koleinu or in Elokai Netzor, we should add a sincere request that we reach and even go beyond (for anything is possible) our potential in ruchniyus, that our actions bring about Kavod Shomayim--Hashem's Honor, and that Hashem be able to say about us '...Avdi Ata Asher Bichu Espaer' 'you are my servant, and I am glorified by you' (Yeshiya 49:3). It is said about the Brisker Rav, that he would at various points throughout the day recite the words 'Lishuoscha Kivisi Hashem--For Your salvation do I long for, Hashem.' Reciting these concise and potent words throughout the day with the thought that you wish to improve as a person, in this area or that area, or in this respect or that respect, can go a long way, traveling through those wide open gates.
Shlomo HaMelech, the wisest of all men, teaches us 'Biyom Tova Heyei B'Tov' (Koheles 7:14)--when things are going well, or at least better than you had otherwise expected, Shlomo HaMelech reminds us to express in no uncertain terms our recognition and our appreciation for the good. Here is a brief sampling of various things which may be 'going good' for us today, on a particular day, or every day. Everyone can make his own list, and modify it (Be'Ezras Hashem always adding to it) from time to time. The good that I thank Hashem for includes
Clothing: warm, comfortable, more than one of each kind, makes me look better, helps identify me, and gives me respect
Food: nutritional, tasty, attractive, good aroma, so many different kinds of so many different foods, different foods for different age groups
Body: eyes that see, ears that hear, hands that touch, legs that walk, teeth in order to eat, air to breath, water to drink, mouth to help people with, a working heart, a working liver, working kidneys
Environment: the sun, the rain, the streets, the sidewalks, the grass and trees, the home
Of course, all of these are only general categories. One can literally take a notebook(s) and continue to add and add on to what he has and what he has to be thankful for. Now, add on to all of this, our Eternity(!)--accomplished or through the infinite gifts of Torah and mitzvos, performed with care and love--and our thanks becomes everlasting!!
--------------------------
Reprinted with permission from Hakhel MIS
------------------
The Torah, in describing the moment of Yosef's 'meeting' his brothers starkly relates: "V'lo Yochlu Echav La'Anos Oso--and his brothers were unable to respond to him, because they were perturbed in his presence.' (Beraishis 45:3) In commenting on the core lesson to be learned from this Posuk, Chazal teach: 'Woe to us from the day of reckoning, woe to us from the day of rebuke....' If Yosef's brothers, who as a matter of Halacha weighed, determined, and acted upon, what they felt was correct (knowing and taking into account their own prejudices), how will we, acting sometimes impetuously, sometimes impulsively, sometimes inanely, respond to the detailed accounting of the Heavenly Court upon the actions, inactions and reactions we undertook, or failed to undertake, during our lifetimes?'
A sobering thought. But Chazal, in their great mercy, share this thought with us while we are still alive--so that we can do something about it! On reflection, however, what is it exactly that we can do? After all, we are mere mortals, somewhat above the animals around us, but not even domiciled in the same sphere as the next highest stage of creation--the angels. Perhaps the answer lies in the question itself. Chazal (Chagiga 16A) list the ways in which we are compared to an animal. One of those ways, in which we are involved daily, is eating. If we can, in this very animal-like activity, raise it to what are truly human heights, if we can rise above the animal part of intake and digestion in some way, we should be able to obviate some of the disconcertion and shed some of that shame on the day of Heavenly Judgment.
We mean something more than stopping to read the back of cereal boxes (animals don't do that, anyways), or even the front of the boxes (how have so many cereals become 'whole grain'--and why haven't the brochos changed as a result?). Instead, we mean contemplating at these times that **all** of our activities have a purpose if they are done L'shem Shomayim, for the sake of Heaven. If we make a brocha before we eat the food, and after we eat the food, imagine the sanctity we can imbue into the act of eating itself! To analogize, compare this to the obvious difference between putting on/taking off your Tefillin and the actual wearing of the Tefillin themselves, or to setting/cleaning off the Shabbos table to the actual Shabbos table itself. If we could only then spend an additional few moments while eating to also contemplate
that Hashem provides us with all of this and that it simply would not be here without Him;
the incredible make-up of the different food items being consumed--from atom up (could all of this have really come from a 'Big Bang'--or even two?);
that you/others have taken efforts to ensure that the food is Kosher and otherwise prepared in accordance with Halacha;
the complexity of what it took to get this relatively small amount of food to your table and the human labor and planning that were required to help feed little you;
that you can obtain nourishment from tasty food, rather than painful injection;
that you are saying thank you to your body for hosting your soul;
that you are energizing your soul by converting the physical strength derived from food into spiritual strength (isn't it much harder to learn, or not to act agitated, on a Ta'anis then a day in which you have eaten well?);
that this is a valuable moment because you are fulfilling mans purpose in life--sanctifying the mundane...
and the special thoughts go on. You can even move on to use this G-d given break from work/daily chores to figure out a shidduch for someone, or think about a practical way to get out of a particular bad habit in your davening.
And so, if we take the Heavenly, and bring it right down to us now in our earthly, and erstwhile earthy, activities, we should be in a much better, much less shocked, disconcerted, perturbed, or disgraced position, when that great day of outlook, of clarity, of Heavenly Light , reviews our potential...and our accomplishments!
--------------------------
Reprinted with permission from Hakhel MIS
Important Numbers
