Among the brochos that Yaakov Avinu eternally blessed his children with was the brocha which he gave to his Bechor, Reuven. The words of this brocha include 'Pachaz KaMayim Al Tosar'--You acted with water-like impetuosity.'
There is a preliminary question here: Where is the brocha contained in these words? It is said in the name of HaRav Yerucham Levovitz, Z'TL, that the biggest brocha that a person can have is to know his capabilities and understand his limitations. Shaul HaMelech, for instance, thought that the Kingship belonged to him and his descendents, and was tortured by the fact that it was being taken away. Reuven, on the other hand, was given the brocha to know, fully and finally, that neither the Kingship nor the Kehuna--the Priesthood--would be his, and that, accordingly, he should not spend unnecessary and, in fact, wasteful, pain and effort working towards those unattainable goals.
Each and every one of us may want to be, for example, the one who is wise enough or erudite enough to win all arguments; wealthy enough to buy all that we perceive as our needs; and successful enough to be the 'boss' and not the employee. We should, however, recognize and appreciate what our capacities truly are and develop ourselves within that framework of potential.
Looking back again at these words of Ruach HaKodesh from Yaakov Avinu to Reuven, his precious first-born, we find another amazing insight, this time made by HaRav Matisyahu Salomon, Shlita. HaRav Salomon explains once again, that Yaakov's words to Reuven are not words of punishment, but, in fact, a lesson to us all. Yaakov told Reuven that he did not have the capability of Kingship and the Kehuna because he lacked Menuchas HaNefesh--calmness, tranquility and peace of mind--and the clarity that goes along with it. One who acts hastily and sometimes out of confusion, makes mistakes, and certainly cannot consistently make clear decisions. For success, a sense of serenity and peace of mind is required. Kingship and Kehuna are extreme examples in which this composure is so important, but it is the very same Menuchas HaNefesh that is required of each and every one of us to be successful at our particular mission in life.
In the Yeshivos of Kelm, Navardok, and, later, Gateshead and Lakewood, the Orchos Chaim LaRosh (a succinct compellation of Halachos, Mitzvos, and Mussar teachings authored by the great Rishon, the Rosh) was [and is] recited with fervor during the month of Elul. In Kelm, the three words in the Orchos Chaim to which were given the greatest of emphasis were 'Al Tivahel Ma'asecha--Do not act with confusion.' Hastiness, disorder, and lack of necessary care all lead to patent and latent error, explains HaRav Salomon, and this leads to a lack of achievement and life fulfillment. Indeed, every day, at the end of the tefillah 'Uva L'Tzion' we request 'V'lo Neylayd Le'Behala--...so that our actions are not confused, so that our accomplishments are not futile' (see Artscroll Siddur). HaRav Salomon adds that Chazal teach that Noach 'found favor in the eyes of Hashem' (Bereishis 6:8) precisely because of, as his name indicates, his 'menuchas hanefesh', his equanimity in a world of upheaval and turmoil.
Each and every one of us is subjected to a pace of life which would lead us straight down the stream of 'behalah' if we allow ourselves to be forced along by its strong current. HaRav Salomon suggests, therefore, that we must be vigilant with ourselves to take the slogan of 'Al Tivahel Maasecha' with us when confronting the foibles of our daily lives. He suggests something which he calls 'simple but not easy'. A person must have a method by which he could stop the pace--not immediately going from one completed item to the next. Instead, he should get used to stopping and asking himself, 'What am I doing?' 'Am I doing it in an orderly fashion?' 'Am I doing it right?' 'What have I done?' and 'What am I going to do?' Just as we stop an automobile engine from overheating by putting it into neutral, every so often through the day, we must put ourselves into neutral as well, compose ourselves and order our lives.
What a great lesson the Torah teaches us for success in life. Noach, whose very name bore his essence of calmness and peace of mind, allowed the entire world to survive. Reuven, the great Bechor of Yaakov Avinu, on the other hand, could not carry the positions of responsibility of his people because he lacked the requisite composure and tranquility. How much better our lives would be if we could bring the words of HaRav Salomon, Shlita, with us into our work and home environments--that added degree of serenity, of composure could very well mean the difference between a gross error and an unbelievable achievement! So, let us put those occasional checkpoints into our daily routine, and into an otherwise hectic situation--so that we, too, will find favor in the eyes of Hashem!
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Reprinted with permission from Hakhel MIS
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Will we let Aseres B’Teves pass us after partaking of a bagel and juice or some other break-fast? Our body remembers the fast for a while after our abstinence. Our souls should remember it at least as long. Chazal (Shabbos 31A) teach that one of the first six questions a person is asked by the Heavenly Court is ’Tzipisa L’Yeshua--Did you long for the Redemption?’ How can we express this longing? We suggest that this week during the ’Es Tzemach Dovid’ brocha of Shemone Esrei (in which we state our longing for the Moshiach) we recall something that we have longed for (the bus or train to come, the luggage to arrive off the airplane, etc.), and feel some heartfelt hope for the arrival of Moshiach. You can put a little Post-It note or make some small highlight (by highlighter or otherwise) next to this brocha in your siddur. Show yourself and others that ruchniyus opportunities are not supposed to merely boomerang off us after they touch us, but are to penetrate within us like a fine, pure oil.
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Reprinted with permission from Hakhel MIS
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Your best friend is going to Eretz Yisroel to visit for a few days. You give him your 'wish list'--the things you really need him to bring back for you, and a couple of personal things to take care of. '...and please don't forget my list!' Upon his arrival back to Chutz L'Aretz, you ask him, 'Did you remember my list?' He responds, 'Yes, of course I did not forget it--I read the list every single day of my trip.' With this response, you realize that he has not accomplished what you had hoped.
When we light the Neiros Chanukah, we read 'She'asa Nisim La'Avoseinu', and we say 'Haneiros Halalu...K'dei L'hodos Ul'Hallel...' It is imperative that we not merely read from the list, for if we do that, we are only reading it, without actually accomplishing our task of acknowledgement and thanksgiving. Instead, we should take some time to think about the great revealed miracles of Chanukah--the few and the weak defeating the many and the strong; the oil continuing to burn--and through this to exuberantly give thanks and praise to Hashem for all of the miracles--small and large, open and hidden--that he has performed for our people and for each of us individually through the millennia, then and now.
In fact, the Alter of Kelm (1:125) writes that the primary obligation of pirsumei nisa, spreading awareness of the miracles, applies to the person himself--when he lights the neiros, he should think about and feel the profundity of the miracles and accept upon himself Ol Malkus Shomayim with heartfelt simcha. Source: Sifsei Chaim (Moadim 2:29 )
Practical Suggestion: Before reciting the 'She'asa Nisim' every night, attempt to recall and appreciate some of the nisim of Chanukah, miracles through the ages, and miraculous events that you more recently have experienced. Perhaps you can even shed a tear of joy at some point. Is this too lofty a concept? Would you merely read your friend's list--or bring back what he wanted?
If you can do this, your 'Maoz Tzur' will be more than a well-known jingle or nursery rhyme, but a song of appreciation as pure as the olive oil for our miraculous salvations throughout the ages, from Galus Mitzrayim through the unparalleled miracles of the 'Ketz HaYeshua.'
In the zechus of our true appreciation of, and refinement through, Hashem's miracles, may we be zoche to the fulfillment of 'Oz Egmor B'Shir Mizmor Chanukas HaMizbayach.'
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Reprinted with permission from Hakhel MIS
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Chanukah celebrates the incredible military victory by a sacred few. We are reminded of the three Shevuyim: [red]ELDAD BEN TOVA, EHUD BEN MALKA, and GILAD BEN AVIVA[/red]. Perhaps it would be appropriate to [b]recite a Kepital Tehillim [/b]for them every day of Chanukah--[i]to symbolize our faith that they can be returned to their families unscathed in spite of their current situation[/i]. Please spread the word.
The Kitzur Shulchan Aruch (Hilchos Chanukah, 139:1) writes: [red]'We increase our Tzedakah during the days of Chanukah,[/red] for these days are especially endowed with the ability to rectify shortcomings of the soul through tzedakah--and especially Tzedakah which supports Torah Scholars in need.'
The days of Chanukah are days especially dedicated [red]'L'Hodos U'Lehalel--to thank and praise'[/red], for when all is said and done we remained and remain separate and distinct as a people--unmuddled by the false ideologies, philosophies, and beliefs of the outside world. Of course, both thanks and praise involve the spoken word. However, when we speak, our words are intended to emanate from our hearts. Everyday, when reciting Al Hanisim and Hallel, they should not be viewed as an 'extra' which lengthens the davening in honor of the Holiday, but rather as an opportunity to demonstrate your 'Avoda Shebalev--your service of the heart' in true thanks and sincere appreciation for our lives--and for the ordinary and extraordinary miracles that we have, and B'ezras Hashem will continue to be blessed with.
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Reprinted with permission from Hakhel MIS
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On Chanukah, we celebrate not only the defeat of the Greeks, but also our staunch dedication against the Greek influence.
It is interesting to note that the Chofetz Chaim, in his explanation of the siddur, writes that the brocha of 'Sheloh Asani Goy' is intended to cover not only that we were not born goyim, but also that we don't have the same conduct and thoughts as the other nations.
Chanukah is an auspicious time for us to evaluate our conduct--have we allowed into our mind or home something that would taint this brocha? Some nice inner reflection may be in order.
In any event, a nice avodah over Chanukah would be to recite this brocha with a special thanks, and with a silent prayer, that we not be influenced in a negative way by the world around us, so that each and every one of us can fulfill our important special mission in life.
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Reprinted with permission from Hakhel MIS
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Today, 14th of Kislev, is the yahrtzeit of Rebbe Yehuda HaNassi, the final codifier of our Mishnayos. It would only be fitting for everyone capable to learn a Mishna L'Ilui Nishmaso. We all know that our Mishnayos are the basis of Torah SheBaal Peh, and that many mesechtos of Mishnayos do not currently have Gemara written upon them, which makes Mishna study all the more essential. Indeed, the Shela HaKadosh writes: 'It has been transmitted from previous generations to me that one who is well-versed in Mishnayos will not be 'roeh pnei gehenom'--will not encounter the face of gehenom.' As we have mentioned from HaRav Chaim Kanievsky, Shlita, the Steipler Gaon, Z'TL, advised his daughters to learn Mishnayos Avos on their mother's Yahrtzeit. If one studies just two Mishnayos a day, he will have studied 730 mishnayos a year. Without the need for complex mathematics, this means that several years of only several minutes a day, translates into thousands of Mishnayos studied, and your very own Siyum HaShas. This is an incredible personal opportunity, and today is an auspicious--and segulah filled--day to begin!
Reprinted with permission from Hakhel MIS
1. Time is a most precious commodity. Our minutes are measured, and, if they are not, maybe they should be! When a Torah Jew is asked 'Gotta minute?' he pauses for a moment before responding. Indeed, our days are marked by special Halachic points throughout the day: Daybreak, Sof Zeman Krias Shema, Sof Zeman Tefillah, Midday, the optimum time to recite Mincha, Sunset, Tzeis Hakochavim, and Midnight. We do not need alarm clocks to remind us of our duties, or how to organize our day. Yet, interestingly, these times do change throughout the year. For instance, Chatzos, or Halachic Midnight in New York City this week is 11:40 p.m. This means that Krias Shema of Maariv must be recited before that time in order for one not to be considered 'an individual who violates the words of the Rabbis' (Shulchan Aruch, Orach Chaim 235:3, Mishna Berura, Seif Katan 27). Accordingly, our days are structured, but we are reminded by season and time change to keep on guard, and not to live our lives by sleepy habit and redundant rote. An important resource for the daily changing times in your area (United States and Canada) is 718-331-TIME, which is a computerized, automated service that can be reached 24 hours a day.
2. The Sefer Tomer Devorah (end of Chapter 4) writes: 'And this is the standard of Teshuva that a person should conduct himself in daily--he should think about and actually do Teshuva 'bedavar ma'--in some way, every day, so that all his days are days of Teshuva.' What a remarkable teaching! As long as we think about Teshuva, and fix a 'davar ma'--something small in a given day, we are considered to be living all of our days with Teshuva. After considering and reconsidering this simple, straightforward and powerful point, we can each think of how it may be implemented in just a few moments every single day of our lives. The Torah in this week's Parsha teaches (Beraishis 24:1) 'And Avraham was elderly, he came with his days...' The commentaries explain that Avraham Avinu made each and every day count, so he was able to 'come with his days' into his old age. The Tomer Devorah is giving us a great starting point to emulate our forefather.
3. Supplementing this point, the greatest obstacle to personal growth and to Teshuva is the Yetzer Hora, which urges us, which eggs us on, to follow our taavos--our desires--and not our reason and intellect. HaRav Shlome Volbe, Z'TL, (Collected Letters, 23) brings the Chovos HaLevovos which actually teaches that the **intent of the Torah** is to cause one's sechel--one's intellect, to control and succeed over, even to vanquish, one's base desires. In fact, HaRav Volbe definitively writes, the 'ikar hakol-- the most important of all'--is to be a 'ba'al sechel'--to act with intellect overcoming emotion, with reasoning overpowering impulse, and with discernment overriding instinct. If in the situations that come up throughout the day, we remind ourselves that we are a 'ba'al sechel' (perhaps with a little slip of paper on our desk), we can go far, very far, towards bringing our days with us into our old age.
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Reprinted with permission from Hakhel MIS
The Chofetz Chaim (Chovas Hashemira, Chapter 13) ponders the following question: A person takes out insurance on his house, so that if, chas v'shalom, a fire occurs, he will have enough funds to rebuild his home. But a house is made only of wood or brick and it is only a safek that it will actually burn down. A persons body, on the other hand, which is so holy that it houses the neshama, will certainly be consumed in the end, because all people die. Why does not everyone purchase T'chiyas HaMeisim Insurance, in order to insure that his body will come back to life at T'chiyas HaMeisim?!
Neither cash nor a broker is needed to purchase this important insurance. The Chofetz Chaim explains that T'chiyas HaMeisim Insurance is the study of Torah. As the Posuk (Yeshaya 26:19) teaches "Hakitzu V'Ranenu Shochne Ofor Ki Tal Oros Talecha" 'Awaken and sing you who dwell in the dust, for the Dew of Light [of torah] is Your Dew' this, Chazal explain, will be what revives us at T'chiyas HaMeisim (Kesubos 111B).
The Chofetz Chaim goes on to teach that the Light of Torah that will revive a person can actually be a combination of his Torah, the Torah of others that he supports and even the Torah of his children that he sends through Yeshiva. It would seem that just as with insurance, where the larger the face amount of the policy, the larger is the amount that will be collected, so too with T'chiyas HaMeisim Insurance, the more Torah to one's credit, the more...
Note: What prevents one from arising at Tchiyas HaMeisim? The Chofetz Chaim (ibid.) quoting Chazal (Sotah 5A) states that the sin of gaivah (arrogance) prevents a person's earth from moving during T'chiyas HaMeisim. Additionally, lending money with ribbis (interest) prevents one from arising (Pirkei D'Rebbe Eliezer 33). Even if a Heter Iska is used, the Chofetz Chaim writes, one must make sure that it is properly completed in order for it to be valid (See Final Note below). The Chofetz Chaim (Dovor B'ito, Chapter 2) also writes that lack of proper care in matters of kashrus will also cause a person great difficulty at the time of T'chiyas HaMeisim. His proof is clear: The chait of Odom Harishon, which was eating from the Eitz Hadaas, brought death to Odom HaRishon and death to the world, because the consumed sin traveled through the bloodstream and infected his entire body and consequently, the bodies of all future generations. One who consumes ma'acholos asuros in his lifetime, without exercising the proper care, likewise infects his entire body and demonstrates that he has not learned from the chait of Odom Harishon, who was punished with death. How then can he awaken from his death at T'chiyas HaMeisim?! In fact, the Chofetz Chaim answers that in such a case, one's body will then require a 'Tikun Norah' or, as he also puts it, a 'dreadful operation,' to remove the horrible infection in all of the limbs and organs of the body caused by ma'acholos asuros, in order to make him worthy to arise. With this idea, we can understand the words of the Mesilas Yesharim (Chapter 11) who writes that forbidden food is poison, and that one should take the same steps to avoid it as one takes precautions to avoid death. This is not an allegory, it is really very literal! One should never indifferently or naively put the blame on the mashgiach at a hotel catered affair, Shabbos retreat or restaurant'for it is your body, and your T'chiyas HaMeisim!
Reprinted with permission from HAKHEL MIS from the Hakhel Community Awareness Bulletin, Volume III, Number 4 (Elul 5763)
Today (Sunday) is the Yahrtzeit of HaRav Meir Shapiro, ZT'L, and is also the first day of the Daf Yomi study of Mesechta Beitza. If one starts today, he will be able to make seven (7) siyumim over the next seven (7) months. Moreover, the mesechtos to be studied contain much Halacha L'Maaseh, and cover concepts we are generally more familiar with. This is an outstanding opportunity for the coming year
Less than two weeks ago, we began reciting 'Mashiv HaRuach U'Morid HaGeshem--He causes the wind to blow and brings down the rain.' The Kuntres Avodas HaTefillah adds a bit more depth. Hashem causes the wind to blow--bringing the clouds to where they are needed, and brings each drop down to its proper place at its proper time to fulfill its purpose--be it for punishment, be it for pleasure, or be it to maintain life itself.
MORE ON AIR TRAVEL
Rav Shlomo Wolbe, Z'TL, (Igaros U'Ksavim, page 4) writes that when he was once on a flight from Zurich to Stockholm, he reflected upon the fact that both trains and planes travel, and that a person can reach his destination with either one. The material difference between them is that whereas the train remains on the ground as it proceeds, the plane not only proceeds in the right direction, but ascends through open air space at an optimum altitude and then reaches its destination sooner. Rav Wolbe notes that in life, as well, there are two means of advancement. The first is progressing--but progressing only along the ground, which many human beings attempt to do at one point or another in their lives. The second kind of advancement involves lifting oneself up and above this earth--which is the progress that one's fulfillment of the Torah can achieve. The Torah not only gives one the opportunity to travel faster and reach our destination quicker, but also to soar above the impediments of even mountain-sized obstacles. One can literally 'spread his wings' and fly higher than the winds and clouds below.
The greatest effort in airplane travel is required in lift off--getting off the ground. The Torah teaches 'Vayeesa Yaakov Raglav--and Yaakov lifted his feet' (Bereishis 29:1). Our job in life is to 'lift our feet'--to take off, to rise above the earthiness within us and to raise ourselves above the ground. The Sefer Orchos Tzadikim writes that while animals with four legs typically face downwards towards the earth, human beings face side ways. This is to teach us that just as easily as we look down, we can look up. One way to grow in this area is by taking one desire felt during the day and not fulfilling it, or by feeling joy at during a spiritual activity such as davening or learning Torah. Similarly, one can attempt to rise above the animal's self-centered nature by doing something one time a day for somebody else, rather than himself.
Why take the train--when you can and should take the plane?
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Reprinted with permission from Hakhel MIS
a. Unless a parent is knowingly mochel, it is forbidden to refer to your father or mother by their first name (even when requested for identification purposes)without a title of honor preceding the first name, whether or not they are present and whether or not they are alive. When being called to the Torah, one must refer to his father as Reb or Avi Mori. Whenever referring to one's mother, one can use the title HaIsha or Moras (Yoreh Deah 240:2)
b. When honoring parents, very special care and concern must be taken to do it b'sever ponim yofos--pleasantly (Yorah Deah 240:4). The Sefer Chareidim (Mitzvos Asei of the Heart 1:35) and Rav Chaim Shmulevitz (Sichos Mussar 5731:22) both explain that in order to properly perform the mitzvah, one must
mentally gain a true appreciation and honor of their parents and literally view them as royalty. Indeed, the Chayei Adom (67:3) known for his succinctness in recording Halacha, writes that the "Ikar Kibud"--the most important [aspect of] Kibud is that "He should view his parents as GREAT personages and important dignitaries of the land."
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Reprinted with permission from Hakhel MIS
Moshe asks of Hashem, "To count our days so teach us, then we shall acquire wisdom (Psalm 90, verse 12)." Psalm 90 is one of the eleven psalms composed by Moshe that David incorporated into his Tehillim.
What does Moshe mean when he asks for instruction in counting the days? Surely Moshe, the pre-eminent teacher of the Jewish people, knew the value of time. He was not a time-waster. In our day, we have an ambivalent relationship with time. On the one hand, we are a culture that marks time, celebrating birthdays and anniversaries, and commemorating yarzheits and historical events. On the other hand, we waste much time in 'trivial pursuits', and are constantly on the lookout for new ways to conserve time and energy. What then is the Divine time instruction that we seek?
The Ibn Ezra explains that Moshe is seeking Divine guidance in learning to value time, to be mindful of it. Time on this earth is limited, and it is our task to use time wisely and well. From the
awareness of our limited time span, we must learn to count our days well. Framed differently, we must learn to make each day count. With Hashem as our guide, we make better choices and live more deeply. Rav Hirsch further comments that we ask Hashem to give us the wisdom to treasure each moment that we are granted. We ask for the discernment to recognize that each minute provides us with the opportunity to do Hashem's will and to fulfill the true purpose of our existence.
Moadim L'simcha.
Reprinted from Rachel Lerner's Tehillim Thought of the Day.
We have now entered the lofty period between Yom Kippur and Sukkos, in which our ancestors donated all of the funds and material necessary to build the Mishkan--the first "earthly" sanctuary for Hashem since the creation of Man some 2448 years earlier. At that time, we had just been forgiven for the Sin of the Golden Calf, and more than anxiously desired to keep the Shechina with us after Yom Kippur. In an incredible display and confirmation of the power of Teshuva, Hashem brought back the Ananei Kovod, the Clouds of Glory, and ordered the building of the Mishkan in order to house the Shechina in an intensified form in this World.
We, too, should bask in this period--so that the Shechina's more intense presence that we experienced on Yom Kippur can in some measure remain with us. HaRav Eliyahu Lopian, Z'TL, comments on the puzzling language that we read daily in the Shema: 'Kimei Hashamyaim Al Ha'Aretz--like the days of the heavens on the earth.' What does this mean? HaRav Lopian explains that the Pasuk is reminding us that we should have 'days of heaven' here on Earth. Just as on Yom Kippur we behave like angels (no eating or drinking, etc., reciting Baruch Shem out loud...), so too in the days after Yom Kippur should we continue our lives on a more elevated plain. In fact, Chazal teach that the first day of Sukkos is referred to in the Torah as the 'First Day' and not the fifteenth of Tishrei (Vayikra 23:40), because we should be so busy after Yom Kippur doing Mitzvos that it becomes the first possible day in which a moment of sin could arise.
How can we keep this higher status--at least for the time being? We present two suggestions:
Suggestion One: Acting with alacrity. HaRav Shmuel Berenbaum, Shlita, once noted that the root of all bad middos is atzlus, or laziness. Acting with zerizus, on the other hand, energizes and uplifts a person to a level he thought was heretofore unattainable. The Mesilas Yesharim brings the middah of zerizus very early on as a necessary stepping stone to elevation of character. As we look for the Lulav and Esrog, as we build a Sukkah, as we go shopping for food or clothing for Yom Tov, as we bake and cook, as we wash and clean, we should distinguish ourselves by a happy--not harried--demeanor and by an enthused--not overtired or overburdened--attitude. If, on the first day of Sukkos, we can look back at a supernally pleasant experience, we know we have succeeded.
Suggestion Two: In addition to keeping the right attitude during this period and properly appreciating our privileged status, we also suggest that we take the time either while sitting down or while traveling from errand to errand, to think about some of the thoughts we had on Yom Kippur. Did I really give Tzedaka properly throughout the year--or was I too hard-hearted? Did I really ever make a Chilul Hashem? Am I prone to chatter--or even making many meaningless (or at least not meaningful) statements? Briefly review the Al Chaits. Take a few notes for yourself and keep them with you to glance at during the day. It may even pay not to put away the Yom Kippur Machzor, or the Viduy Booklet that you have, until Sukkos, so that you can open it and remind yourself as to where you were and where you want to go this year. Of course, you can suggest this approach to a family member or friend and you can do this together. In fact, the Rabbeinu Yonah, in the Igerres HaTeshuva (1:22) writes that it is a 'Takanah Gedola', it is of great assistance, to a person to find a friend or even a Rav or other mentor to discuss more heavenly matters with, and give, take, or exchange advice on maintaining and raising our Ruchniyus now and even throughout the year.
The time is ripe to keep ourselves elevated. If we are flying high, we should try to maintain the altitude--and the attitude! We urge you to try our tried and true suggestions, so that as we enter Sukkos, we still feel the Yom Kippur within us.
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reprinted with permission from Hakhel MIS
The Kitzur Shulchan Aruch (6:1) writes the following succinct halacha:
Before starting a brocha, know how it will end, so that when you say the name of Hashem, which is the main part of the brocha, you know what the brocha is referring to.
This is especially relevant to the Birchos HaShachar where you are reciting a series of 15 consecutive short, important, but varied, brochos.
Helpful Point: Look at the last words of the brocha before beginning.
SIMCHA
The Mishne Berurah (Orach Chayim 669, seif katan 11) brings from the Arizal that all he attained in the openings of the Gates of Wisdom and Ruach HaKodesh resulted from his boundless joy in performing mitzvos. As the Pele Yoetz (II-3:4) writes: 'Every mitzvah which presents itself is a gift sent by HaKodesh Boruch Hu...'
Helpful Point: The next time an unexpected mitzvah comes your way, try to feel the same joy as if you had won a million dollars in the lottery.
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reprinted with permission from Hakhel MIS
We all know that this Friday is the first day of Elul. The knowledge that it is, however, two days off may allow us to press the 'snooze button' one more time. While on snooze, we urge you to think about Rosh Chodesh Elul in some way. One thing to consider is that our biggest Yetzer Hara may be complacency. Being satisfied with a spiritual status-quo, in fact, serves only to lower one's ruchniyus, as the Torah relates (Bereishis 28:12): 'And behold Angels of G-d were ascending and descending on [the ladder]'. This Pasuk teaches that angels, as spiritual beings, must be ascending or descending. There is no in-between. Likewise the Sforno, in his commentary at the beginning of last week's Parsha (Devorim 11:26-28), teaches that what is placed before us is a blessing and a curse. We are to choose the blessing. There is no in-between, such as half a blessing or half a curse.
One may rightfully argue that his achievements and daily accomplishments far surpass the great majority the achievements of those around him. While this may be true, the question really is--do those achievements and daily accomplishments really and truly reflect my potential and purpose--my 'Tachlis Hachaim'? This is truly the challenge of everyone's life, and cannot be resolved in one sitting. However, we present two types of simple programs to consider for the thirty days of Elul--as a demonstration to Hashem and to yourself that you are making headway in the right direction, and are not just hanging firmly onto the ladder at that same rung. Here are our two suggestions, which you may accept, adapt, or use to spur you on to a program more relative to your immediate needs:
1. If you begin on Friday, the first day of Elul, to learn just three (3) Mishnayos a day of Mesechtos Rosh Hashana, Yoma, and Sukkah, **starting with** Mesechta Rosh Hashana, continuing on to Mesechta Yoma, then on to Sukkah, you will have completed all three Mesechtos by the middle of Sukkos. A nice demonstration!!
2. The Sefer Mesilas Yeshorim is actually not a very long sefer. If you take your edition, and divide it into 30 segments over the month of Elul, you will find that you need study only a few pages a day to complete the sefer before Rosh Hashana. Reviewing the Mesilas Yeshorim over the month of Elul is a fine accomplishment, and a remarkable complacency shredder.
Remember, Rav Shmuel of Lubavitch, Z'TL, would say, 'The World says, if you can't go over, you go under; the Torah says, if you can't go over--you must go over!!'
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Reprinted with permission from Hakhel MIS
The story is told of a frugal gentlemen who passed away and was called to task by the Heavenly Court for not having given adequate charity. Before he was to begin receiving his punishment, he pleaded “Give me my checkbook! I will write as many checks as you want me to!” The ministering Angel responded “Here, we do not take checks. We only take receipts.”
In the masterful work _[u]The Tzedaka Treasury[/u]_ by HaRav Avraham Chaim Feuer, Shlita (Artscroll), the great Rosh Yeshiva, HaRav Shimon Shkop, Z’TL, is quoted to have said that every generation has its stellar, or most appropriate, middah. In the generation preceding Moshiach, that middah will be Chesed, as is evidenced by the conclusion by the first bracha of Shemone Esrei. In the first bracha, our forefathers, Avraham, Yitzchok, and Yaakov, are each mentioned, but the bracha concludes only with Avraham--whose middah was Chesed.
This teaches us that, in the end, it will be Chesed that brings us to our happy conclusion. As Rav Feuer beautifully puts it, the world around us today is an unprecedented self-centered culture dedicated to self-gratification. Our response, our reaction, must be to practice kindness in a likewise unprecedented way. This will then bring us, and the world, over the top.
We simply do not properly appreciate the value of each and every act of Chesed we perform in our times. In this week’s Parsha (Devorim 15:10), the Torah teaches: “You shall surely give him, and let your heart not feel bad when you give him, for in return for this matter, Hashem your G-d will bless you in all your deeds and your every undertaking.” Is there any way we can compare the blessing of the head of state, a medical doctor, or, l’havdil, even the greatest Rav in the world, to the blessing of Hashem Himself?! Here, the Posuk teaches, that not only will Hashem bless you, but that He will bless you in **ALL** your deeds and **ALL** your undertakings. (Of course, we do not know or fathom each and every one of Hashem’s blessings to or upon us--but we do know that the Posuk is true to its word!) To bring the significance of the blessing home, the Dubno Maggid brings the following Mashal:
A man while walking down the street, lost 100 gold coins. Overnight, he was extremely disheartened. The next morning, while walking down another street, he found 200 gold coins. His joy was marred by his awareness that had he not lost the first 100 coins, he would have now been the proud owner of 300 gold coins. A second man, while walking across an open area with a bag of seeds, slipped and fell. The bag of seeds ripped, and the seeds scattered far and wide. For quite some time, he was upset over his loss. Several months later, he passed by the spot where he fell, and realized that the entire area was full of grown stalks of wheat. His original “loss” was not a loss at all!!! It took a little longer, but he would reap significant profit for a very long time to come.
Acts of charity and kindness are especially important for us now, as we view the world situation, as we arrive at the gates of Elul, and as we so very much want Hashem’s blessings to and upon our actions. We should devote at least a little bit of time over the coming weeks to study their laws and applications in the Shulchan Aruch, Kitzur Shulchan Aruch, Ahavas Chesed (by the Chofetz Chaim), and in more recent masterful English works such as _[u]The Tzedaka Treasury[/u]_ and _[u]The Laws of Tzedakah and Maaser: A Comprehensive Guide[/u]_ by Rabbi Shimon Taub, Shlita (Artscroll). If we know what to do and how to do it, we will be blessed by the Source of All Blessings--now and for eternity.
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Reprinted with permission from Hakhel MIS
The Navi (Yeshaya 32:17) teaches: 'And the deed of righteousness shall be peace, and the act of righteousness [shall be] tranquility and safety until eternity.'
What then are the deeds and righteousness, the acts of righteousness, that the Navi writes can bring about the true, eternal ceasefire?
The Sefer HaChinuch (Mitzvah 478, found in this week's Parsha--Not to Refrain from Sustaining a Poor Man) provides us with essential guidance:
'...train your heart, under all circumstances, in the quality of generosity and compassion, and do not reckon that the matter will mean a lack in your personal wealth, because for the sake of this thing, Hashem ... will bless you... and His blessing for a brief instant is better for you than any number of treasures of gold and silver.'
The Sefer HaChinuch (Mitzvah 479--also in this week's Parsha, the Mitzvah of Charity) beautifully continues this theme:
'The nub of the matter is that whoever benefits his fellow man, whether with goods, food, or any other needs of his, or even with good words, words of comfort--it is all within the meaning of the precept of Charity, and his reward will be very great.'
The Chinuch then pleads with his son, to whom this Sefer is written, 'Let my words enter your ears for they are good in an ear that listens... Chazal also taught that no man will ever be reduced to poverty on account of the great amount of charity he gives' and Jews will be redeemed in the merit of Tzedakah, as the Posuk states '...and those of her who return--by charity (Yeshaya 1:27).' Finally, in explaining the extensive application of Tzedakah, the Chinuch writes:
'It applies in every place and time, for both man and woman. If a person violates this and does not practice Charity at the time that he is asked for it, or when he sees the matter is needed and he has the ability to do it, he disobeys this positive precept.' [all translations courtesy of the 5-volume sefer hachinuch published by feldheim]
Thus, as incredible as it may sound, money that is truly well-spent can buy benefits heretofore unimaginable. Furthermore, as the Chinuch writes, the mitzvah of Charity is not limited to money, for it includes any act which benefits your fellow man, including caring, sharing, and good words (see the story below). Peace should not be achieved by the blood of fallen soldiers and civilians; it should be gained eternally, by the acts of righteousness that we are to perform daily.
For those who have not yet contributed to the various reputable funds established for our brothers in the Galil (Yad Eliezer, etc.), then this week, where the Torah teaches it, is certainly the appropriate time to do so. For those who have already contributed to one or more of the various funds, Yasher Kochachem, but perhaps now is the time to do so again in order to demonstrate our devotion to the words of the Navi, and with the kavannah to obtain that eternal ceasefire!
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Today, the 23rd day of Menachem Av, is the Yahrtzeit of the Steipler Gaon, HaRav Yaakov Yisroel Kanievsky, Z'TL. We bring only one short story (published in Halichos V'Hanhagos, p. 12), which teaches us all what great people are made of.
In his older years, the Steipler had difficulty walking. Once, after davening Mincha in the Yeshiva, he had walked about 100 meters towards his home. He then made a sudden about face and returned to the Yeshiva. An eyewitness who followed him back, related that when he returned to the Yeshiva, he took the Gemara that he was learning at his seat before Mincha, and returned it to the seforim shelf. He then turned around and once again began his difficult trek home.
We too can take the road to greatness by thinking about how we can help others--even in relatively small matters--and walking those 100 meters to greatness.
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Reprinted with permission from Hakhel MIS
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This week's Parsha contains the Parshas HaYira (Devorim 10:12-11:9). This Parsha is published in many Siddurim, including the Artscroll Siddur, at page 181a. If one cannot ordinarily make the time to recite this Parsha every day, we highly recommend that it be recited at least today or tomorrow, on Shabbos, as it is contained in the Parsha itself.
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BIRCHAS HAMAZON
This week's Parsha also contains the great Mitzvah of Birchas Hamazon. Below are several points relating to the Mitzvah:
1. The Zohar(quoted by the Pele Yoetz, Kaf HaChaim, Yesod V'Shoresh HaAvoda, and others) writes that one should use his best efforts to recite Birchas Hamazon b'Simcha--with appreciation that leads to joy.
2. The Pele Yoetz additionally writes that, according to Kabalah,the four Brachos of bentching correspond to the four letters of Hashem's ineffable name.
3. It is well known that Rav Shach, ZT'L, often emphasized the importance of bentching from a written text, and those close to him testify that he personally was very careful about this (Sefer L'Shichno Tidrishu 1:86).
4. The Yesod V'Shoresh HaAvoda writes in his will to his children that he would daven prior to bentching that he not be disturbed by a knock at the door or other annoyance, so as not to disturb his Kavana while bentching.
5. The Sefer HaChinuch (Mitzvah 430) brings the opinion that one who is careful in the proper recital of Birchas HaMazon will have a parnasa b'kovod--honorable sustenance--all of his days.
6. The Sefer _The Halachos of Brachos_ (by Rabbi Pinchos Bodner) writes that one should be careful, as when making any brocha, not to conduct any other activity (such as moving crumbs, adjusting clothing, or motioning) while bentching.
7. One should be careful to hear the words he is reciting while bentching (see Chayei Adam 47:13).
8. There is a well-known story that HaRav Shlomo Zalmen Auerbach, ZT'L, once repeated the paragraph of 'Nodeh Lecha'(We thank You, Hashem), in which we list many important things that we thank Hashem for. When he was asked why he repeated it, he responded that he experienced a momentary lapse of Kavana, and that saying 'Thank you' without meaning it is not true thanks. In a related way, Rabbi Yisroel Reisman, Shlita, teaches in the name of HaRav Pam, ZT'L, that one may put out a finger and count each one of the things that you are thanking Hashem for every time you recite 'Nodeh Lecha'. Example: 'Al Yisrael Amecha-one, V'Al Yerushalayim Irecha-two etc.' If you try this, you will see that it is a great method of focusing your appreciation, and rejoicing in what Hashem has given you.
Finally, the extreme importance of Birchas HaMazon is demonstrated by the great emphasis that is placed upon it in the Chinuch of children. It is one of the first subjects taught to children--and in a joyful and singing manner. We asked HaRav Chaim Pinchus Scheinberg, Shlita, whether it would be better for a newcomer to Torah Judaism to recite the bentching in English or to listen word-for-word to the bentching of another in Hebrew. He responded that the newcomer should recite the bentching in English. While a major reason for this may be the difficulty encountered by a newcomer in following the entire Birchas HaMazon in Hebrew, an ancillary reason for this P'sak may be so that the person who has just eaten can truly appreciate the nature and beauty of Birchas Hamazon.
This Shabbos let us place a special emphasis, care, and love into our bentching, and may some of it carry through the rest of the year...
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Reprinted with permission by Hakhel MIS
In the first Psalm, the righteous person is compared to "a tree set into the ground near streams of water, which yields its fruit in its season, and whose leaf does not wither; and in whatever he does he will succeed."
When G-d created the world, the world was first entirely water, chaotic and primeval. Once dry land was brought forth from the water, water was subdued and order reigned. The unleashed and uncontrolled forces of water spell disaster, as they did in the days of Noah, with the flood, and in our days, with the tsunami. But water is the "sine qua non" of life; without it, all of nature is lifeless. The blessing given to the righteous person is one of balance and purpose. A tree set into the ground near water has its life force within reach, and is productive and fruitful. The righteous individual will have his/her needs readily to hand, and will merit timely and fruitful success for his/her efforts.
The metaphor of the tree is a timely one for a tree does not bear fruit immediately. Instead the tree matures and over time becomes a source of fruit and shade. We need patience and faith to sustain us through these trying times, bearing in mind that the trees planted today will sustain us in the future.
Today is the Seventeenth day of Tammuz, a fast day by Takanas HaNeviim, which is no small matter. If we look at the number 17, we will soon realize that it is concomitantly the Gematria of each of 'Oy', 'Chait', and 'Tov. Thus, we see that the power of the day need not only lie in the negative, but can and must extend to the positive and good, as well.
We typically remember that the first frightful event that happened on this day was Moshe Rabbeinu's breaking of the Shnei Luchos which contained the Aseres Hadibros, as a result of the sin of the Golden Calf. If only the people had shown enough faith to wait one more day for their venerable and venerated leader, their happiness and dancing would have resulted in the greatest Simchas Torah ever(!). Instead, we still feel the pain from the torturous event.
In fact, there was one prior significant event on this fateful day which preceded the breaking of the Luchos. The Luach Dovor B'Ito writes that the Yona, the dove sent by Noach out of the Ark, could not find a place to land and so returned to the Teiva (Bereishis 8:8). The obvious question is, why would Noach bother sending the dove out without any indication whatsoever (from Hashem directly, or otherwise) that the waters had receded? Was he taking a stab in the dark? We may posit that Noach sensed or knew that the day was right for renewal and joy. The fact that the dove returned indicated to him that it was he and his family, representing all of mankind, who were the ones not ready for this renewal. The same lesson carried through on this date to the Golden Calf, and thereafter the subsequent tragedies on this day in which our people's spiritual growth was stunted rather than cultivated.
Today and the three weeks in front of us should not be viewed as a burden to be overcome, evidence by our expression to others to have 'an easy time of it.' Instead, it should be a meaningful and important time in which we hope, pray and take action. Depression and despair should not be the hallmark of these days, for they may evidence a breach or lack of faith which is the antithesis of spiritual growth. We should learn from the gift of gravity that Hashem has given us to always keep both feet firmly on the ground despite the forces working against us.
It is the custom of some to recite 'Tikun Chatzos' during the Three Week period--some even in the middle of the day. We may not as yet be on this level. However, we should remember that every day, three times daily in Modi'im, we thank Hashem 'for the goodness given to us in the evening, in the morning, and in the afternoon.' What goodness is it that Hashem gives us at these especially designated times? We suggest that it is Tefillah itself. If we can conclude the Yehi Ratzon at the end of Shemone Esrei with Kavana during these three weeks, three times a day, we will have sincerely davened for the Beis Hamikdash and our redemption more than 60 times during this short period! Rather than wallowing in self-pity, we will demonstrate a renewal of our faith and have beautifully affirmed our supreme goals.
In the merit of our prayers, may we see with our own eyes the ultimate redemption at the beginning of the short period of special thought that lies ahead.
Reprinted with permission from Hakhel MIS
Important Numbers
