In this week’s Parsha (Bereishis, 18:19), Hashem states regarding Avraham Avinu, "For I have loved him, because he commands his children and his household after him that they keep the way of Hashem that they do Charity and Justice...." As this week’s Parsha contains so many aspects of Chesed, and describes Avraham as instructing his children to follow in his ways in this regard, we provide below several important teachings relating to Tzedaka, found in the Sefer Derech Emunah by HaRav Chaim Kanievsky, Shlita (in the Section entitled Hilchos Matnos Aniyim, Chapters 7 and 10):
a. When giving Tzedaka, as with any other Mitzvah, one should do it "B’Lev Shalem U’Vtuv Levav--with a complete and happy heart."
b. The Mekubalim write that one should give Tzedaka every day, and the Arizal adds that one should give Tzedaka standing and with his right hand (even if he is a lefty!)
c. If a person gives Tzedaka to someone before being asked, he merits Hashem taking care of his needs before being asked.
d. One should give Tzedaka before going on his way, as the Pasuk states "Tzedek Lefanav Yehalech, VaYosem LeDerech Pa’amav--Righteousness will walk before him, and set his footsteps on the way." (Tehillim 85:14)
e. From the money that one gives to Tzedaka, a garment is fashioned for him in Olam Haba which protects him from danger and takes him out of Gehennom.
f. The fourth level of Gehennom is called "Tit HaYavan", and there all those who treated poor people harshly are judged.
g. Tzedaka pushes aside "Gezeiros Kashos--difficult decrees," and turns the Midas HaDin--the measure of strict Divine Justice--into Divine Mercy.
h. The minhag to give Tzedaka for the deceased is an ancient minhag, and helps the neshamos attain atonement, for the Heavenly Court rules that if he were still alive he would have given this Tzedaka, as well....
i. One should take to heart that just as one asks from Hashem that He should provide Parnassa to him, and asks of Hashem that He listen to his cries, so, too, should the person listen to the cries of the poor.
j. If one collects Tzedaka for others he saves his future generations from becoming poor (the middah k’neged middah is apparent).
Hakhel Note: Chazal (Gittin 7A) teach "If one sees that his Parnassa is tight (mezonosav metzumzamim), he should give Tzedaka.... One who gives Tzedaka can be compared to the situation of two ewes attempting to pass over the river--the one that is shorn passes through, and the one that is not shorn does not. In the same vein, one who shears off from his money and gives Tzedaka with it, will be successful!
May we follow in the footsteps of Avraham Avinu, bringing blessing on the world--and on ourselves!!
At the time of Sara’s demise the Torah states (Bereishis 23:1): "And these are the years of the life of Sara." Our sages derive the following maxim from this verse: "The righteous give life to their days, whereas the days give life to the wicked."
The righteous realize the day is like a blank canvas; it is our choice - and opportunity - to fill it with beautiful colors and forms. They breathe life into the day by filling it with good deeds, Torah study, and bringing joy to others.
In this light, we can imagine Sara at nighttime planning her day. She would reflect on: How can I come closer to HaShem, and be more pleasing to Him. How can I put more love and quality into the act of kindness that I perform. How can I be more helpful and pleasant to my husband.
When the morning arrived, she would arise with inspiration and happiness to fill every part of her day with goodness. Accordingly, "she gave life to her day," meaning she utilized her time to achieve her spiritual goals. The positive deeds that she performed were the very soul of her day.
Conversely, the wicked take the day as it comes. They do not improve themselves nor do they add any good to it. Rather, "the days give life to the wicked," meaning, their days are venues for them to follow human nature and all of its entrapments.
A righteous person values every minute of the day. Even more, he realizes that every second is an opportunity to illuminate the world, rectify himself, and bestow goodness to others. May we utilize each moment of our lives so that we truly give "life to our days." (Based on the Ohr HaChaim HaKodesh)
Today’s Implement: Reflect on one way that you can improve the quality of your life.
When Eliezer, Abraham’s servant, arrived at Haran to select a fitting wife for Yitzchak, he found Rivka at the well. Eliezer asked her for a little water to drink and she "quickly lowered her jug and gave him to drink. When she finished giving him to drink, she said, ’I will also draw water for your camels until they have finished drinking.’"
On the merit of this kindness, Eliezer chose Rivka to be Yitzchak’s wife. Yet, Eliezer traveled with an entourage of capable attendants. It was their duty to tend to the camels - and they were willing and ready to do so. Therefore, the kindness that Rivka performed was qualitatively small. She did not provide them with goods or services that they themselves were unable to easily attain and achieve.
If so, why was the ’insignificant’ kindness of Rivka the benchmark that made her fitting to be Yitzchak’s wife?
Eliezer was searching for a woman whose kindness was the very essence of her life. Rivka bestowed kindness upon Eliezer, even though it was unnecessary, because she delighted in kindness! The quality of delighting in kindness and the joy of benefiting and serving others is the true measure of righteousness.
If Rivka had not found within herself the goodness to perform this kindness for Eliezer, she would not have merited becoming the wife of Yitzchak, the spiritual and physical heir of Abraham. Not only did her kindness grant her the highest merit in this world, even more, she is one of the Matriarchs of Israel in the eternal World to Come. Moreover, the entire world, which HaShem created for Israel; the holy Temple; and World to Come all emerged on the merit of Rivka’s words ’I will also draw water for your camels.’
May we fill our hearts with the joy of performing kindness. In turn, we will delight in performing acts of kindness which will flow forth from us like a mighty river. Consequently, HaShem will bless us with countless merits in this world, and eternally in the World to Come. (Based on Ohr RaShaz of the Saba M’Kelm)
TODAY’S IMPLEMENT: Perform an act of kindness, no matter how small, and know that HaShem will bless you with countless and abundant merit.
In this week’s Parsha, Chayei Sarah, we learn more about Chesed and how to perform it properly. The Parsha specifically details two distinct chasodim--that of Halvoyas Hameis and of Shidduchim/Hachnosas Kallah. These two kinds of chesed would appear to be the most public types of Chesed possible. The deceased is eulogized and buried in public, and one usually comforts mourners when there are other (sometimes many other) people around. Similarly, weddings typically involve large gatherings of diverse people in a happy setting. Yet, Chazal (Sukkah 49B), based upon the Posuk in Micha (6:8), specifically highlight Halvoyas Hameis and Hachnosas Kallah as two mitzvos that should be performed "b’tznius--discretely". Rashi there explains that one need not necessarily weep in public, nor on the other hand, balance three balls on his nose, in order to demonstrate that he truly feels the pain or, hopefully, the joy of another. It is up to us to think about how we can truly empathize, or truly rejoice, with another without the world, or a good part of it, having to know about it.
Let us now focus for a moment on the first step--the necessary prerequisite--for Hachnosas Kallah, which is the sometimes easy, but usually not so easy, the process of finding a bashert. Each one of us is probably familiar with at least one couple who were each other’s first date. The much more common experience, however, is the difficulty and struggle of mixing and matching--especially for those who are not well-connected, and those who are kind enough not to hound family, friends, and/or shadchonim with their frustrations and their needs. The Torah incredibly goes out of its way to teach not only how Yitzchok Avinu was paired with Rivka, but also how Adam was given Chava, Yaakov Avinu introduced to Rochel, and Moshe Rabeinu to Tziporah. It is rare (to say the least) for the Torah to repeat one kind of event, albeit important, more than once. Here, however, the basic reason for the repetition seems clear: the primary importance of shidduchim as a basis for humanity, and for the continuation of Klal Yisroel. In assisting others--whether they are immediate family, distant family, friends or acquaintances, to find their zivug hagun--their proper mate, we are participating directly in a most sublime Chesed. As far as we know, the only human state that the Torah expressly calls "not good" is for man to be alone (Bereishis 2:18). If we are truly looking to help others, we should certainly help them to rid themselves of a "not good" status. Moreover, if it is not good for them, it is not good for us, because all of our lives, and all of K’lal Yisroel, are inextricably bound together.
So, what can we do? We are not professional Shadchonim, we are not social butterflies, and we barely have the time to take care of our own little needs, let alone having the time to actually work on, and sometimes convince, two families that your recommendation is solid, or two "out-of-towners" to "go out" with each other.
Our modest proposal: As this week is the parsha of shidduchim, and, as Chazal teach that privately performed chesed is especially meaningful, we suggest that you, together with your spouse or close friends, undertake b’li neder, to make just one date--just one good attempt at a match--in the year 5767. Let the Torah, let the actions of our Avos, let your G-d-given and inspired feelings for others be your guide.
This week’s Parsha is before us. It is talking to us. The task may be daunting, time-consuming and embarrassing--but this really means that your efforts are all the more worthwhile.
Note: If you are unsure about what to say in proposing a Shidduch, we highly recommend and urge you to contact the Chofetz Chaim Shmiras Halashon Shaila Hotline at 718-951-3696.
May our Year be replete with... "Mazel-Tov!!"
Two additional Hakhel Notes on this topic:
A. This past Friday (16 Cheshvan) was the Yahrtzeit of HaRav Shach, Z’tl. The following story excerpted from Rav Shach on Chumash (Artscroll, page 38) beautifully highlights the concern that HaRav Shach had with Shidduchim:
"One time, an acquaintance of Rav Shach from Petach Tikva came to consult with him regarding a certain Shidduch that had been suggested for his son. The Rosh Yeshiva told him that he would find out some information, and would clarify a few points about the person involved, before giving an answer.
"The man returned to Petach Tikva, and Rav Shach set himself to the task. That evening, he got the information he was seeking and as soon as the buses started running in the morning, he traveled to Petach Tikvah--a trip that involved taking two buses. Since it was still early in the morning when he arrived, and the Rosh Yeshiva did not want to disturb his acquaintance, he wrote down his answer, put it in the man’s mailbox, and headed back to B’nei Brak. By 7 o’clock he was in the Yeshiva for Shacahris!"
If Rav Shach, the Rosh Yeshiva and Gadol Hador, acted with such alacrity when involved with a Shidduch for another, shouldn’t we?!
-- we provide a wonderful project undertaken by the balabatim of Kollel Bnei Torah, a Shul in Flatbush. The Balabatim put together all of the names of singles in the Shul that needed Shidduchim, and distributed them on a card, asking all of their members to be mispallel with Kavannah for the sake of their chaveirim in their very Shul. What a great project! This card was first distributed on Yom Kippur of this year, and one person on the list is already engaged! May we highly recommend that you undertake this project in your Shul (or block, or other group), as well.
I'll start with more...I think one of the most interesting events of
this week was the hijacking of the oil tanker MV Sirius Star in the Indian Ocean
off Kenya. Why is this so interesting for me is because I actually sailed some
of those waters, where now much of the piracy takes place. From Port Sudan
to Djibouti. Through the strait of Bab el Mandeb where the Red Sea
opens up into the Gulf of Aden, I was sailing in a 30 ft. catamaran for a
month. There were pirates then too, 30 years ago, maybe a dozen hijackings a
year, so we were always on the lookout. And this particular evening we were in
the straight and the strait was narrow. A main shipping lane, and I was at the
helm in the middle of the night by myself. We were motoring was along slowly in
the windless night with the automatic pilot. I was not permitted to make any
maneuvering changes. I was meant to be awake and Shomer and we say in
Hebrew. Suddenly, over the horizon, I saw a faint light. Within minutes it was a bright light of a large ship coming right at us.
It was still a distance away, and I thought to myself, I don't want to wake up
the captain and his wife, this ship can't possibly hit us. And so I just watched, and as it got closer and closer I began to pray.
I wasn't even religious then. !!! It all happened so fast, there hardly would
have been time to make the changes had I woken up the captain. A few minutes
later the large bright and noisy ship went sailing right past right me. I could
see the people on the deck. I could have thrown a stone and hit it, how close
it went by. The waves from the passing ship rocked our small boat. They never
saw me, and they soon disappeared into the vast darkness. I thought to myself,
1/4 of one decimal point to the east and they could have cut us in two without
ever noticing. I never said anything to the Captain when he came to relieve me
an hour or so later. He did however remark that he had felt the boat rocking
...
Its not very easy to hide in the vast ocean. At one point we
were boarded by a Saudi patrol boat. The forced us to stop in the middle of
a full tack in treacherous conditions. The captain's wife, the only other
occupant of the boat was furious at the soldiers for dirtying her clean white
fiberglass deck with their big polished boots. But that's another story.
The law of the seas was always help your neighbour in the sea. We see that
this is far the reality in these days.
Parshas Chaya Sarah : About 25,000 people are expected to be
in Hevron for this Shabbas Hevron. From my front door, its just a hop skip and a
jump, overland if I started walking now, an hour till candle lighting, I would
be there in time to light. The Parsha in which Avraham, our father bought the
cave of HaMachpalah, as a burying place for his wife Sarah Imainu." And Sarah
died in Kirat Arba,the same is Hevron, in the land of Canaan." The Ohr HaChaim
translates Kiryat Arbah as the Settlement of Four and Hevron literally
translates as connector. Sarah departed the physical world composed of the Four
elements (as known in early science Fire, Air, Water and Soil) . After leaving
behind the physical world Sarah by virtue of her righteousness would continue to
connect material existence with an infusion of spirituality as she did in life
through their personifying G-D's will as expressing the Torah, letter and
spirit.(Posted by Bernard S. Antin)
This weeks Parsha has one episode in it that has always intrigued me. Its
the part when all the wicked townspeople of Sodom come to Lots house and want
him to send out his guests. The play begins: Act one , scene one, -19/4 - But
before they went to sleep, the men of the city, all the men of Sodom (the
wicked men) , surrounded the house, both young and old,all the people from every
quarter.
Scene 2 - 19/5 - And Lot went out to them on the door front, and he locked
the door behind him.
Scene 3 - 19/9 - And they said: Stand back. And one said: This fellow
came to live with us, and he will play the judge; we will deal worse with him,
then with them. And they pressed greatly against the man Lot, and drew near to
break the door.
Scene 4 -19/10 - But the men from inside put forth their hand, and brought
Lot to them into the house,and the door they shut.
Scene 5 - 19/11 - And the men that were at the door of the house,they
smote with blindness, both small and great; so that they wearied themselves to
find the door.
So why does this imagery strike such a chord with me. Its because I saw
the movie. It was a scene out a very old Luis Bunuel movie called The
Exterminating Angels. Black and white ,Spanish with English subtitles. There
was a large party in a large house, and at the end of the party, when the guests
wanted to go home, somehow they could not get out. All the doors and windows
were locked tight. When the townspeople began to come to the house and
surrounded it and tried to get in from anywhere, those at the front door were
blinded and ran away in terror. More came with axes and sledge hammers to smash
the door in and they too went screaming away blinded and terrified. No one was
able to get near the front door. It was like there was an invisible field
surrounding the house and when you stepped near to it , you were zapped with
blindness and fear. This is the image I can imagine happening at Lots house. A
virtual riot with mobs of hundreds of people screaming and running away from the
house as fast as could be. Terrified, blinded faces, running from the
Angels.
From the biography of Luis Bunuel,even though he was an Aino Yehudi, it is
probable that he read the Bible and this weeks episode.
In one of the camps, the Bluzhever Rebbe was
assigned to saw wood in an open field. As he wielded his saw, he witnessed one
of the most barbaric scenes in the five years he had endured. An order had
gone out that all women with infants less than four weeks of age were to he
rounded up. The boxcars had pulled into the concentration camp and were
disgorging their pitiful cargo of sick, starved , and weakened mothers who had
but recently given birth, clutching their tiny, crying, hungry babies. One
monther began to scream. "A messer ! A knife ! Give me a knife ! The Rebbe
dropped his saw and ran to her.
"Don’t even think of such a thing ! No matter how
terrible the suffering, you dare not kill yourself. We must have faith in the
mercy of the Ribbono shel olam. We must try to live. this suffering will not
---- "
He didn’t finish. An SS guard sent him sprawling
with a savage blow to the back of the head and another to the face.
" Dog ! Traitor ! What were you plotting with her
? Tell me the truth or I’ll kill you !"
"I encourage no plots. The woman wanted a knife
to kill herself . I told her our religion does not permit us to kill
ourselves. We must try to remain healthy to do our work."
The guard went to the woman, still holding her tiny
infant. "What did he tell you ? " he demanded
"He said I should not kill myself. That I must try
to live."
"Why did he think you wanted to kill yourself ?
"
"Because I asked for a knife. "
The guard laughed. He pulled a knife from his coat
and handed it to her. Then he stepped back to enjoy the sight of the cowardly
Jewish woman murdering her baby and then killing herself.
Gently she put the child down on the ground and
undid his clothes.She looked up at the sky and said, "Sweet father, you gave me
a pure Jewish child. Now he is eight days , and we are being taken to die. I
return him to You as a pure and holy Jew."
She then recited the berachah "Blessed are You,
Hashem our G-d , King of the universe, Who has sanctified us with His
commandments and has comanded us concerning circumcision." And she took the Nazi knife and circumcised her
child.
This is a story I took from a book " The
Indomitable Jewish Spirit" and it speaks for itself. This weeks Parsha ends
with the commandment for all Jewish men to have a Bris Milah at the age of eight
days. It is the first Mitzvah, in the Mitzvah of educating one’s son (Chinuch)
that the father has for his new born son.
Another first Mitzvah was given to us in this
weeks Parsha. What is the first Mitzvah that Hashem gave the
first Jew ? He said to Avraham "Lech Lecha" - translated as, go to yourself.
Hashem told Avraham,become what you are meant to become, fullfill yourself. And
where might that be ? In Eretz Yisroel. The first Mitzvah that the first Jew
was commanded to do and he did, was the Mitzvah of Aliyah. And the words Lech
Lecha " go to yourself" implies to become yourself, it needs to be in Israel for
this is where you are able to really reach your true potential. This Mitzvah
applies at all times (the author)
Mishnah Berurah, siman Raish -cuf - tet, 2 halachas, both very
interesting. The first sif is about the rainbow. And I quote, the Mechaber :
" When one sees a rainbow, he should say. Baruch ata ... ha-olam who
remembers the covenant,is believed in his covenant, and establishes his word."
the Mishnah Berurah will explain, you can look inside for yourself for the
intention one is meant to have when they say these words.
Alef in the Mishnah Berurah ;" Its not worthwhile to tell your friend
that there is a rainbow, because of "moitzy dibah" Now moitzy dibah is a kind
of lashon Hora, slander, But when you tell your friend that there is a
rainbow, what is the lashon hora that you are saying. I think the answer is in
sif katan dalet. And I quote the Chofetz Chaim " that is to say, that I will not
Yavirenu, even though there are many reshayim (evil people) Yavirenu - I will
not go over my word , (and even though there are wicked people in the world now,
and the world might deserve to be destroyed) I will not destroy the
world.
So that I think is the answer to what the moitzy dibah is. If you tell
your friend that there is a rainbow in the sky. You are telling him that Hashem
would destroy the world now today because of the bad people that there are in
the world,and only because of the oath that he made he is not doing it.
And if you look in the Biyur Halacha, - Ha Ro-eh Ha keshet, it says an
interesting thing. It is not written anywhere what the measurement of the
rainbow needed to be seen in order to say the blessing. In other words,
perhaps you would think that one needs to see the entire 1/2 circle. Or at least
a1/4 circle. the Chofetz Chaim comes to tell us, I think, that even a small
amount of the rainbow, as seen in the picture I am sending with this letter, is
enough. I looked in the Piske Tshuva, and it says, safec Brucha le Hakale, - In other
words, and I spoke to a few people about this and it seems pretty
strait forward. When you see a rainbow. You should not say the Brucha unless you
see the the full half circle. Consult your Rav on how to be nohag today. By the way the next day, we saw a full total rainbow - stretching from
Jerusalem to beyond the mountains of Jordan. I live in Rainbow country , and
when it rains, its rainbow time. However, you have to very very careful because
the Mishnah Berurah also tells us not to stare at the rainbow, but to look at it
and say the blessing. And if you do stare at it , G-d forbid, it could weaken
ones’ eyesight.
What an awesome task! During the twelve months of the great flood Noah dutifully fed all the thousands of animals that were housed in the ark. Each day he fed the bears, hippos, crocodiles, kangaroos, cows, and gazelles, etc. This great responsibility required Noah to devote most of his time and energy to caring for the fowl, fish, and beasts.
Noah fulfilled his caretaker role with great mercy, dedication, and sacrifice. He made sure that each species received its required food on a precise schedule.
Only once during this intense period of service, was Noah a bit lax. Specifically, one day he was late in feeding the lion. The grouchy lion struck out at Noah and injured him with his powerful paw.
Yet, this is hard to understand! Is it any wonder that after such an intense and dangerous effort he ran late on one occasion? In light of all of his kindness and dedication to feed all of HaShem’s creations, why didn’t HaShem protect him?
aShem shows continuous mercy and goodness to all of His creations. Our Sages encourage us to emulate HaShem, "Just as HaShem is merciful and kind, so too, you should also be merciful and kind." Any deficiency in showing mercy to HaShem’s creations is a spiritual imperfection. Therefore, Noah’s slight flaw in mercy rendered him vulnerable to the lion’s anger.
Of course, we are not on the level of Noah. However, this incident highlights the great importance of acting with mercy and kindness. May we be inspired to show compassion, sensitivity, and care to all of HaShem’s creations. In turn, HaShem will care for us with abundant and continuous mercy, love, and care. [Based on Da’as Torah of Rav Yerucham of Mir]
TODAY: Act compassionately and kindly to a family member or friend.
1: In this week’s Parsha, Eretz Yisroel is referred to as an “Eretz Zovas Cholov U’Dvash--a land flowing with milk and honey.” Whenever we think of Eretz Yisroel, whenever we walk in Eretz Yisroel, we should visualize this luscious flow in our minds. We may not be able to see it, but the Torah is making the statement so that we can properly appreciate it!
2: In this week’s Parsha, we find the mitzvah of Bircas Hamazon. Rabbi Moshe Goldberger, Shlita, asks if Bircas Hamazon is only one mitzvah, why is it that there are three brochos required by the Torah (the fourth brocha, according to most, is Rabbinic in origin), one brocha thanking Hashem for feeding everyone, a second brocha thanking Hashem for many other important benefits that Hashem has bestowed upon us (as we have previously noted, HaRav Pam, Z’tl, used to count them on his fingers while reciting them), and a third brocha asking for the return of Yerushalayim and the Bais HaMikdash?
Rabbi Goldberger answers that if we would have stopped after one brocha, we may have thought that the food is actually an end in and of itself. By the two additional brochos which the Torah requires, we are to remind ourselves that we are nourished in order to properly serve Hashem in all areas, and to reach our greatest potential. With that, we ask for the rebuilding of Yerushalayim and the rebuilding of the Bais HaMikdash, so that we can rise to the highest spiritual heights.
3: In this week’s Parsha, we find the second of the three Parshios of Shema, in which one accepts upon himself the performance of all mitzvos, and in which one recognizes the sechar v’onesh--the reward and punishment--associated with their performance or (chas v’shalom) non-performance.
As we recite in Shema twice daily “Heshameru Lachem, Pen Yifte Livavchem V’Sartem--beware for yourselves lest your heart be seduced and you turn astray and serve gods of others.” Rashi, in explaining the word “V’Sartem--and you turn astray”--writes that this means that you turn away from the study of Torah; and once you turn from Torah you are close to worshipping Avoda Zora. Upon only a moment’s reflection, the Torah seems to be taking a very big leap once one does not study Torah, he is a step away from idol worship. However, as we all know, the Yetzer Hora doesn’t seem to work this way. He works on you slowly and deliberately, nibbling away daily and weekly to make sure that his negative influence grows steadily, so that the changes worked upon you actually stick. So how here does the Torah describe the jump from lack of Torah study to idol worship (and its contemporary equivalents) so swiftly and conclusively?
The Chofetz Chaim provides a remarkable insight to explain. Imagine two countries at war. One day, one country wins a battle, the next day the other country wins a battle, and the battles go back and forth as the war continues. These back-and-forth victories can only be true and continue if one side grabs a certain stronghold, the other captures some soldiers, the first wins an air battle, the second wins a tank battle, etc. However, if on day one, one side captures all the ammunition of the other side, then the war, for all intents and purposes, is over. The second side has nothing with which to do battle.
The Chofetz Chaim says that our Pasuk teaches us the same lesson in a powerful, spiritual way. If a person forsakes the study of Torah (each man and woman, elder and child, in accordance with his /her own position), he has lost all of his ammunition to the Yetzer Hora. He has lost the war, because he has nothing to fight back with. Thus, he immediately leaps to complete defeat--the opposite extreme of Avoda Zora.
HaRav Elchonon Wasserman, Z’tl, H’YD, took the Chofetz Chaim’s (his Rebbe’s) words a step further. Chazal (Yerushalmi Chagiga 1:7) teach that even if Hashem would forgo the sins of murder, avoda zara, and gilui arayos, he will not forgo the sin of Bitul Torah, of wasting time from Torah study. Why is this stark statement so? After all, are these not the three cardinal sins that Hashem would be forgoing versus that of bitul Torah which does not appear to be anywhere near as heinous a misdeed? The answer, Reb Elchonon teaches, is that, incredibly, the cardinal sins all are capable of Teshuva. One can overcome these great failings through the Koach HaTorah, through the study of Torah. However, if the Torah study itself, a Jew’s weaponry in this World, is taken away, then he has nothing left with which to fight.
There is a tremendous lesson here for each and every one of us, as we rapidly approach the days of reflection and introspection. Do we want to enter Elul as a soldier without arms? Don’t we want to equip ourselves as much as we can? Where can we improve in our daily study (even for just a couple of minutes) after Shacharis? After Mincha? After Maariv? On the bus or train? Before going to sleep?
Also, what should we be studying? What area of Torah study have we pushed off that we really need to know or in which we need improvement? What Sefer have we never studied before that we really have been meaning to? What Mussar Sefer will we be preparing for Elul? What Halachos should we learn daily (especially that apply to us?). How can we improve in our study of the Parsha? There are so many new Hebrew and English Parsha Seforim. Have we acquired any of them? After we have made a mistake in Halacha, or we are not sure whether we said or did the right thing, do we learn what the proper Halacha or Hashkafa is in order to make sure that it will not happen again (i.e., Teshuva!).
As we all know, “Talmud Torah K’Neged Kulam--the study of Torah is equivalent to them all” (Shabbos 127A). Let us take heed of the words of Shema that we recite daily--so that we succeed not only in our daily battle--but in our life’s purpose and goal!
"R’ Meir would say, ’A person is obligated to make one hundred blessings every day as the pasuk states, ’What (mah) does Hashem ask of you except that you should fear Him (Devarim 10, 12)?’ Do not read the pasuk ’mah’ – what, rather ’me’ah’ – one hundred’" (Menachos 43b). The Torah is informing us that the purpose of our avodah is to bring us to fear Hashem. Our Sages revealed a specific way to reach this objective: the recitation of brachos on a daily basis. How exactly does one’s recitation of blessings bring him to fear Hashem?
Rav Wolbe explains (Alei Shur vol. II pg. 314) that for one to fulfill his obligation, he must mention both Hashem and His Kingship in every single bracha. Moreover, if he said "Melech" – the King, but left out the word "ha’olam" - of the world, he has also not fulfilled his obligation, for a king without a kingdom cannot be considered a king. Therefore, every single blessing contains recognition of the Heavenly Kingship. Additionally, many brachos continue, "the Creator of…" which gives us another opportunity to strengthen our emunah with the knowledge that He is the One Who created the universe and all it contains. If a person would reflect on the blessings instead of blurting them out of his mouth, one hundred blessings a day would be a more than sufficient means of bringing him to yiras shamayim.
Rav Wolbe continues, revealing the depth behind the blessings. The Gemara (Yerushalmi Brachos 6, 1) states, "It is written, ’To Hashem belong the land and its contents, the earth and its inhabitants.’ One who partakes of pleasure from this world before the mitzvos (i.e. brachos) permit it, is guilty of m’eilah. Rav Avaho said, ’The world is similar to a holy vineyard [which requires one to redeem its grapes]. What must be done to redeem the world’s pleasures? One must make a bracha."
This gives us a new outlook on the entire world. According to the first explanation in the Gemara, the world is comparable to a sacrifice which requires the sprinkling of its blood in order to permit the kohanim to partake of the animal. Likewise, the world is holy and, therefore, we are forbidden to indulge in its pleasures before making a bracha which permits us to enjoy them (despite the fact that they still retain their holiness – just like the analogous sacrifice). According to the second explanation, the bracha acts as redemption for the pleasure. We ’give’, so to speak, the bracha in return for the pleasure (thereby removing the holiness from the pleasure, just as the holiness is removed from the vineyard after the redemption process). However, both explanations are based on the idea that this world is in reality kodshei shamayim and it was given to us as a catalyst to bless Hashem. One hundred brachos a day gives us one hundred opportunities to arouse ourselves toward the realization that we live in a holy world and we must not indulge before we bless the Creator.
As with all aspects of growth, one can’t work on too much at once. Let us try to concentrate on the bracha of "hamotzi lechem min ha’aretz." Instead of blurting it out, picture stalks of wheat swaying in the breeze and acknowledge the fact that the bread came to you from the hand of the Creator.
One of the most important spiritual concepts of the Torah is Devakis, the state of connecting one’s thought to HaShem, i.e., being consciously aware of HaShem. Devakis is achieved through actively contemplating on HaShem and faithfully remembering Him as per the verse (Devarim 11:22): "Attach to HaShem."
Our Patriarchs were masters of Devakis, i.e., they were consciously aware of HaShem in all situations of life. Even when they were engaged in a physical activity they never lost the perception that they were in the Presence of HaShem. In fact, their greatest fear was the notion of being disconnected from HaShem, even for a second! The foundation of their Divine service was making every effort to be always Devuk to Hashem. In this light, Abraham prayed to HaShem, "Please do not leave Your servant."
Yet, how is possible forma human being to be always Devuk to HaShem, regardless of situation or location?
King David said (Tehillim 104:24): "How great are you Your works HaShem, You have made all of them in Wisdom." Accordingly, every entity contains the Highest Wisdom. In addition, the prophet Isaiah states, "Everything that is called by My Name, and that I have formed for My glory." Therefore, the solitary purpose of each creation is to reflect the Honor of HaShem.
As a result, the entire universe is a great "class room," i.e., a place to discover the wisdom and glory of HaShem. The Patriarchs focused on discovering - and taking pleasure - in the wisdom, goodness, and kindness of HaShem that is manifest in all of the creations.
May we follow the holy path of our Patriarchs, setting our focus on perceiving the wonders of HaShem in all of life that surrounds us. Then we will be Devuk to HaShem - continuously attached to his loving-kindness, holiness, and splendor. (Based on Da’as Torah of Rav Yerucham HaLevi)
TODAY: Close your eyes and attach to HaShem’s kindness for thirty seconds.
Moses
was denied entry into the Land of Israel because of a small error. At
the end of his life, he prayed for forgiveness - hoping that HaShem
would allow him to go into the Holy Land. The prayer of Moses
illuminates the foundational principle that is the genesis of
successful repentance.
He prayed: HaShem, You have begun to
show Your servant Your greatness and Your strength. The two aspects of
Divine Compassion are revealed in this verse. The phrase "Your
greatness" refers to the very essence of HaShem - His unbounded
compassion that He shows to all of His creations. Whereas "Your
strength" refers to the attribute of compassion, in which HaShem
mercifully overthrows the attribute of accountability.
In
addition, Moses said "You have begun to Your servant Your great
compassion." That is, the great vistas of compassion that HaShem
revealed to Moses were just the beginning of HaShem’s infinite
dimensions of mercy!
Moses’ beautiful prayer divulges the
foundation of repentance. Namely, the performance of repentance is
predicated on our deep awareness that HaShem is truly Merciful. The
more we comprehend and internalize that the essence of HaShem is
compassion, the more confident - and successful - we will be in
"returning to HaShem."
May the entire People of Israel open
their hearts to understand the great compassion of HaShem and perform
repentance. Additionally, the more that we conduct ourselves with
mercy; the more mercy will be awaked in Heaven. In turn, He will
forgive us and we will see the great joy and light of the Redemption. [Based on Da’as Torah of Rav Yerucham Levovitz]
TODAY: Think of one instance where you can show mercy to another person.
Rav Wolbe quotes an astounding Chazal (Vayikra Raba 26, 2) that puts the importance of good middos in the proper perspective. In the days of Dovid Hamelech, even the small children were so proficient in Torah that they were able to explain each law of the Torah in ninety-eight different ways. Despite the generation’s greatness in Torah, because they spoke lashonhara, when they waged war against their enemies they fell in battle. In contrast, the entire generation of King Achav worshipped idols and, nevertheless, since they refrained from speaking lashonhara they were victorious in battle.
How could it be that the tremendous amount of Torah study did not protect the people of Dovid Hamelech’s generation from defeat? Additionally, why were there gossipmongers in the times of Dovid Hamelech; doesn’t Torah study automatically generate good middos? However, the truth is, with regard to spiritual growth nothing is automatic. One who does not make a conscious effort to work on himself, will remain deficient in that area. It is evident from Chazal that a deficiency with regard to middos is so great, that it overrides other mitzvos and tips the scales against the Jewish people.
Another example of the severity associated with being derelict in middos is the destruction of the second BaisHamikdosh. Chazal tell us that although those who lived at that time studied Torah, performed mitzvos and did acts of charity, since they were guilty of sinaschinam the Bais Hamikdosh was destroyed. This demonstrates the severity of bad middos to the extent that all the mitzvos that they did could not rectify their shortcomings nor prevent the calamity that such bad middos precipitate. This brings us to the realization that there is no way out, other than to make make a conscious effort to work on developing good middos. Such qualities don’t simply come by themselves, and when there are shortcomings in this area, the consequences can be catastrophic chasv’shalom.
Hatred has no place among the Jewish people – especially among those who spend their days immersed in Torah study. The Mishna (Sanhedrin 3, 5) tells us, "What is an expression of hatred? When one, as a result of his hatred, does not speak to another person for three consecutive days."
When we mourn the destruction of the Bais Hamikdosh – we are mourning the fact that it does not stand today. Our Sages tell us, "In every generation that the Bais Hamikdosh has not been rebuilt, it is as if the Bais Hamikdosh has once again been destroyed." Our generation has not been cleansed from the negative trait of hatred. During the three weeks leading up to Tisha B’av, and all the more so on Tisha B’av itself, we should make a conscious effort to purge ourselves from sinaschinam, restore harmony to those relationships that were neglected and once again talk to those people with whom we had resolved not to speak. If the amount of sinaschinam amongst Bnei Yisroel is diminished as a result of Tisha B’av – then the fast will have been worthwhile.
Place In this week’s parsha Rashi points out that Pinchos, who was appointed to oversee the battle with Midyan, was a descendant, maternally, of Yisro, who was also called Putiel. The reason he was given this name is because he fattened (pitame) calves for sacrifices for idol worship.
Chazal tell us that Yisro had seven names; each one describing a different aspect of his personality. Rav Wolbe notes (Shiurei Chumash Parshas Matos) that each name has a positive connotation (Yeser - because he added a parsha to the Torah, Chovov - because he was fond of the Torah). Why then, he asks, was he called Putiel, which has a negative connotation alluding to his days as an idol worshipper? The answer is that in reality it is an allusion to a very commendable act performed on his part. Before Yisro converted to Judaism, he was not merely an idol worshipper; he was [in the words of Rashi] a priest and a personality "who sat at the top of the world." Despite all his fame and glory, he travelled out to the desert and converted to Judaism. The name Putiel alludes to this act of greatness, and there is no more admirable virtue than sacrificing all one has for the sake of Hashem. We can look at the name Putiel negatively or positively. Chazal have taught to choose the positive perception.
In a similar vein, Rav Wolbe suggests a way for one to combat his inclination to speak lashon hara. He writes (Alei Shur vol. II pg. 207) that despite the fact that people often talk about the severity of speaking lashon hara and some even learn the sefer Chofetz Chaim that deals with its halachos, nevertheless, many people fail to refrain from this aveirah. The way to rid one’s self from speaking lashon hara is not by simply closing one’s mouth. This will back fire in a day or two and he will end up "paying interest" and speak twice as much as usual. The correct way is to work on acquiring the middah of chesed. The more one looks at others with an eye focused on what he could do for their betterment, the less he will be inclined to speak derogatorily about them.
The practical way to work on overcoming this yetzer hara is as follows: Once a day, for a period of fifteen to twenty minutes when one is in the company of others, he should make an effort not to speak lashon hara. During the allotted time, should the urge to speak disparagingly about another person arise, he should make an effort to conquer the desire and instead choose to say something positive about that person. Every person has qualities and shortcomings - the question is merely on which aspects one chooses to focus.
During the three weeks which were specifically designated as a time to mourn the destruction of the Beis Hamikdosh, we should make an added effort to combat the aveirah of speaking lashon hara. Lashon hara was one of the main reasons that the Beis Hamikdosh was destroyed and, therefore, also the key to its being rebuilt. At least once over the course of these three weeks, let us try to substitute a positive comment in place of a negative one. With Hashem’s help we can start rectifying this sin and merit the rebuilding of the Beis Hamikdosh speedily in our days.
Pinchas is a tainted hero. Rashi records for us that the tribes of Israel, especially the tribe of Shimon, complained that someone who is a descendant of “one who fattened calves for paganism and dares kill a head of a tribe in Israel” should not be entitled to any honours. The Lord, so to speak, comes to his defence and grants the gift of the priesthood to him and his descendants and also the supreme blessing of peace.
The Torah records his genealogy as being from Elazar and Aharon and not from the one who “fattened calves for idolatry.” Yet, even this restoration of status and Godly confirmation of the Rectitude of Pinchas is also somewhat reserved. In the word “shalom” that marks the covenant of peace granted to Pinchas by God, the letter “vav” in this word, as it is written in the Torah, is split and cracked. He is not granted the full blessing of peace but rather a diminished portion of it. Our rabbis taught us that this is because his heroics involved violence and the taking of human life, albeit in a just and holy cause.
Nevertheless, peace obtained through violence and the death of others, even if those deaths are unavoidably necessary and completely justified, is always somewhat tarnished, cracked and split. Pinchas is completely vindicated and rehabilitated by the Torah, but a lingering resentment against his act of boldness and zealotry remains present amongst the Jewish people.
Pinchas reappears later in Jewish history in the book of Shoftim. There he is the High Priest and according to some opinions, the leader of the Sanhedrin. The Talmud records for us that in the tragic story of Yiftach and his daughter, in which Yiftach vowed to sacrifice the living creature that would first confront him when he returned home after the successful war against Bnei Ammon, was first greeted by his daughter upon his return home. The Talmud is of the opinion that the court of Pinchas could have annulled Yiftach’s vow legally. But Pinchas insisted that Yiftach come to him to obtain such an annulment while Yiftach felt that this would be an affront to his position as the “shofeit” judge and temporal leader of Israel So nothing was done, the vow remained, and the innocent life of Yiftach’s daughter was snuffed out on the altar of pride. So Pinchas is slightly tarnished in this story as well.
The eventual complete redemption of Pinchas occurs when the Talmud equates him with the prophet Eliyahu. It is therefore Pinchas/Eliyahu who accompanies the Jewish people throughout the ages and the troubles. He is present at every brit milah and at every Pesach Seder. He is the harbinger of our complete redemption, the one who will bind the generations together and is the symbol of hope and the glorious future of Israel and humankind. It is as Eliyahu that Pinchas receives the undisputed heroic stature that the Lord grants to him in this week’s parsha. May we see him speedily in our days.
Shmoozin’ on Halacha: Tisha B’Av Falling on a Sunday
T
he ninth day of Av, not only commemorates the destruction of both Temples, but is also a national day of mourning for all of the tragedies that have befallen the Jewish people. This week we review some of the special restrictions that apply to Tishah b’Av that falls on a Sunday, as it does this year:
On Shabbat Chazon: If one can keep occupied on Shabbos afternoon studying topics which pertain to Tishah b’Av or to mourning, he should do so. If he cannot, he may study what he ordinarily does. It is customary that Pirkei Avos is not studied on this Shabbos.
The usual seudah ha-mafsekes restrictions do not apply on Shabbos. At the last meal before the fast -- which is seudah shelishis on Shabbos -- one may eat meat and drink wine and whatever food he desires.
Eating, drinking, or washing any part of the body is permitted until sunset only. If one Bentched before sunset, he may eat or drink until sunset. One may sit on a chair until nightfall.
Since it is not proper to wear Shabbos clothes on Tishah b’Av, it is recommended that one change clothes after nightfall, but before Ma’ariv. Baruch ha-Mavdil should be recited before changing into weekday clothes. No preparations for Tishah b’Av may be made until Shabbos is over. Tishah b’Av shoes or Kinos [unless studied on Shabbos] may not be brought to shul until nightfall, even in an eiruv.
After Shabbat: Shabbos shoes may not be removed until nightfall. One should remove their shoes after reciting Baruch ha-Mavdil but before Barechu, provided that it is already nightfall. Atah chonantanu is said in Shemoneh Esrei. After Ma’ariv but before the reading of Eichah, a candle is lit and Borei me’orei ha-eish is recited. If one forgot or failed to do so, Borei me’orei ha-eish may be recited anytime throughout the night.
Customarily, Borei me’orei ha-eish is recited by one person for the entire congregation. It is proper that all the listeners sit down while the blessing is recited.
Dirty dishes from Shabbos should not be washed until Sunday after chatzos, unless they will attract insects, etc.
ON SUNDAY NIGHT: After the fast is over, one may not eat until Havdalah is recited. Havdalah may be recited over wine and it need not be given to a minor to drink. Only the blessings of Borei pri ha-gafen and ha-Mavdil are recited. Borei me’orei ha-eish is not recited, even if one forgot to recite that blessing the previous night.
Eating meat, drinking wine or grape juice, taking a haircut, shaving, doing laundry, sewing, bathing, and reciting Shehecheyanu should all be avoided until chatzos on Monday.
The Torah tells us at the end of Parshas
Pinchos, that Bnei Yisroel brought thirteen cows as
sacrifices on the first day of Sukkos, and day by day
as the Yom Tov progressed, the number of cows steadily
decreased. On the second day, only twelve cows were
offered on the mizbeiach and so on, until the last day
when only seven cows were brought as karbonos. Rashi
quotes a Medrash to explain this practice. The Medrash
writes that the Torah is teaching us the proper
procedure (derech eretz) for hosting a guest. Just as
the sacrifices decreased in number day after day, so
too says the Torah, there should be a steady decrease
in the type of food offered to one’s guest. The first
day he should feed his guest fattened fowl, the
following day he should feed him fish, thereafter
meat, then legumes and after that vegetables.
Rav Wolbe asks (Shiurei Chumash Parshas
Pinchos) that this does not seem to be the proper way
to act at all. At this rate, in another few days he
won’t feed his guest anything! He answers with an
explanation offered by his father-in-law, Rav Avrohom
Grodzhinski zt"l: When Chazal tell us that the Torah
is teaching us the proper procedure of hosting a
guest, this means the way one should conduct himself
so that his guest feels completely at home. The first
few days the guest is served lavish meals in the
dining room on the table reserved for Shabbos.
Afterwards he is cajoled into joining the family in
the kitchen and eating the same food as the rest of
the members in the house. This is the derech eretz to
which the Medrash was referring; slowly but surely
decreasing the difference between the guest and the
host, until the guest feels at home and even part of
the family.
Rav Wolbe writes (Alei Shur vol. II pg.
204), that often other areas of chesed also require
some level of tact to ensure that the beneficiary is
left with a good feeling. He relates how there was a
man in dire straits but nevertheless was embarrassed
to accept a monetary donation or loan. A good friend
devised a plan to help him out. While in the company
of his needy friend, he acted nervous and uneasy. The
needy friend inquired as to the reason behind his
distress, and he explained that an elderly man whom he
used to visit often, had passed away and entrusted him
with a large amount of money to distribute to those in
need. He added that he is nervous to carry so much
money around with him, and he doesn’t know where to
start with its distribution. The needy individual
smiled broadly and told him that he would put his
worries to rest, for just now he was tight on money
and he could use the amount of money his good friend
was carrying. The latter handed over the money and the
needy man felt that he was doing his friend a real
favor!
Whether one is hosting a total stranger
or helping out a good friend, the aim of the chesed is
the same: Helping out a fellow Jew in a way that will
make him feel comfortable and completely at ease.
The Sunday Alei Shur shiur will take place at 12:00
noon EST. 518-825-1300 Ext. 10952
To hear the most recent Sunday’s recorded Shiur -
please click
_www.adiamondforyou
The Torah tells us at the end of Parshas Pinchos, that Bnei Yisroel brought thirteen cows as sacrifices on the first day of Sukkos, and day by day as the Yom Tov progressed, the number of cows steadily decreased. On the second day, only twelve cows were offered on the mizbeiach and so on, until the last day when only seven cows were brought as karbonos. Rashi quotes a Medrash to explain this practice. The Medrash writes that the Torah is teaching us the proper procedure (derech eretz) for hosting a guest. Just as the sacrifices decreased in number day after day, so too says the Torah, there should be a steady decrease in the type of food offered to one’s guest. The first day he should feed his guest fattened fowl, the following day he should feed him fish, thereafter meat, then legumes and after that vegetables.
Rav Wolbe asks (Shiurei Chumash Parshas Pinchos) that this does not seem to be the proper way to act at all. At this rate, in another few days he won’t feed his guest anything! He answers with an explanation offered by his father-in-law, Rav Avrohom Grodzhinski zt"l:When Chazal tell us that the Torah is teaching us the proper procedure of hosting a guest, this means the way one should conduct himself so that his guest feels completely at home. The first few days the guest is served lavish meals in the dining room on the table reserved for Shabbos. Afterwards he is cajoled into joining the family in the kitchen and eating the same food as the rest of the members in the house. This is the derecheretz to which the Medrash was referring; slowly but surely decreasing the difference between the guest and the host, until the guest feels at home and even part of the family.
Rav Wolbe writes (Alei Shur vol. II pg. 204), that often other areas of chesed also require some level of tact to ensure that the beneficiary is left with a good feeling. He relates how there was a man in dire straits but nevertheless was embarrassed to accept a monetary donation or loan. A good friend devised a plan to help him out. While in the company of his needy friend, he acted nervous and uneasy. The needy friend inquired as to the reason behind his distress, and he explained that an elderly man whom he used to visit often, had passed away and entrusted him with a large amount of money to distribute to those in need. He added that he is nervous to carry so much money around with him, and he doesn’t know where to start with its distribution. The needy individual smiled broadly and told him that he would put his worries to rest, for just now he was tight on money and he could use the amount of money his good friend was carrying. The latter handed over the money and the needy man felt that he was doing his friend a real favor!
Whether one is hosting a total stranger or helping out a good friend, the aim of the chesed is the same: Helping out a fellow Jew in a way that will make him feel comfortable and completely at ease.
The Saba of Kelm taught, "A little bit holds a great deal."
Meaning, there are some things in life that produce a powerful benefit
in small doses. One of these "small dynamos" is encouragement. For
instance, when HaShem appointed Yehoshua to succeed Moshe as the leader
of Klal Yisrael, Moshe said to him, "Be strong and courageous."
Yehoshua
was the greatest student of Moshe and a Prophet. Nevertheless, Moshe
recognized the importance of encouraging him. The words of Moshe
strengthened Yehoshua and he succeeded to bring the People of Israel
into the Land of Israel and conquer the thirty-one kingdoms.
Encouragement
can also be effectively applied to oneself. For instance, when Klal
Yisrael engaged in harlotry with the Midianite women, all of the
leaders stood by in a state of helplessness. Pinchas ben Elazar,
strengthened himself and found the courage to stand up to - and put an
end to - the immorality.
If not for his action, the entire
nation would have died. Therefore, the "little bit" of pulling himself
together, produced "a great deal." Specifically, his heroism saved the
entire Nation of Israel.
May we strengthen ourselves as well
as other people in Torah study, good deeds, and virtue of character. A
"little" encouragement will be the catalyst of "a great deal" of
wisdom, kindness, and elevation. [Based on Ohr RaShaz of the Alter of Kelm, Rav Simcha Zissel]
TODAY: Encourage yourself and strengthen a friend - and generate a great deal of goodness.
To subscribe (free) to eMussar send email to Salant or visit our website www.salantfoundation.org
A nobleman heard that a doctor in a distant country had formulated an ointment that renders a person invulnerable. Since he often traveled through dark forests, he made his way to the inventor and purchased the ointment. Before leaving for home, he applied the ointment to every part of his body.
On the path home, he was attacked by a group of thieves. They fell upon him and beat him from head to toe, but found that he was impervious to their blows. Thinking that their must be a magic spirit protecting their victim they left him and fled in terror.
They were quite shocked when he called out to them and offered them some brandy to drink. They asked him why he would be so kind to them when they had just sought to rob and kill him. He replied, "I went to great trouble and expense to purchase an ointment which renders a person immune to attack. However, I had no way to know if the ointment was effective until your futile efforts to attack me proved that I had not been cheated."
The people of Israel, like the nobleman, presumed that they were immune to all black magic and sorcery, as the verse says (Bamidbar 23:23): "For there is no black magic against Jacob and no sorcery against Israel." Their ancestor, Jacob, had served Laban for 20 years, and during that entire period Laban attempted to cast evil spells on Jacob, but to no avail. Jacob could not be harmed. The descendants of Jacob assumed that they had inherited this same protection, but they had no way of confirming whether they were truly insurmountable.
However, after they saw that not only were Bilaam’s vain attempts to curse the people ineffective, even more, his curses were turned into blessings-then they saw living proof that they were just as protected from evil as was their Patriarch, Jacob. The reality of our existence despite 2000 years of exile is a living confirmation that HaShem protects Klal Yisrael. May we walk with confidence and joy, knowing that throughout the ages, HaShem safeguards the people of Israel. [Based on the parables of the Maggid of Dubno]
TODAY: Feel a sense of tranquillity knowing the we are sheltered by the Divine blessing.
To subscribe (free) to eMussar send email to Salant or visit our website www.salantfoundation.orgPlease share eMussar with a family member or friend.
Important Numbers
