When Yoseph revealed himself to his brothers, who sold him
into slavery, he could have said, "You call yourselves brothers? You
tried to murder me! You should hang your heads in shame."
Yet he exercised amazing restraint and the highest level of
decency. Rather than speaking harshly, he spoke to them gently. Even
more, he spoke to them with tenderness, love, and warmth. He simply
said, "I am Yoseph! Is my father alive?"
Our sages classify Yoseph's words as "rebuke." However, if
we examine his words, we do not find any of the typically sharp words,
accusations, or innuendoes associated with rebuke. All he said was, "I
am Yoseph!" From that fact, his brothers inferred that they had made a
great error in mistreating their brother.
We learn from Yoseph the proper way to offer rebuke. First
and foremost, words of rebuke may not contain any hurtful, offensive,
or unkind words! The Torah strictly forbids all abrasive words, no
matter how "mild" or "justified." The giving of rebuke does not give
anyone the right to speak with cruelty or abusiveness.
Surely, giving rebuke in compliance with the Torah's parameters requires great sensitivity.Indeed, our sages tell us that there is no one in our generation who has the compassion and purity to correctly offer rebuke.
May all of our words be as "sweet as honey and as soft as butter."
[Based on the writings of Rebe Dovid Leibowitz]
TODAY: Imbue all of your words with pleasantness, kindness, and care.
"It was not you that sent me here, rather it was Hashem, and He has made me as an advisor to Pharaoh, a master to his entire house and a ruler over the entire land of Egypt" (Bereishis 45, 8). Yosef recognized that the entire sequence of events that led up to this phenomenal moment were all a product of Hashem's hashgacha pratis, and not a result of his brother's decision to sell him. By selling him, the brothers had intended to rid themselves once and for all from Yosef and his farfetched dreams, and in reality their actions were the very impetus for the fulfillment of those dreams. The hand of Hashem was clearly responsible for all that had transpired.
Rav Wolbe comments (Shiurei Chumash Parshas Vayeishev 37, 14) that many people are confused as to what exactly bechira is. Do people have free will, and Heaven lets things play out in accordance with their actions, or is everything preordained from Heaven, and therefore, it doesn't make a difference what a person chooses? He explains that the answer can be found in the Chovos Ha'levavos (Avodas Elokim Chap. 8). He writes that in reality
both sides of the coin are true: everything is up to our bechira and at the same time it is preordained by
Hashem. In other words, we must make decisions as if we are the sole ones effecting the outcome of our
actions, however, in the final analysis, Hashem will arrange things the way He deems fit.
For example, when a boy of marriageable age starts dating, he has no idea which girl Hashem has in mind for him. Nevertheless, this lack of knowledge should not at all affect his decision. As with all decisions, he must analyze the topic at hand from all sides, consult with knowledgeable individuals and come to a sensible conclusion. At the end of the day, Hashem might just make things turn out differently than expected, but that does not exempt us from our obligation to act rationally.
We can't know what Hashem wants, but He gave us seichel to try to figure out what is best for us. Even if things turn out differently, we can be sure that this is what Hashem wants, and not only that, it is what is truly best for us.
It is interesting to note that Chanuka always falls out on or around the Shabbos of Parshas Mikeitz. Rav Wolbe asks since we know that nothing in the Jewish calendar is a mere coincidence, what is the connection between Chanukah and the story of Yosef?
He explains by quoting the Bach who writes that in the days leading up to the miracles of Chanukah, the problem facing the Jewish People was rooted in their deteriorating service of Hashem, which in turn caused the assimilation of the Hellenists into the Greek culture. Their salvation was in accordance with the decree, and it was brought about through being moser nefesh to guard the kedusha of the Torah and its commandments, thereby meriting a unique display of siyata dishmaya - the miracle of finding a jug of oil intact, and the oil burning for eight days.
The pattern is apparent. There was a weakening in our service of Hashem, and He brought a decree against us measure for measure in order that we realize the reason for the punishment. Therefore, when we were moser nefesh to strengthen the kedusha that was lacking, we merited siyata dishmaya that brought salvation.
The concept is mirrored in the story of Yosef. Just as we refer to Avraham as the pillar of chesed, Yitzchok as the pillar of gevurah and Yaakov as the pillar of emes, so too Yosef is referred to as the pillar of kedusha - holiness and purity. It was he that was tested by being sold into the most depraved society in existence and it was he that was tempted by his mistress for years on end. However, for twenty two years in Mitzrayim he stood his ground, and his kedusha stayed intact. He was moser nefesh to guard his kedusha and Hashem gave him siyata dishmaya in everything he did. Potiphar, the jail warden, and even Pharaoh all sensed that Hashem was with him and hence all of them placed Yosef in positions of authority.
This is the common denominator between Chanukah and Yosef. When one is moser nefesh for kedusha, nothing can stand in his way. He is granted siyata dishmaya that brings salvation from and sovereignty over all those who stood against him. This was proven true with the mesirus nefesh of the "kohanecha ha'kedoshim" at the time of the miracle of Chanuka, and many years before that era when Yosef, the pillar of kedusha, was sold to Mitzrayim.
Chanukah is the Yom Tov which is most conducive to strengthening our avodas Hashem. If we were spiritually worthy, we could gain chizuk that would carry us throughout the year - to even a greater degree than what we gain from Rosh Hashana and Yom Kippur! Unfortunately, often the opposite is true and much of Chanukah has turned into wasted time. Let us try to glean some of what Chanukah has to offer and make an added effort to strengthen some aspect of our avodas Hashem that could use some improvement.
In this weeks Parsha we know that Yosef set before his brothers food and wine. And that even though the brothers had not drunk wine for 22 years, now they did drink the wine that Yosef gave them. So everyone has the question, how could they drink? They still didn't know that Yosef was in front of them.
There are many answers to this question. I will tell you just one. It was, remember, that the brothers thought that Yosef thought that they were spies, and so if they did not drink, it would mean that they didn't want to get drunk and inadvertently reveal secrets. So they had to drink to prove that they weren't spies.
Well for what it's worth - I think that after 22 years of not drinking...
ZOT HANUKKA SOMAIACH,
SHAB BASS SHALOM
and this was not my menora, but I thought you would appreciate it.
Two things always confuse me about Hanukah. Maybe you could help me with the answer.? The first is that by the second day, which candle do you light first. The new one of course. But how do you navigate your way to it. Which ever way you turn, once you light the Shammas, you pass right on by the poor other candles, who are waiting embarrassed that you didn't light them first. And if you don't light the Shammas first, then after you light the first candle, then perhaps you might be getting benefit form it and that could be a problem..
The other question is does the wife light.? The Mishnah Berurah tells us that according to the Rama everyone in the house lights except for a man's wife because Isha ke guffo - A difficult expression to translate. A man's wife is like himself, they are like one body. Therefore when the man lights, it's just as if his wife is lighting. So she does not need to light. - However, this might present a problem. What if a man's wife wants to light? She also wants to say the Blessings. So now what do we do ? - I have one possible answer to this. And that is : Have in mind not to have your wife in mind when you make the second Blessing, and Shechianu on the first day. Then after you light, your wife can light without the blessing of Le Hadlik Naire, only she - asa- nisim- le avosainu ...and then Shechianu for the first night. And then everyone is happy. And don't forget to have your extra dish this Shabbas. Shabbas, plus the extra Simcha of Hanukah. I'll spare you the picture of my special extra dish for this Shabbas. And I wish for you the blessing of light- May you feel light and see light, and be a bright example to all.
In an old book called the Fountain of Torah in
English, I saw an interesting word from Orach Le Chaim. I was
interested in this particular word because it answered a question that I
had.
How could Yakov be afraid of Aisav. And he certainly
was. The verses say it clearly. He was afraid that Aisav would kill
him and others. But this is Yakov, who had a personal guarantee
from Hashem himself that he and his children were going to grow into a great
multitude. This is Yakov, who gave orders to real Angels, as it says
in verse 5, " ve ye tzav otum, and he commanded them. This
is Yakov Avinu, who had his 12 sons at his side ready and able to do
battle. How could he be afraid of Esav, with just 400 men coming towards
him? He had G-d and his Angels with him.
So the Orach Le Chaim says this : Yakov was attacked by
fear, however immidiately he regretted having felt afraid, and it upset
him greatly, that how could it be that he was afraid of someone, outside of
Hashem, may he be praised. Therefore, He also said (verse 12,)
Please save me from the hand of my brother, from the hand of Esav; for I fear
him, - meaning that since I see that I still fear Esav this
means that I have not reached my full potential in this world. And if this is
true then, I had better start praying for myself.
In other words, as I understand the Orach Le Chaim,
this panic attack of fear that Yakov had when he heard that Esav was thundering
down to kill him with an army of 400 trained and
experienced murderers, told Yakov a different message, and that was that
he had not yet reached the level of completeness where he would have the total
confidence in Hashem. Therefore that meant to him that really anything
could happen so he prayed hard and fast.
Next Shabbas is the first day of Hanuka. My family and
I love Hanuka because that is the holiday of oil. To my children, oil
means Abba’s deep fried Kosher Calamari, Sole brother, marinated and
fried the way the Croatians do it.- Deep, and served hot, thin curly twisted crispy golden
brown pieces, swimming in salt and freshly squeezed lemon.
And Yaakov kissed Rachel’ and he raised his voice and wept
(Bereishis 29:11)
Rashi explains that the reason Yaakov cried was because he had not brought any gifts for Rachel. Although he had set out on his journey laden with gifts, his nephew Elifaz, Esav’s son, had waylaid him on his journey and had taken all his possessions. Esav had instructed him to kill Yaakov, but having grown up under Yitzchak’s guidance, Elifaz could not bring himself to do it. He stood there caught in a dilemma between disobeying his father on one hand and committing the heinous act of murdering his uncle on the other. It was Yaakov who solved him problem by advising Elifaz to take all he had, thereby impoverishing him. This would be considered as carrying out his father Esav’s instructions, for a poor man is considered as dead ( Nedarim 7b).
This incident Elifaz contain a profound example of the intermingling of ‘light and darkness’. The basis for his intended act of murder was the fulfillment of the mitzvah of honoring his father! The very ‘light’ itself had become corrupted and distorted by the darkness.
This then, is the meaning of the words of the prophet, Who is wise and understands all these, understanding and knows them, for the ways of Hashem are straight - the righteous traverse them and the wicked stumble upon them ( Hoshea 14:10 ).
Rashi explains that the very same path of god which serves to elevate the righteous to make the wicked stumble. The very same mitzvah of honoring one’s father is elevated in the hands of the righteous but becomes an instrument of murder in the hands of an Elifaz.
Chazal make a similar point with the regard to the study of Torah: For [those who study Torah] diligently, becomes a source of life. For those who study laxly, it becomes a deadly poison ( Shabbos 88b and Rashi ).
The very Torah that is life giving to one person becomes a deadly poison to the one who is lazy in its study rather than merely a harmless hobby.
We now understand why it was precisely Elifaz, of all Esav’s children, who was the progenitor of the wicked nation of Amalek. For the other children had only the wicked nature of Esav to propagate, which in itself could not produce the absolute evil of Amalek. It was only an Elifaz who had studied under Yitzchak and had absorbed his teachings, in addition to the evil essence of his father Esav, who would distort and corrupt the teachings of the Torah to such an extent as to transform them into the evil colossus known as Amalek. The essence of Amalek, then, is not merely evil incarnate, rather, it’s the fusion of evil and goodness which forms a monstrosity which is not possible to be produced by evil alone.
When we comprehend how especially pernicious is the result of an evil feeding upon and drawing from the sources of good, we can understand the prophet Eliyahu’s exhortation to Israel, How much longer will you hesitate between two doorsteps? If Hashem is the true God then follow Him, and if he is Baal is, then follow him ( I Melachim 18:21 ).
“Indeed, if you believe it is Baal,” Eliyahu told them, “then serve him alone but do not combine it with the Divine.” The worship of Baal alone is not nearly as bad as serving it with the worship of God. The ‘light’ of the Torah, when combined with Baal, dose not mitigate its evil but rather feeds and fans its flames.
The darkness of evil is not simply a lack of clarity about God’s existence. It is rather an entity of its own, creating a lust and an urge which must be consciously overcome and overpowered. This is not accomplished by the mere awareness of the Divine by the ‘light’ in oneself. If a person does not uproot the bad and evil within him, then light and darkness will continue to influence him equally. This confluence of forces can lead to the most paradoxical of behaviors, for the ‘light’ fuels the ‘darkness,’ creating evil of a new dimension - Amalek!
While Leah gave birth to several children, her sister Rachel was barren for many years. In order to do something towards fulfilling her hope of being the Matriarch of the Klal Israel, Rachel gave her maidservant, Billah, to Yaacov. Billah conceived and gave birth to a son.
Rachel named him Naftalie. The derivation of the name Naftalie is based on the words ekeish u’f’saltol (Devarim 32:5) which means ’stubborn and twisted’. Her intent was to express: "I was obstinate and struggled against HaShem’s decree not to grant me children; I have wrestled with my sister and I have prevailed!"
We learn two axiomatic principles from Rachel’s behavior. One, in spiritual matters a person is permitted to be stubborn, i.e., to insist and persist to get what he wants. Thus, even though Rachel saw that HaShem did not want to bless her with children, nevertheless, she fought for children with all of her strength.
Secondly, when a person makes courageous efforts to advance spiritually against all odds and obstacles - ultimately he will be victorious and successful.
Often as we climb the mountain of serving HaShem and learning Torah, we are challenged with barriers and setbacks. Indeed, each step forward is fraught with impediments and deterrents. Do not let these problems interfere with your pursuit, whatsoever. Rather, dig in - stubbornly push forward - and fortify yourself with all of your strength. And know in the end-you will definitely succeed!
The primary element that spurred the Avos and Emahos to attain their unique level of spirituality was their iron will. The source of their strength was there unwavering stubbornness not to be defeated. They ascended to the exalted heights of holiness because they never - never - gave up.
May HaShem give us the fortitude to walk in the footsteps of our ancestors. [Based on Da’as Torah of Rabenu Yerucham HaLevi]
TODAY: Motivate yourself to go forward with all of your strength
THE FAITH AND TRUST OF PSALMS____________22:10______
"For You drew me out of the womb; You made me secure when I nursed from my mother."
When a baby is born, he is incapable of seeking his own food. Therefore, the baby’s food source must come from his caregivers. There is no love as deep and true like the love of mother for her baby. Accordingly, HaShem blesses the infant’s mother so that her own body flows with a perfect supply of nourishment for her beloved child. The abundant and every ready supply of milk provide the child with the proper nutrition so that the baby incrementally develops in size, strength, and intelligence. Ultimately, the child is strong enough to seek and obtain his required food.
A child who is nursed senses the contentment of being fed by his mother whose affection pours into her child with the sweet milk that fills his mouth. What’s more, the infant feels secure when his mother gently cradles him in her arms and lovingly provides him with his sustenance. The nursing experience fills a child with confidence and optimism for his entire life.
Nursing is not a natural phenomenon that happens by chance. Rather, it is a miracle emanating from the wondrous wisdom of HaShem. When we reflect on the marvel of birth and the nursing process, we realize that HaShem is our Creator. His love and care surrounds us from our inception and continues throughout the entire course of our lives. We recognize that HaShem is the source of our life and strength.
In this light, King David said, "For You drew me out of the womb; You made me secure when I nursed from my mother." He was entirely confident in the love and care that HaShem had for him. Therefore, he had no doubt that HaShem would save him in every situation and rescue him from every danger.
May we achieve clarity in recognizing HaShem’s magnificent love for us. Then our hearts will be filled with trust in HaShem and He will deliver us in every situation. [Based on the commentary of the Radak to Tehillim]
TODAY: Reflect on the loving-kindness of HaShem, Who continuously surrounds you with you love and care.
Rashi asked the question, why was it necessary to add the words from Ber
Sheva. And he answers... However there is another explanation according
to the Beis Ha Levy, who says usually there are two options as to why a person
leaves a city. One is to remove himself from where he is, and the other
is to be in the special place where he is going. And if the reason is
because you are getting away from a situation where you don’t want to be, the words
will come out like that. IE Ploney left Toronto, but if the reason is
that he needed to be in say Detroit, the words will say, and Ploney went
to Detroit. So here because the Pasuk says Yakov left BerSheva and he
went to Charon, it shows us that Yacov was doing two Mitvos when he left. One
was listening to his father Yacov, who said to find a wife in
Charan, and he was listening to his mother Rivkah who said run away from here
because Esav wants to kill you.
This has nothing to do with me leaving and coming back, but
as I thought it interesting. I’m passing it on to you.
You should have a wonderful, GUT SHA - BASS Rb Yossi
"Rabbi Meir said: Whoever studies Torah with pure intentions - The secrets of the Torah are revealed to him; he becomes like a steadily strengthening fountain and like an unceasing river."
There are two types of scholars, (1) "comprehensive," and (2) "intensive." A comprehensive scholar masters the overall body of knowledge of his chosen field. Whereas the intensive scholar, focuses on selected areas of concentration; searching for new insights and discoveries. It is rare for an individual to achieve both aspects of scholarship.
Yet, the passage quoted above states: "he becomes like a steadily strengthening fountain and like an unceasing river." "A steadily strengthening stream" refers to an intensive Torah scholar, while "an unceasing river" refers to a comprehensive Torah scholar. Consequently, a person who studies Torah with pure intentions will merit to both aspects of scholarship!
The study of Torah with pure intentions will enhance the power of a person’s intellectual acuity. HaShem will increase his mind’s capacity to absorb and fathom knowledge and wisdom. A person will be able to attain a level of Torah wisdom that extends beyond one’s natural abilities.
Imagine the President issues a document introducing new public policy. He calls on the citizens to read the document and follow the regulations. The presidential advisors tell him that the affluent districts are not complying with the new policies. However, the poor districts are making a great effort to understand the new regulations. However, they are unable to fathom the complex ideas within the document. The president is happy to learn that the poor are dedicated citizens. Therefore, he travels to their towns and provides them with special teachers to help them understand the import of his words.
Likewise, HaShem gave us the Torah to teach us His good ways. When we study the Torah with pure intentions, i.e., to follow the path of decency, then HaShem will illuminate our eyes with righteousness and loving-kindness. May we study the Torah with pure intentions so that we become luminaries of good for the entire world.
TODAY: Study Torah with pure intentions and know that the light of Torah will shine upon you.
Once, a pious Jewish man was praying by the side of the road. A non-Jewish royal minister passed and greeted the man. However, the man, who was immersed in prayer, did not respond to the minister. The minister waited for him to complete his prayer and then proclaimed, "You fool! Doesn’t it say in your Torah, "Just protect your soul..." How dare you not return my greeting! What is to stop me from cutting off your head?"
"Please give me a minute to explain," said the Jewish man. "Imagine that you were speaking to the king. As you are standing before the king, your friend passes by and greets you. Tell me, would you respond?"
"Certainly not," answered the minister. "And if you would respond what would happen?" asked the Jewish man. "They would behead me with a sword," replied the minister.
"We can draw the following logical conclusion from your own words," asserted the Jewish man. "If you conduct yourself in this manner when conversing with an earthly king, who is here today and gone tomorrow; how much more so is it correct for me not to respond to a greeting, when praying before the King of Kings, the Holy One, Who is everlasting. The minister immediately accepted the import of the Jewish man’s words and sent him home in peace.
Throughout the ages, the belief in G-d, the Creator of Heaven and earth, has been the incontrovertible cornerstone of our faith. In the face of every conceivable threat, the people of Israel have loyally upheld their faith. Even more, our faith in HaShem endures despite the unspeakable persecutions that we have suffered throughout our exile.
What makes us so steadfast in our conviction? Our sages of Mussar reveal that our deep-seated faith issues from a "Prophetic spirit" that rests in the heart of every Jewish person. Meaning, HaShem, in His compassion, has bestowed upon us the most precious gift - He has indelibly etched pure and lasting faith into our souls.
May our phenomenal ’gift of faith,’ awaken the merit for us to experience an immediate and miraculous redemption.
TODAY: When you pray, remember that you are standing in front of the Eternal One, the King of Kings.
THE FAITH AND TRUST OF PSALMS____________37:34______
"Trust in HaShem and keep His way, and He will elevate you to inherit the earth; you will see the wicked are cut off."
King David reveals a sure formula for success, i.e., "Trust in HaShem and keep His way." Following these instructions will beget fruitful results. The challenge is to hold fast to these ideals, even in times of challenge.
The combination of trust in HaShem and Mitzvah observance are the foundations of spirituality. "Trust in HaShem" is manifest from rock- solid belief in HaShem, while "Mitzvah observance" reflects ones devotion to HaShem. Steadfast adherence to these tenets nurtures a living root that will ultimately blossom with phenomenal salvation.
In addition, even if a culpable person follows this formula, HaShem will rescue him. In the light of this, the verse says, "and He will elevate you." That is, if he has faith and observes Mitzvoth, HaShem will raise him from the depths - regardless of his past misdeeds or base character traits! HaShem will forgive him, sanctify him, and lead him to every success.
Even more, as long as a person fulfils the verse his ultimate deliverance is guaranteed, "you will see the wicked are cut off." Meaning, your trust in HaShem and observance of Mitzvoth will be the genesis of deliverance that "you will see" and enjoy within your lifetime. In addition, the application of this formula assures us that the enemies of Israel will fall.
Following his own counsel of "Trust HaShem and follow His way," King David overcame all of his opponents and reigned over Israel for many glorious years. May we place our trust in HaShem and follow His ways. Consequently, HaShem will elevate us and bless us with wonderful success and joy. [Based on the commentary of the Radak to Tehillim]
TODAY: Strengthen your faith in HaShem and your commitment to perform Mitzvoth - and know HaShem will deliver you.
Later in life, Eisev married Machalas, the daughter of Yishmael. The name Machalas means "forgiveness." Our Sages derive a wondrous teaching from this verse. Specifically, on the day of marriage, HaShem forgives a person for all of their sins. Similarly, when a person "ascends to greatness, all of his sins are forgiven."
Classically, the Torah prescribes the process of repentance in order to rectify our past misdeeds. Therefore, the question arises: Why does marriage ’automatically’ render forgiveness?
When a person marries, he crosses the threshold to new opportunities and options. The awareness of these possibilities inspires him with the desire to improve and uplift himself. However, as much as he wants to change, the weight of his "past baggage" might be difficult for him to unload.
Therefore, HaShem shows him compassion and forgives all of his past misdeeds. This wonderful kindness of HaShem allows the person to dimiss his past mistakes; giving him the freedom to actualize his feelings and transform himself into a new person.
The same phenomenon occurs when a person ascends to greatness. Since he has access to new opportunities, HaShem forgives his sins in order to give him the confidence needed to forge a new path.
Perhaps we can apply the same principle to Shabbos. That is, Shabbos is a "marriage between HaShem and the People of Israel," as we sing: "Come my beloved and meet your bride; Let us welcome the Shabbos Presence." Therefore, the new opportunities of holiness, light, and joy that come with Shabbos inspire us to elevate ourselves. Accordingly, the blessings of the Shabbos day bring us forgiveness, kindness, and mercy of HaShem. [Based on Lev Shalom of Rav Shalom Shvadron]
TODAY: Rejoice in the holiness of Shabbos and know that HaShem will free you to grow to new spiritual attainments
Our Forefathers had saintly and holy character traits. In this light, the Torah gives us a glimpse into Yaacov’s golden personality.
Lavan swindled, tricked, and lied to Yaacov, his son-in-law, for 22 years. When Yaacov finally "had enough," he took his family and left. Lavan pursued Yaacov, insulted him, and expressed a desire to kill Yaacov.
After Lavan’s verbal attack, abuse, and accusations, Yaacov "argues with Lavan." However, the text actually says "Yaacov argues in Lavan." Meaning, Yaacov’s level of annoyance was on a very low-keyed, subtle level. Instead of reacting emotionally, Yaacov presented logical and lucid points in his own defense.
Yaacov was in complete control and only slightly intensified the tone of his voice. Accordingly, only Lavan was able to perceive the minute shift in Yaacov’s demeanor, i.e., "in Lavan". If anyone else had witnessed the interaction, they would not have been able to detect any irritation in Yaacov, whatsoever!
We learn from Yaacov’s reaction that the human spirit is capable of great patience, even in the face of injustice.
May we follow the path of Yaacov Avinu and be always gentle and patient, even when we are treated unfairly. If we do so, we will be blessed with happiness, success, and serenity. [Based on the commentary of the Orech Chaim]
TODAY: Strive to keep calm under all circumstances and in all your interpersonal relationships.
Each morning when we arise, we say a special prayer - "Elokei neshamah" - thanking HaShem for granting us our holy soul. The prayer begins with the words: "My G-d, the soul which You have given me is pure; You created it, You formed it, You breathed it within me..." (Brachos 60b)
The word "soul" in this prayer refers to and includes the three ascending levels of the soul. Namely, (1) nefesh - the seat of our earthly drives, (2) ru’ach - the spiritual forces within, and (3) neshamah - the holy essence of the pure soul. Accordingly, "You created it" refers to the nefesh; "You formed it" refers to the ru’ach; and "You breathed within me" - refers to the neshamah.
The three levels of the soul span the spectrum from the base instincts of nature to the highest levels of purity and holiness. In light of this, we have the capacity to elevate ourselves from the lesser instincts to the highest virtues of character.
As we navigate our path in life, there is a clear way to determine which aspect of the soul is prominent. The nefesh seeks pleasure whereas the neshamah desires only to give pleasure and benefit to others.
Each morning as we arise we begin a new chapter in our life’s journey. The Elokai haneshamah prayer guides us to attain the proper spiritual orientation. We reflect on the ascending levels of our soul - and uplift ourselves - to our holy essence.
We define ourselves by deciding to draw from our neshama - the highest and most authentic identity of the self. As we go through the day, we continue to elevate ourselves by actively choosing to help others in each situation. Each time that we assume the giving mode we strengthen our soul and elevate ourselves a little bit higher.
May each daily recitation of the Elokai haneshamah prayer, help us to discover new vistas of our holy soul, [Based on the M’harsha to Brachos 60b and Mictav M’Eliyahu]
TODAY: "Stretch" to reach for your highest inner goodness - a holy entity of pure kindness.
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: Perform an act of kindness, no matter how small, and know that HaShem will bless you with countless and abundant merit.
The Torah tells us that "Avraham
grew to a ripe old-age, and HaShem blessed Avraham with everything." What was
the secret of Avraham’s longevity and the favor that he found in the eyes of
HaShem?
In order to understand the secret of his longevity, we turn to
the Midrash (Tanchuma Chaya Sarah 2) which states, "There are four things which
diminish the strength of a man: (1) fear; (2) the anguish of rebellious
children; (3) a defiant wife; and (4) war."
The Midrash continues: "The
classic example of a defiant wife who caused the strength of her husband to
diminish is: ’And at the time Solomon grew old, his wives strayed after other
deities.’
"Whereas Sarah, the wife of Avraham, honored him and called
him ’my master.’ She personified the verse (Mishlei 12:4): ’A woman of valor is
the crown of her husband.’ Accordingly, the Torah ascribes the following verse
to the merit of Sarah: ’Avraham grew to a ripe old-age, and HaShem blessed
Avraham with everything.’"
We see that the respect and dignity that
Sarah had for Avraham was the factor that brought about his success and
longevity. A wife has the sensitivity, wisdom, and capability to nurture and
invigorate her husband’s spirit. When she honors him she brings him longevity
and blessing, i.e., And Avraham grew to a ripe old age, and HaShem blessed him
with everything!"
May HaShem give us the insight to encourage, inspire,
and bring out the best in each other. In turn, we will see the fulfillment of
the verse, "And Avraham grew to a ripe old age, and HaShem blessed him with
everything."
TODAY: Strengthen your family members and friends by
honoring them with respect and dignity.
Eretz
Israel is holy because the Shechinah - the Presence of HaShem - dwells
there. In this light, the Zohar reveals a great secret about the
unique spiritual quality of the Land of Israel.
"Rabbi Shimon
bar Yochai said, Avraham Avinu came to Israel in order to attach
himself to the place of faith and to know the wisdom of how to attach
himself to HaShem."
A person can develop faith in HaShem,
regardless of his or her location. However, the true fertile ground of
faith is in Israel. Therefore, when a person living in Israel seeks to
strengthen his faith "he attaches himself to the place of faith." Like
a tree planted by the riverside, he connects himself to the source of
faith. The good waters of faith fill his soul and strengthen his heart
with live and dynamic faith in HaShem.
In addition, the
holiness of Israel transmits special spiritual secrets to those that
dwell upon her land. Specifically, it reveals "the wisdom of how to
attach oneself to HaShem." Can you imagine such a precious gift? There
is no greater joy than connecting to the holiness of HaShem!
Avraham
journeyed to Israel in order to partake of the spiritual treasures of
the land. He came there and developed towering faith in HaShem. In
addition, he gained the incomparable wisdom of how to attach himself to
HaShem, the Living G-d.------- May we all merit attaching ourselves to the spiritual wellsprings of Eretz Yisrael.
TODAY: Envision yourself standing in the Temple in Jerusalem - enhance your faith and attach yourself to HaShem.
AROUND THE SHABBOS TABLE\THE SAGES OF MUSSAR -L’ilu’i Nishmas Rav Faivel ben Laibel Rodin-
The
Torah (Bereishis 6:9) states: "And Noah was a righteous man." The Torah
could have simply stated "Noah was righteous." Why is it necessary for
us to be told, "Noah was a righteous man?"
Before a
person aspires to conduct himself as a tzadik, i.e., a righteous
person, in the realm of Mitzvoth between man and G-d, he must first be
a "man." That is, a compassionate, sensitive, and kind human being. A
"man" - who conducts his interpersonal relationships with warmth and
his monetary dealings with integrity.
Accordingly, our Sages
teach, "Common decency precedes Torah study." Just as a baby must crawl
before he walks, so too, a person must serve man on earth before he can
serve G-d in Heaven. In light of this, the Torah confirms that Noah was
a "man," i.e., a caring, refined, dignified human being.
A
"man" whose heart is filled with love and compassion for HaShem’s
creations, can effectively serve the Creator. Indeed, the very essence
of all Divine service is to perform the Mitzvoth in order to awaken the
goodly blessings of HaShem to descend upon all of His creations.
HaShem
selected Noah to preserve His creations, because Noah valued,
cherished, and cared about each creation that HaShem made. His
devotion, compassion, and kindness to HaShem’s creations was the very
essence of his Divine service. Accordingly, the Torah states, "Noah
found favor in the eyes of HaShem."
May we develop good
character traits and perform kindly deeds to all of HaShem’s creations,
in turn, we will "find favor in the eyes of HaShem."
[Based on the writings of Rabbi Yisrael Salanter]
TODAY:
Awaken feelings of compassion within your heart for all of HaShem’s
creations and fill your days with good deeds and acts of kindness.
Important Numbers
