Many of our our
commentators were bothered by the question as to what could be the special
significance of this additional assembly.
All the various answers
point out the fact that this was a special token of love from Hashem himself to
the his children. The Yalkut Shemoni in Parshas Pinchas compares
Shemini Atzeret to Shavuous, which is also called " solemn assembly".
The fact that Shemini Atzeret comes immediately after the festival of Succos,
while Shavuous falls 50 days after the festival of Pesach, is explained by R.
Yoshua ben Levi with a parable.
A certain king had married children who
lived in different places. Some lived near to him and some far
away. The sons who lived in the neighborhood came and went when they
wanted, but when the distant sons gathered, he always kept them back for another
day before they departed, because they lived so far away and could not come so
often. Now in the summer, after Pesach, people can come to Jerusalem
whenever they wish, therefore there are 50 days separating Pesach from
Shavuot. But during the rainy Succas season one cannot come whenever one
wants, and therefore the Jewish people are kept back for an extra day.
I don’t know about you, but my boys are in
Yeshivas all over the country most of the year and when they do come home,
finally after Yom Kippur all I want to do is be with them. So as you see
from the attached picture, how happy I was, that three of my boys
simultaneously finished a tractate of Gemorra. I didn’t have the merit to
finish a Gemorra with them, but I picked up a sefer for the picture. My
son Shlomo on the left finished Baba Basra, Reuven in the middle finished
Nazir and Nedarim, and Eliezar next to me finished Gittin. I made a Seuda
in my Succah for about 25 people. One big grilled Namura, ( I’ll spare
you the fish picture, but its beautiful) and grilled chicken wings for the main
course.
May we all be Blessed to be together in rebuilt Yerushalayim
for the Chug next year.
This week’s parsha begins: “And when you come into the
land which the Hashem your G-d gives you for an inheritance, and you
inherit it and settle it. And you shall take from the first fruit… to
the place that Hashem will chose.” (Devarim 26:1-2)
This is the Mitzvah of “bikurim,” first fruits.
This is one of the Mitzvos connected to Eretz Yisrael. When a person
grows one of the seven species of fruit for which Eretz Yisrael is
distinguished, he must bring a sample of the new crop to the Beis
Hamikdash. There he gives the fruit to a Cohen, the representative of
the Almighty. He then makes a recitation describing how the Almighty
took us out of Egypt and brought us to Eretz Yisrael. Our Rabbis teach
us that the purpose of this Mitzvah is to give us the recognition and
appreciation that all the blessings in life come from the Almighty.
Our Rabbis further derive from the words “you inherit it and settle it”
that this Mitzvah didn’t apply when the Jewish People first entered the
land. Only after fourteen years of conquering and settling did bikurim go into effect. Not only bikurim,
but in fact all the Mitzvos of Eretz Yisrael such as tithes and gifts
of the field for the poor were learned from this Mitzvah and weren’t
applicable until after the Jewish People settled down.
Why weren’t the Mitzvos of Eretz Yisrael applicable until after the settlement of the land, and why was the Mitzvah of bikurim singled out to teach this rule?
To properly appreciate the goodness of the Almighty we
must be in the proper frame of mind. Only after the war with the
Canaanites, after everyone settled onto his own parcel of land, did the
People have the peace of mind to truly recognize the blessing of the
Almighty. Indeed performing any Mitzvah needs a calm, peaceful state of
being. This is certainly true regarding the Mitzvah of bikurim, which is in essence showing appreciation of the Almighty.
From here we learn the importance of peace of mind. The
Mitzvos can only be fulfilled in their totality in a calm state of
mind. It takes a lot of work on oneself to attain a calm state of mind
amidst the trials of life. It comes from faith and trust in the
Almighty that all our needs are cared for. When we attain this
character quality we will have truly attained a wonderful virtue.
Towards the end of his life, Moshe Rabenu informed Klal Yisrael of his
impending death (Devarim 31:2): He said to them, "I am a hundred and
twenty years old today." Rashi comments: "Today my days and years are
filled on this day; on this day I was born and I this day I shall die (i.e., he
died on his birthday)."
In these words, Moshe revealed the secret of completeness. The Midrash
(Bereishis Raba 58:1) explains this idea from the verse (Tehillim 37:18):
HaShem knows the days of those who are complete... Says the Midrash: "Just
as they are complete, so too, their years are complete; HaShem completes their
years from the day of their birth to full years, so that the day of their death
falls on the day of their birth."
The worthiness of tzadikim is expressed in the term that HaShem calls them,
i.e., they are called ’complete’. The Midrash continues: "The essential
principle of days is completion of a life cycle. As Rebe Yochanon stated: The
days of the righteous are like a complete circle."
The significance of this concept is that just as a circle has no angles, rather
it is completley round - so too - the deeds and affairs of those who are
completely righteous are whole and complete. This wholeness is reflected in the
days and years of their lives - which span a complete cycle - from day of their
birth to the day of their death.
A tzaddik lives every moment to the fullest, and gives his whole heart to serve
HaShem - in Torah, Mitzvoth, and deeds of loving-kindness. Hence, there are no
’side moments’ in his life. He treasures every second of life that HaShem
bestows upon him. Therefore, he recognizes the opportunity in every moment -
and - lives it to its highest potential.
Therefore, just as he fulfills his days, so too, HaShem blesses him with days
and years that are complete.
[Based on Da’as Torah of Rabenu Yerucham HaLevi]
TODAY:Consider every second of your life of as an opportunity to perform a
vital service to HaShem or your fellow.
The fundamental axiom of the Torah rests on two pillars that comprise faith in the Oneness of HaShem: 1) to believe that HaShem is the Creator of the universe; 2) to believe that HaShem oversees every second of our life, He is with us every place we go, and He sees our actions and knows are innermost thoughts. In light of this principle, we can understand the reason that there is a radical difference between the armies of the nations, in contradistinction to the Jewish army as ordained by Toras HaShem.
The armies of the other nations operate on the assumption that the stronger and smarter the troops, the better the army. Whereas, the perspective of the Torah army is that their success is dependent exclusively on HaShem. Dovid HaMelech expressed this dichotomy in Tehillim: "Some [nations trust] in chariots, and some [nations trust] in horses, but we - in the name of HaShem, our G-d, we call out!"
Therefore, when a Jewish soldier is newly married, no matter how important his military role - he is exempt from serving in the army, even in a time of war. Rather, he is required to stay home and develop a joyous relationship with his new wife (Devarim 24:5). However, in the armies of the other nations, the priority is getting every capable man into the battle. Hence, even if his wedding took place the night before, the groom is expected to follow orders and go off to war the next morning. Since, they pin their hopes on the ability of their troops to wage the battle; it would be preposterous to grant exemptions to any able-bodied members of their army - including the newly married.
Conversely, Klal Yisrael deliberately takes measures to disengage any notion that victory is dependent upon the performance of its soldiers. For instance, Gideon led the army that defended ancient Israel against the attack of Midian and Amalek. Although he raised an army of some 30,000 fighter men, ultimately HaShem instructed him to pare his force to a mere 300 men!
From a Torah perspective, we have a better chance of victory with 300 men than 30,000. Indeed, HaShem told Gideon to minimize his forces "lest Yisrael will grow proud and proclaim, "The power of my own hand saved me.’" Similarly, in the army of King Saul, the only soldier who carried a weapon was King Saul, himself!
Nothing is more disheartening for a bride than to watch her husband going off to war. After all their efforts to unite in marriage nothing should deprive them of the opportunity of this joyous time in their lives. The Torah has the sensitivity - and the faith - to grant the groom a one year exemption, so that he can devote himself to filling his wife with happiness. [Based on Da’as Torah of Rabenu Yerucham HaLevi, parshas Ki Tatzei]
TODAY: Read one chapter of Psalms before you engage in your endeavors.
"Tamim ti’hiyeh im Hashem Elokecha" (Devarim 18, 13). This, in essence, is the mitzvah of reaching shleimus (perfection) in avodas Hashem, as Unkelos translates, "Be complete in your fear of Hashem." Rav Wolbe (Alei Shur vol. II pg. 57) quotes a Medrash (Bereishis Raba 1, 1) which refers to the Torah as a pedagogue. The purpose of an educator is to bring the pupil to perfection in the area studied. Hence, the purpose of the Torah and mitzvos is to bring a person to shleimus. If so, shleimus can be defined as the adherence to the laws of the Torah as they are set down in the Shulchan Aruch, along with good middos. While the adherence to the laws of the Torah can be accomplished through studying the Shulchan Aruch, what is the way to polish our middos to produce a sterling character? Rav Wolbe (ibid. vol. I pg. 46) in explaining the way to take advantage of the days of Elul, quotes a letter from Rav Yisroel Salanter which sheds light on the area of character perfection. "It is known and has been proven that even without the study of mussar it is possible to serve Hashem on a lofty level. However, one who desires to change his character from bad to good without the study of mussar, is like one who desires to see without eyes or hear without ears." Since preparation for the Yamim Noraim must obviously include the desire to change one’s negative character traits, therefore, the study of mussar is especially crucial during the days of Elul. What is the proper method of mussar study? Rabbeinu Yonah (Avos 1, 14) writes that one who does not arouse himself will not be aroused through mussar. One can quickly learn through many mussar seforim and still not gain anything. A superficial perusal does not penetrate the recesses of the heart and will not effect a serious change. A person must first digest the idea stated in the mussar sefer and then evaluate himself in light of what he has learned. Can he relate to the topic of discussion? If he feels that he is deficient in this specific area, what is the reason behind his deficiency? Can he find a practical means to apply the mussar? Five minutes of serious mussar study a day during this Elul can change you for the better forever!
This week’s parsha
describes the procedure in preparation for going to war with our enemies. Among
other announcements the Kohen declares: "Hear O Israel (Shema Yisrael) you
are approaching your enemies in war, don’t be weak hearted, scared, or
frightened from them." (Devarim 20:3)
These words "Hear O
Israel" are superfluous because the Kohen had already begun speaking to the
people. From this our Rabbis understood a hidden message. It would be enough if
the Jewish People had only the Mitzvah of Shema to merit victory against the
enemy.
What is special about Shema?
The Gur Aryeh explains. We
say: "Shema Yisrael, the Lord is our G-d, the Lord is One." The
essence of Shema is to recognize that there is only one power in the entire
universe, Hashem. Nothing happens without His decree. To the uninformed our
enemies seem to be an independent force which raises fear and consternation.
However, when we recognize the truth, that Hashem is the only force by declaring
Shema, Hashem removes the threat of the enemy.
That doesn’t mean we
don’t go to war. We have to go through the motions. But victory is
assured.
The Torah (Devarim 18:10; 11) absolutely forbids all forms of idol worship. However, the Sages of Mussar teach us that there is something very valuable that we can learn from idol worshippers.
The inhabitants of the ancient world who practiced idol worship, would not set out on a journey, nor perform any deed without first consulting witchcraft (a type of idol worship), or the like. From their very disgrace, we see their praise. For despite their corrupt conduct, there is an element of correctness in their world outlook.
Namely, they did not rely on their own judgment! Rather, before they acted they looked for guidance through their various devices. They believed that these mediums were tuned in to the Divine Will. Hence, their mistake was that they relied on intermediary powers and not on HaShem - Who is the Master of all. However, they understood - far more than modern man - the wisdom of subjugating their actions to the Divine Will.
In the wilderness, the anon - the pillar of cloud - guided the children of Israel on their journeys. The Seforno teaches that the anon is a mitzvah that applies to every generation. Yet, the cloud was only manifest during the forty years that they sojourned in desert. How is relevant to any subsequent generation?
HaShem revealed Himself to the generation that was redeemed from Egypt. They merited to see the anon and traveled according to its movements and cessations. Nevertheless, every generation must observe the Mitzvah of the anon - meaning - that must find a confirmation that everything we do is in compliance with the Divine Will.
When an infant is about ten months old he tries to grab the spoon from his Mother and feed himself. It is human nature to exert our independence. However, the purpose of our creation is to "make our will, His will".
Our Sages tell us that Avraham Avinu did not even move his finger unless HaShem instructed him to do so. As we approach, Rosh HaShanah - we can prepare ourselves to accept that HaShem is the King of the universe, by remembering not to act until we are certain that we are acting in accordance with the Will of HaShem. [Based on Da’as Torah of Rabenu Yerucham HaLevi]
TODAY: Before you do a Mitzvah, take a moment to reflect that you are doing HaShem’s Will. Announcing...
A Mussar sage was teaching Torah to a young boy. Someone asked the Rabbi, "Who is the boy’s father?" The Rabbi responded, "He is the son of HaShem." Then the Rabbi explained his unusual answer, "If I would have said, ’He is Dave’s son or Chaim’s son - then you would have known something about the boy based on your knowledge of the family. How much more, should you understand the special quality of the boy when I tell you that he is the son of HaShem!"
Imagine the positive impact on one’s students of viewing them as "Children of HaShem." Actually, the Torah states (Devarim 14:1): "You are Children to HaShem, your G-d." In light of this verse, the Torah advises all educators to approach each one of his or her students not as a child of "Dave or Chaim" but rather as a "child of HaShem."
The Talmud tells us that Rabbi Preida had a student who had a learning disability. It was necessary for Rabbi Preida to review each lesson 400 times in order for the student to grasp the concept. Only a teacher who regards his students as children of the King of the Universe will achieve this level of patience, goodness, and dedication.
Children are loveable and cute because they are pure and their souls are connected to HaShem. Accordingly, the teacher should approach each student with love, warmth, and gentleness. He should feel that it is a great merit for him to teach the child of the King of kings.
May we learn to view each member of the Community of Israel as a child of HaShem. This approach in teaching as well as in all of our interpersonal affairs will enhance the quality of life of our students, family and friends - and build a generation of successful, happy, and upright people [Based on Darchie Mussar of Rav Yaacov Neiman]
TODAY: Take a moment before you interact with others to reflect that they are "Children of HaShem."
This week’s Parsha contains several Mitzvos relating to Tzedaka, the proper giving of charity. As we have now moved within ten (10!) days of Chodesh Elul, the Days of Mercy, it is important for us to know how we best can demonstrate mercy to others, and actually put this mercy into actual practice. It is not by “sheer coincidence” that the Torah reminds us of the Tzedakah imperative at this time. As Chazal teach--even a poor person must give tzedaka (Gittin 7B). We provide below several important points relating to the mitzvah of Tzedaka from the Sefer Mi’el Tzedakah and the Sefer Pele Yoetz, among others:
1. According to the greatness of the Mitzvah is the Yetzer Hora which fights it. Chazal (Eruvin 65B) teach that “Adam Nikar BeKiso”--one can tell much about a person by what he does with his money.
2. There is a special accomplishment in giving Tzedaka to those who are “Amalei Torah--to those who toil in Torah study.” Chazal (Shabbos 105B) remind us that “Talmid Chochom Hakol KeKrovov--all are like his relatives.” Accordingly, he should be given preference in Tzedaka treatment, much as one gives a relative such preference. When one gives Tzedaka to a Talmid Chochom, he is also supporting Torah study quantitatively and qualitatively (for removing even a portion of his financial burden will give him greater peace of mind to learn), he is honoring the study of Torah, and is considered as if he brought Bikkurim to the Kohen in the Bais HaMikdash (Kesubos 105B), and increases peace in the entire world (for Talmidei Chachomim increase peace in the world). From a spiritual rewards perspective, Chazal (Pesachim 53A) teach that one who supports a Talmid Chochom will be zoche to sit in the Yeshiva Shel Ma’aleh, and that the currently unfathomable rewards of the future that the Neviim describe relate to one who supports a Talmid Chochom in business and to one who marries his daughter to a Talmid Chochom (Brachos 34B).
3. One should give more to those who obviously qualify as true aniyim, but one must always remember that “VeRachamov Al Kol Ma’asov--Hashem’s mercy extends to all of his creations”--and so should ours. If we recite this Pasuk three times a day in Ashrei, we must realize that Chazal are reminding and reinforcing this concept within us, day-in and day out. Once HaRav Schach, Z’tl, was walking to the Kosel and saw a blind Arab begging on the road. HaRav Schach, to the surprise of his accompaniment, gave the Arab (who could not even see that he was Jewish) something, and commented these very words--VeRachamav Al Kol Ma’asav. It is important to put matters in a Torah-true perspective, as the Sefer Tomer Devorah (Chapter 2) writes, “One should say in his heart, if this poor fellow were very rich, how much would I delight in his company as I delight in the company of So-and-So. If he was dressed in handsome garments like So-and-So, there would be no difference in my eyes between them. If so, why should he lack honor in my eyes, being that in Hashem’s eyes he is more important than me, since he is plagued or crushed with poverty and suffering, and is therefore being cleansed of sin....”
4. The value of the Tzedaka is in accordance with the need and suffering of the poor person, and so giving before YomTov, or to help make a Chasuna, or if a child is born, is giving at especially fitting moments.
5. One of the highest levels of Tzedaka is giving without the recipient realizing that he is receiving--such as buying items from him, or using his services, at a higher than usual price, or selling things to him or providing him with services at a discounted price.
6. The Kitzur Shulchan Aruch (34:1) writes that what will walk ahead of a person after 120 years are his acts of Tzedaka, as the Pasuk (Yeshaya 58:8) states--”VeHalach Lefanecha Tzidkecha Kevod Hashem Ya’asfecha--your acts of tzedaka will precede you and the glory of Hashem will gather you in.”
7. One should commiserate with the poor person (Iyov 30:25), and then give BeSever Panim Yafos--with a pleasant countenance. If one has no money to give, one should at least give tzedaka with his words of appeasement and caring.
8. In addition to the Torah’s Mitzvas Aseh to give tzedaka in this week’s Parsha, the Torah also warns us with a Lo Sa’Aseh in the Parsha--“Lo SeAmetz Es Yodicha VeLo Sikpotz Es Yodicha Mai’Achicha HaEvyon....do not harden your heart and do not shut your hand against your needy brother.” The Sefer HaChinuch (Mitzvah 478) movingly writes, “...but rather train your heart, under all circumstances, in the quality of generosity and compassion, and do not reckon that the matter will result in any lacking for you---because the Torah openly states “Ki Biglal Hadavar Hazeh Yevarechicha Hashem Elokecha (Devorim 15:10)--because for the sake of this thing, Hashem will bless you.” The Chinuch concludes, “His bracha for you for a brief instant is better for you than any number of treasures of gold and silver!”
In your heart of hearts-when you give tzedakah-how should you feel towards the recipient? It is conceivable that, depending on circumstances, at times you might feel somewhat distressed at giving away your money. Yet, the Torah (Devarim 15:10) advises us: You shall surely give him, and let your heart not feel bad when you give him, for in return for this matter, Hashem, your G-d will bless you in all of your deeds and in all of your endeavors .
The message of this verse is that the giver of tzedakah should not feel bad because Hashem will bless him for his benevolence.
Why does the Torah reverse the roles? It is the poor man - devoid of funds and suffering financial woes - who is need of a blessing. If so, why does the Torah grant a blessing to the wealthy man? Wouldn’t it suffice, to alleviate the reservations of the wealthy man, if HaShem simply assured him that he is performing a righteous act? Hence, let Hashem bless the poor man; let the giver retain his wealth; and may HaShem provide both of them with their needs.
The solution to this question is that the Torah is revealing a hidden truth: The act of kindness in not performed by the giver; rather, the act of kindness is performed by the receiver! This notion is counter-intuitive. How can a receiver give?
If the giver of tzedakah is blessed for giving to the poor person - then in actuality - the source of the blessing is the poor man. This is so, because without the recipient, no blessing would be awakened for the benefactor. Hence, the poor man is the genesis for HaShem to place His blessing on the wealthy man.
Through providing us with acts of kindness to perform, HaShem grants us an opportunity to find favor in His eyes. Therefore, when we give of ourselves to others, we should not imagine that we are helping them. On the contrary, all the blessings that HaShem wants to bestow upon the benefactor emanates from the beneficiary. As the Midrash states: More than the wealthy man helps the poor person - the poor person helps the wealthy man! [Based on Ohr RaShaz, The Alter of Kelm, Parshas Re’ah]
TODAY: When you give charity-imagine the recipient is blessing you.
As this week’s Parsha contains the Mitzvas Aseh of Birkas Hamazon, we provide below several important points relating to the Mitzvah, much of which has been culled from the Sefer VeZos HaBracha by HaRav Alexander Mandelbaum, Shlita:
1. The Pasuk which sets forth the Mitzvah is actually recited in the second bracha of Birkas HaMazon: “VeAchalta VeSavata U’Vairachta...” We note that, just as in Kriyas Shema where the emphasis on the word “VeAhavta” is on the last syllable--the “ta,” and not on the middle syllable of “hav” (which incorrect pronunciation would change the meaning of the word to past tense), so, too, the emphasis on the word “VeAchalta” is placed on the “ta” and not on the “achal” (which mispronunciation would likewise alter the meaning of the word is to the past tense).
2. Before commencing Birkas Hamazon, one should have in mind or recite that he is about to fulfill the Mitzvas Aseh of Birkas HaMazon--with awe and love.
3. One should Bentsch with “Simcha Yeseira”--an extra measure of joy, as one would feel after having received a beautiful gift from another.
4. LeChatchila, in the first instance, one should Bentsch from a Siddur or Bentscher, and bentch out loud, or at least loud enough to hear the words you are saying.
5. One should be sure to be respectably dressed.
6. One should bentsch while sitting, to increase Kavanna.
7. One should leave some bread on the table for bentsching, and if none was left, one should bring bread from somewhere else (but not a whole loaf). This demonstrates our awareness of Hashem’s beneficence in giving us more than we need, and provides something for bracha to be “chal” on going forward.
8. On weekdays, any knives left on the table should be removed or covered, for our Shulchan is like the Mizbeach, which brings kapara and extends a person’s life (as opposed to a knife, which can be used as a weapon, R’L). According to the Kaf HaChaim in the name of the Arizal, knives should be removed on Shabbos and Yom Tov, as well, and this may be the Minhag in some Sefardi families.
9. If one is thirsty, he should be sure to drink before Birkas HaMazon, for some opinions require drinking if thirsty in order to fulfill the Mitzvas Aseh D’Oraysa to Bentsch.
10. One should eat a kezayis of bread within a three (3) minute span at some point during the course of the meal, so that he will have eaten the minimum shiur required for Birkas HaMazon “bichdei achilas peras.” If one does not do so, than according to HaRav Moshe Feinstein, Z’tl, he should not bentsch. It is for this reason that many are careful to eat a kezayis of bread bichdei achilas peras (once again, three minutes according to HaRav Feinstein) at the beginning of the meal, rather than nibbling on bread or challah in between courses of a meal.
11. One must bentsch in the place that he ate. If one left that place, and it is possible to return within 72 minutes after his meal was completed, he should return, unless there is real reason that he cannot return, in which event, a sheas hadechak or bedieved, he is Yotzeh bentsching elsewhere.
12. Each guest should bless his host with the Birchas HaOreyach. If the siddur or bentscher given to him does not have it, he should ask his host for a siddur that does have it. It should be recited immediately after the conclusion of the fourth bracha (“Leola al yechaserainu”), and before all of the other HaRachamans, as its nusach is found in the Gemara itself (Brachos 46A). (Sefardim may recite it before “Magdil Yeshuos”).
13. One should avoid motioning or signalling with his eyes, hands, and the like while bentsching, unless it is to stop something that is disturbing Kavanna. Similarly, one should avoid moving crumbs, adjusting his clothing, or conducting any other activity while bentsching.
14. The Pele Yoetz writes that, according to Kabbala, the four Brachos of bentsching correspond to the four letters of Hashem’s ineffable name. We should especially try to have Kavanna in the words--and most certainly when reciting the opening and closing words of the bracha.
15. The Yesod V’Shoresh HaAvoda writes in his will to his children that he would daven prior to bentsching that he not be disturbed by a knock at the door or other annoyance, so as not to disturb his Kavanna while bentching.
16. There is a well-known story that HaRav Shlomo Zalmen Auerbach, Z’tl, once repeated the paragraph of “Nodeh Lecha” (We thank You, Hashem), in which we list many important things that we thank Hashem for. When he was asked why he repeated it, he responded that he experienced a momentary lapse of Kavanna, and that saying “Thank you” without meaning it is not true thanks. In a related way, Rabbi Yisroel Reisman, Shlita, teaches in the name of HaRav Pam, Z’tl, that one may put out a finger and count each one of the things that you are thanking Hashem for every time you recite “Nodeh Lecha”. Example: “Al Yisrael Amecha--one, V’Al Yerushalayim Irecha--two etc.” If you try this, you will see that it is a great method of focusing your appreciation, and rejoicing in what Hashem has given you.
17. If we would simply focus on the powerful words of bentching, and would take the extra minute or two necessary to recite bentching in the manner described above, we would gain a greater appreciation of its hallowed words. For instance, just look at the paragraph of “Bamorom Yilamdu Aleyhem V’Oleinu Zechus--in Heaven may a merit be pleaded for them and for us for a safeguard of peace...” If one properly appreciates it, one will not try to “avoid bentching” like little children do, but rather value it for the great Mitzvah D’Oraysa--the incredible privilege and opportunity--that it truly is!
18. Finally, the extreme importance of Birkas HaMazon is demonstrated by the great emphasis that is placed upon it in the Chinuch of children. It is one of the first subjects taught to children--and in a joyful and singing manner. We asked HaRav Chaim Pinchas Scheinberg, Shlita, whether it would be better for a newcomer to Torah Judaism to recite the bentching in English or to listen word-for-word to the bentching of another in Hebrew. He responded that the newcomer should recite the bentching in English. While a major reason for this may be the difficulty encountered by a newcomer in following the entire Birkas HaMazon in Hebrew, an ancillary reason for this P’sak may be so that the person who has just eaten can truly appreciate the nature and beauty of Birkas Hamazon.
May our recitation of Birkas HaMazon be a time that we anticipate--to express our appreciation with joy--and fulfill a Mitzvas Aseh D’Oraysa on top of it!
a. The Parsha begins with the words “Vehaya Eikev Tishmiun.” Chazal teach that the Mitzvos that a person treads upon with his Eikev--with his heel, i.e., the Mitzvos that a person deems “relatively unimportant” will surround him after 120 years at the time of judgment. It may be these Mitzvos that surround him that ultimately determine his fate--and his level in Gan Eden (or chas veshalom elsewhere). In honor of the Parsha, perhaps we can select one of these Mitzvos in our daily routine and remove it from under our heel, and elevate it to a high position in our head!
b. The second parsha of Kriyas Shema, Vehaya Im Shomoa Tishmiu, which is found in this week’s Parsha teaches us that we must first feed our animals before we ourselves eat, based on the Pasuk--”VeNosati Esev...Levhemtecha VeAchalta VeSovata...”--first the Beheimos eat--and then we eat. HaRav Chaim Kanievsky, Shlita, likewise rules that fish have to be fed first, as well, so that if breakfast or dinner is around your aquarium’s feeding time, the fish must be fed first. By analogy, anyone who is dependent on you should be taken care of first as well--after all isn’t Hashem taking care of you?
c. The mitzvah of Tefillah is also found in the second parsha of Shema--with the words “Ul’Avdo BeChol Levavchem”. HaRav Chaim Kanievsky, Shlita, was asked the following question by friends of a young man who was seriously ill: They have gotten together several times to recite Tehillim and daven for him. He is unfortunately still ill. Is there something else they should do--perhaps take upon themselves a special Mitzvah together? If so, what should they do? HaRav Kanievsky answered that Chazal teach: “Im Ro’eh Adam SheHispallel Velo Ne’eneh, Yachzor VeYispallel--if a person sees that he prayed and that his prayers were not seemingly answered, he should pray again (Brachos 32A).” He thus advised the friends that, ahead of all else, to make another Kinus of Tefillah on their friend’s behalf. From this P’sak we should grow in our appreciation of the utter potency of Tefillah. As Chazal teach, Moshe Rabbeinu davened 515 times to enter Eretz Yisroel and Hashem did not let him daven again, for on that 516th time he would have been answered!
d. Yet another mitzvah in the Parsha is the Mitzvah of Yiras Hashem. Rabbi Elias Schwartz, Shlita, notes that very often we refer to fearing Hashem not as “Yiras Hashem,” but as “Yiras Shomayim”--Fear of the Heavens. Rabbi Schwartz explains that this may be so because the heavens have never moved nor changed since the very beginning of creation--the heavens today are the very same heavens of the first and second days of creation! We must demonstrate that our service of Hashem is also immutable--without faltering or compromise, without being pliable to the winds of time, without being affected by the problems of modern civilization. Yiras Shomayim means that we will follow the path that Hashem has set for us in this world--and will not deviate, diverge, swerve or sway from our life’s mission. From time to time, you can look up at the sky and remind yourself that you, too, are blessed with Yiras Shomayim!
A straightforward reading of the verse (Devarim 11:13) that we read every day in Krias Shema seems perplexing: "If you continually hearken to My commandments that I command you today, to love HaShem..." Is "to love HaShem" the sum total of what HaShem requires of us? Aren’t there 613 commandments?
King Dovid said "My soul knows very much" (Tehillim 139:14), meaning, the human soul is inherently wise, i.e., it knows HaShem. However, the material element of the body intercepts and hides our inner light. Therefore, HaShem gave us the Mitzvoth, which protect the soul from the impure influence of the material elements.
The Talmud (Shabbos 152b) presents a parable that alludes to this: "A king distributed royal garments to his servants. The wise among them stored it in a chest, whereas the fools wore them while they did their work. Subsequently, the king requested his garments that He had distributed. The wise ones returned them to him clean, while the fools returned them soiled. The king was pleased with the wise but angry with the fools. So too, HaShem gives us souls. In the future He will collect them. If we return them clean we will be rewarded, but if we return them soiled they must be purified."
The entire purpose of Torah is to protect the soul so that it remains pure and holy. As long as the soul is protected through Mitzvah observance, it naturally is drawn to its source. Hence, it is filled with love for its Creator, for it was formed from the Divine element.
Now we understand the verse from Krias Shema: "If you continually hearken to My commandments that I command you today" - the soul will revert to its natural state - "to love HaShem." Hence, the fulfillment of all the Mitzvoth awakens love within the soul of man - the very purpose of creation.
[Based on Da’as Torah of Rabenu Yerucham HaLevi]
TODAY: Awaken the natural love of HaShem that is rests within your soul.
When Moshe prayed to be allowed to enter the land of Israel, he did not base his pleas on his merits. Rather, he asked for a "free gift". Yet, a gift, by definition, is free. If so, what message is conveyed in the phraseology a "free gift"?
There are various categories of remuneration and compensation. Payment is an obligation that rests upon an employer to pay his employee. Reward, on the other hand, implies a non-mandatory payment. For instance, if someone returns a wallet that he found, it would be a nice gesture for the owner to reward him for his kind efforts. However, he is under no liability to compensate the finder because the finder voluntarily returned the wallet.
In addition, an employee has no claim to any remuneration beyond his fixed salary. For instance, when a general wins a war, there is no obligation on the king to pay him more than his predetermined salary. On the other hand, if he loses the war, he might be reprimanded by the king for inefficiency. If the king is pleased with his general's daring victory he might want to give him a gift as a token of appreciation. While in times of peace, when the general does not actively fight a war, a gift from the king would be undeserved or a "free gift".
In conclusion there are three categories of non-mandatory payment: 1) a reward for a voluntary good deed, 2) a gift as a bonus for doing exceptional work, 3) a free, undeserved gift.
Although Moshe was the greatest of all the Jews, he was the humblest man on the face of the earth. Despite all of his incomparable accomplishments, he considered himself devoid of merits. Therefore, he asked HaShem for a "free gift". In Moshe's humble perception of himself; he did not assume that he was entitled to any "reward" or "bonus". The only thing he could hope for was a free gift from HaShem.
Our Sages teach us that humility is the most precious attribute. To consider oneself empty of merit before Hashem is the state of true humility. Let us follow in the footsteps of our master and teacher, Moshe Rabenu and aspire to the path of humility. [Based on the K'sav Sefer, Parshas Devarim]
TODAY: When you pray, ask HaShem to grant your request as a free gift.
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.
We cannot leave Parshas Ve’Eschanan without mention of at least several fundamental insights (English excerpts of the Sefer HaChinuch provided below are from the five volume masterpiece Sefer HaChinuch (Feldheim Publishers)):
1. On the Mitzvas Lo Sa’Seh contained in the last of the Aseres HaDibros of “Lo Sisaveh--do not desire what belongs to someone else,” the Sefer HaChinuch writes as follows: “For it is indeed in each man’s power to restrain himself, his thoughts and his longing desires, from whatever he wishes. It lies in his free choice and in his decision to repel his desire--or to draw it near--in all matters, as he wishes; and his heart is given over to his control; however he pleases he may move it. Hashem, before Whom all secrets are revealed ‘searches all the chambers of the innards’ (Mishlei 20:27), seeing the organs of understanding and the heart. Not one, large or small, good or bad, out of all the thoughts of a man is hidden from Him, or concealed from the range of his sight. For there is nothing so good for a man as a good, pure thought, since that is the beginning of all the good deeds and their end....” Hakhel Note: If you can, please read this again (and again).
2. On the Mitzvas Aseh of Ahavas Hashem, the Sefer HaChinuch writes as follows: “It applies in every place, at every time, for both men and women. If a person transgresses this and fixes his thoughts on the material interests and vapid vanities of the world, not for the sake of Heaven but only to pleasure himself in them, or to attain esteem in this [lowly] world, to make his name great, not with any intention to do good for good people and to strengthen the hands of the honest--he disobeys this positive precept, and his punishment will be great. This is one of the constant precepts for a man [i.e., one of the Shesh Mitzvos Temidios--the six constant Mitzvos], forever placed upon him to observe.” This explanation of the Chinuch provides great insight for us into the backdrop of the Mitzvah of Ahavas Hashem. Hakhel Note: If you can, please read this again (and again).
3. HaRav Zalman Sorotzkin, Z’tl, asks why the first Pasuk of Shema must begin with the words “Shema Yisroel--Hear [and understand and accept] Yisroel.” After all, the essence of the Pasuk is Kabbalas Ohl Malchus Shomayim--accepting upon oneself Heavenly Kingship--wouldn’t it have been sufficient to succinctly convey this very primary message with only the four words of “Hashem Elokeinu Hashem Echad?” What do the words “Shema Yisroel” add? HaRav Sorotzkin answers that if we are to properly accept upon ourselves Ohl Malchus Shomayim, we must be sure to advise and proclaim it to others, as well; it is insufficient for us to maintain this unwavering belief without joining in others. After all, if a person knew the secret of life--would he keep it to himself?! If a soldier knew how to save himself when surrounded by the enemy--would he not save his comrades as well? If a person knew the difference between right and wrong--would he smile smugly as others faltered?! No--we must remember that as a prerequisite to our own Ohl Malchus Shomayim--we must first begin with Shema Yisroel--a real quest for others to know, learn, study, and appreciate, as well!
4. Yet another constant Mitzvah we find in last week’s Parsha is the Mitzvah of Mezuzah. The Rema (Shulchan Aruch, Yoreh Deah 285) writes that when a person enters and leaves his home, he should place his hand on the Mezuzah, to be reminded of what is written in the Mezuzah, and that Hashem is watching over him at all times. HaRav Chaim Kanievsky, Shlita, notes that he observed that the Chazon Ish (at least in his older years) would look at the Mezuzah, rather than touch it, as he entered and exited, because by looking at it, his mind was also directed to the Mezuzah, its content and its meaning.
Hakhel Note: As we enter a room or leave it, let us remember to touch (or at least look at) the Mezuzah that we are blessed with on our doors--so that the two Parshios of Shema contained within it are with us not only at Shacharis, Ma’ariv and before retiring at night, but through the entire day!
Regarding the prospect of
entering the Land of Israel, the verse (Devarim 1:22) states: "And all of you
approached me and they said, ’Let’s send men in front of us and they will search
out the land.’"
The lack of faith about their ability to conquer the
land of Israel cast them into a state of confusion. The normal protocol was for
Moshe to send spies to determine the best strategy of how to wage battle. The
fact that they did not wait for Moshe to send spies, reveals that their behavior
was influenced by their anxiety.
Moshe realized that their
insecurity about the outcome of the battle would subject them to the principle:
"A person is led on the path that he so desires to go." In other words, the
negative emotion of fear was an opening for the negative impulseto enter within
their hearts. Accordingly, Moshe recognized that they would ultimately present a
negative report concerning the Land of Israel.
Even worse, Moshe
realized that the influence of the negative influencemight corrupt Yehoshua. In
reference to this the verse says: "And all of you approached me...," implying
that the entire group was suffering from worry. Moshe also knew that once they
were in the gravitational field of the negative impulse, disaster was
unavoidable. All he could do was pray that his beloved disciple, Yehoshua, not
fall into the pessimistic attitude of his brethren.
Faith is the
foundation of Torah. HaShem openly revealed His omnipotence and love for Klal
Yisrael when He redeemed us from Egypt. Therefore, despair is totally
inappropriate for the Jewish people. Hence, if we maintain our faith in HaShem,
the negative impulsewill be unable to gain access to our hearts and deeds. May
we strengthen our faith in Hashem - totally and absolutely. On the merit of our
faith we will see the immediate redemption of Am Yisrael! [Based on Ohr
RaShaz, the Alter of Kelm]
TODAY: Repeat the following verse to yourself
three times: "Hope in HaShem, strengthen yourself and HaShem will encourage you,
and hope in HaShem."
Hi Kids,
I hope you are all well and happy and anticipating our fast approaching time together. I have a message this week that I hope I can do justice to in this short e-mail. I'll try to be brief when possible.
The tribes of Reuven, Gad and 1/2 of Menashe, in all innocence and with all good intentions to do the right thing, ask Moshe if they could have their land allotment east of the Jordan river. Moshe gets angry at them and accuses them of jeopardizing the rest of the nation's entry into Israel. Everything worked out in the end but why was Moshe so worried and them not.
The Alter of Kelm told a story. Around the Yeshiva of Kelm was a wall with a gate that was locked at night. Someone was assigned to arrive very early to open the gate but one morning he didn't show up. Twenty to thirty guys were already gathered at the gate impatient to begin their day of davening and learning but they were locked out. Suddenly one guy had the idea of climbing the wall and unlocking the door from the inside. He did so and just as he opened the gate to everyone's relief, The Alter arrived. He was very angry at what he saw. Understanding that the one who jumped the wall thought he did a tremendous chesed to everyone, The Alter explained that he was upset because now the whole idea of the gate being locked up was compromised and nullified. Why did that occur to him and not to the student ? - because the student looked at the situation through the more narrow lense of his position as student, but the Alter looked at it from the perspective of the owner - the Baal Habayis - the owner must take into account many more things than anyone else. ( how often does this type of situation happen with our kids ! ).
How far do we have to take the resposibility of being prepared for possible eventualities ? An example from the Gemara ( Taanis 21 ) - a story about the famous Rebbi of R' Akiva - Nochum Ish Gamzu.
It is hard to imagine anyone who lived a life of such horrific suffering as R' Nochum. Both his arms and both his legs were amputated. He was blind and he had painful and terribly itchy boils all over his body ( which, without hands, he could not scratch ). He laid in a bed whoselegs were each in a pail of water so that insects could not crawl up and onto the helpless sage. One day, his students were with him when they noticed the beams of the roof were starting to collapse. They rushed to his bed to remove him from the house before the roof would come down. He stopped them and instructed them to first remove all the holy books and other valuables from the house and guaranteed them that if they complied and then took him out last, nothing would collapse as long as he was still inside. They did as told and they were amazed at this new discovery of greatness in their Rebbe. They couldn't help but ask him once and for all how it was that such a great and holy tzaddik could be 'punished' with such a torturous and painful life. They were surprised that he actually knew the reason and that he was willing to tell them.
R' Nochum told his story : "Years ago, when I was perfectly strong and healthy, I was travelling down the road with 3 donkeys - one of which was packed up with food and drink. From the roadside, a starving beggar approached me desperate for some food ( it was not uncommon in those days for beggars to be holding at the point of real starvation ). I happily replied to the man that I would be glad to give him food - just to wait a second for me to get off my donkey and open a package of food for him. As I got off my donkey, the man fell to the ground. I ran over to him to try to revive him but it was too late - he had already passed on. I threw myself on top of him unable to console myself, castigating myself for not being fast enough - perhaps I could have saved him. Reacting with extreme contrition, through my tears I declared to the deceased - may my arms which did not value your arms be cut off ; may my legs which ignored your legs be cut off ; may my eyes which were blind to your pain, go blind and may my whole body which didn't react to the pain in your body, be covered in boils. I requested this life from Hashem and that's what I got - it is all for the best."
The Alter of Kelm asked on this story - why was R' Nochum so angry at himself - wasn't he doing the right thing already - what more did he think he could have done ? The Alter's answer : He should have thought about the possibility of meeting up with a starving man ( as it was not uncommon ) and was angry at himself for not bringing some food in his pocket ( eg. chocolate bar ) that could be given out immediately.
Not everyone is charged with such far-reaching responsibilities as a leader such as R' Nochum or Moshe in his argument to the 2 1/2 tribes. We are however sometimes deeply responsible for various people and things and in those areas, we must try our best to insure that we have covered all the bases.
May Hashem give us the 'heart' to accept our obligations to Torah observance, to our spouses and children and to our communities and the wisdom to find ways to be meticulously careful to cover all our bases with understanding of all the ramifications of our actions.
Have a wonderful Shabbos y'all. We'll see you all soon IY'H. I LOVE YOU ALL , 'd'
We present several questions relating to Parshas Korach, and welcome your thoughts and responses:
a. Korach is not the first person called by this name in the Torah. See Beraishis 36:5 and Rashi there. Based upon this nefarious predecessor to the name, why/how could Yitzhar have given this name to his own son?
b. The Torah teaches us that “U’Vnei Korach Lo Maisu” (Bamidbar 26:11)--the sons of Korach did not die in the unique earthquake of Korach. It is interesting to note that this Pasuk--distinguishing them from their father and his followers is not found in Parshas Korach at all but later in Parshas Pinchas, and that the actual names of Korach’s sons, Asir, Elkanah and Aviasaf, are found back in Parshas Va’eira (Shemos 6:24). What is the Torah teaching us by this?
c. Moshe Rabbeinu composed several of the Kepitelech--Chapters of Tehillim, and the sons of Korach composed several Chapters, as well. Who composed more chapters found in Tehillim, Moshe Rabbeinu or the sons of Korach? Which Chapters did the sons of Korach compose? What does this teach us about the power of Teshuva and Tefilla?
d. Chazal teach us that Korach was extremely wealthy. His followers had also obviously brought much wealth with them from Mitzrayim. Why was Kol HaRecush--all of this great wealth--(Bamidbar 16:33) swallowed up in the earthquake? After all, the wealth didn’t sin--couldn’t it have been given to Tzaddikim, to the Mishkan, or used as a fund for a very good purpose?!
e. Towards the end of the Parsha, the Torah introduces us to the 24 Matnos Kehuna--the 24 different gifts given to the Kohen (Bamidbar 18:8-20), 10 of which were in the Bais HaMikdash, 4 in Yerushalayim, and the remaining 10 in Eretz Yisroel and some even beyond in Chutz La’Aretz. Immediately following the Matnos Kehuna, the Torah teaches us that the Leviim also receive a gift in consideration for their service in the Bais Hamikdash--Ma’aser Rishon, or 10% of the crop left over after Teruma has been given to the Kohen (Bamidbar 18:21-24). However, this appears to be it--in comparison to the 24 gifts to Kohanim, the Torah immediately provides us with only one gift to be given to the Leviim. The disparity appears very stark--both the Kohanim and the Leviim receive gifts from the people in recognition and in payment for their services in the Mikdash on behalf of the people, yet the Kohanim’s benefits appear much more diverse, if not much greater. How can we explain this blatant contrast between the Kohanim and Leviim?
Hi Kids,
I hope you are all well and enjoying the
summer. Our summer has officially started as the nurse has arrived in
camp safely with Tal B"H and I will be going up IY"H for Shabbos. I got
mixed reviews for last week's story selection and I hope this week's
compensates for that. I will try and tell it the way R' Vallach
does. Ellis Island, New York - 1925 - A distinguished yet modest
looking young man steps off the boat onto American soil. His
possessions for the most part consist of books - sfarim - as many as he
could take on the journey. He, a short while later began to reside in
the Bronx. That is where he, the holy Rabbi Moshe Yechiel Epstein of
Ozerov, (1889 - 1971) set up his chasidic court.
A small glimpse into his
background - when he turned 3 years old, after having his haircut
celebration, was given a big black kippah to wear on top of his new
payos. The toddler felt like a 'big boy'. Then his father brought him
into his 'inner sanctum', his study, lined from top to bottom on every
wall with sforim, and from the sweet, awesome silence of the room, he
heard his father's loving voice, " come my big boy, let's learn." From
that day his destiny was set. His life was totally focused on the study
and teaching of Torah and Judaism. His connection to Torah was so
strong and imperative that once when he was very ill, about 70 years
later, and the prescribed medicines were not helping him as he got
weaker and weaker, he 'cured himself' by leaving his bed against
doctor's orders and going into his study. The soothing effect of his
favorite environment and his concentrated learning, actually removed
the illness. But back to the story…
The first few years in
the Bronx were extremely difficult. They were too poor to afford heat
in the winter and often had zero food in the house. Over time however,
his reputation began to spread - the vastness of his knowledge, the
warmth and empathy with which he spoke to all those who came to seek
his counsel and brachos - Rabbis were coming to discuss weighty Torah
issues and regular Jews began to seek his advice and bracha in health
and financial, as well as spiritual areas. With the donations he
received, his family survived.
One day, a
distinguished looking man came to speak with the Rebbe. He was one of
the founders of a certain Jewish community, who was an integral player
in the successful building of a beautiful shul. After great effort, the
shul now had many members, a prestigious Rabbi and a vibrant program of
learning activities daily. He was the president. The problem was that
new members were joining the shul, who wanted to make some changes to a
lot of things. Politics turned ugly and there was much bad-mouthing and
loshon hora. People were even spreading false rumors about him and were
trying to taint his reputation.He did not know what to do.
The man could see in the Rebbe's
expression, how strongly he felt his pain as he told the story. Still
the man did not expect anything more than a pep talk to be strong etc.
However the Rebbe's response was to seem to withdraw into himself and
to groan to himself " What am I doing in America ". The man did not
understand and asked what the Rebbe meant. The
Rebbe, cognizant of the man's confusion, began his story. " I came to America
from Poland, way before World War 2 - at a time when Judaism in Poland
was alive and vibrant and Judaism in America was extemely weak. There
were barely any Jewish schools for my children, hardly any chasidism
and very difficult circumstances in many other areas. So what made me
come here ?" "
My grandfather was the third grand Rebbe of Ozerov and my father was
the Rav of the town. When my grandfather passed away, my father became
the Rebbe and I, at the age of 22, became the Rav. With Hashem's help,
we opened a yeshiva and established much learning in Ozerov. It was a
wonderful time then, before world war 1. My work in Ozerov gave me
quite a reputation in Poland and I received offers of rabbinical
positions in some great and famous Jewish communities - but I turned
them all down preferring to stay in my hometown - the place of my
ancestors."
" World War 1 broke out in 1914. Life in Poland became
excrutiatingly torturous. Ozerov was taken over by one side and then
the other. Each government that took over was worse than the last.
Decrees, outlandish taxation, out and out anti-semitism. Finally the
Russians took control. They forced all the Jews to evacuate the city
taking only what we could carry on our backs. As we walked down the
road to who-knew-where, we watched the local farmers rush past us back
into the city salivating at the thought of ransacking the now
'abandoned' Jewish homes. Not long afterwards, tears and worry all over
our faces, we turned back to see the plumes of smoke rise up from what
was once our home - Ozerov burnt to the ground - completely. After a
while the Russians were seen abandoning the razed city and I decided to
lead the way back and rebuild. We returned to the desolation of no more
shul, no more mikveh, no more houses. I began rebuilding. I raised
money from other towns, encouraged people to build their homes. Just as
we were getting some momentum, a plague broke out in town - among the
many dead were my wife and three of my children. Both my parents died
that year as well. I don't know where I got the strength to keep going,
but Ozerov was eventually rebuilt. The shul, mikveh, yeshiva and aside
from my duties as the Rav, I also became the Chasidic Rebbe of Ozerov.
It seemed like the glory days of Ozerov had returned. So why did I come
to America?"
"
An uncle of mine, quite a lot older than me, lived in Ozerov. Certain
people felt that for various reasons, he should be the Rav and Rebbe of
Ozerov instead of me. Although he only had a very small following, they
were very vocal and the arguments were becoming nasty. Before they
became too terrible, I ran away - as far as I could - to America… As the Rebbe told his story, tears streamed
down his cheeks - tears over the destruction of his people. " And today
Ozerov is once again destroyed. The Nazis YmShm, occupied the town.
Before deporting all the remaining Jews to the camps, they took the old
Rabbi, my uncle, out into the middle of the street with all the Jews
lined up on the sides of the street to watch, as they ripped the Aron
Kodesh out of the shul, with the Torahs inside, and loaded it onto the
back of the Rabbi. The Jews watched in horror as the evil nazis laughed
while the old Rabbi was crushed under the weight of the Aron - he was
buried under the holy Aron - Hashem should avenge his death. Go home, "
the Rebbe said to the spellbound shul-president. " Think about my story
and come back tomorrow if you want to talk more."
The
next day, the president handed in his resignation to the shul. No one could
read this glimpse into the life of R' Moshe Yechiel, and think that he
was some kind of "wooss" to put it in the common vernacular. He fought
for the community and for what was right all his life against the most
incredible of odds. But when the machlokes - the divisions - became
personal, he ran as fast and as far as he could. The Ozerover Rebbe was
most definitely well schooled in the most basic lesson of this week's
parsha - the destruction and potential devastation which can result
from divisions which get personal. Something we should all do our
utmost to avoid.
I hope you all have a wonderful Shabbos (an especially exciting
one for "H" and hopefully not too challenging for
Brian).
I love you all . 'd'
Important Numbers
