Before the last plague of "The Slaying of the Firstborn
of Each Egyptian," HaShem instructed B'nei Yisrael to mark their own
doorposts with a stripe of blood, as stated in the verse: "And I will see
the blood and pass over you."
However, since HaShem is "All-Knowing," He does
need a distinguishing mark to identify the Jewish houses. Moreover, blood is
usually associated with death. If so, (1) why was did HaShem require B'nei
Yisrael to mark their houses, and (2) why was blood chosen as the sign that
would spare their lives?
The deliverance of B'nei Yisrael required that they trust in
Hashem. Therefore, HaShem provided them with a means to demonstrate their trust
in Him in order to grant them the merit of deliverance. Accordingly, HaShem
asked B'nei Yisrael to mark their doorposts with blood, even though blood is
usually a "bad omen." Trusting in HaShem's commandment, despite the
negative connotation of blood, awakened their merit for HaShem to miraculously
save them.
One of the pitfalls of human nature is to fear negative
signs. However,when we trust in HaShem
and observe His Mitzvoth, even the most seemingly "negative" sign
will be the genesis of great goodness.
Therefore, let us demonstrate our steadfast trust in HaShem
by interpreting EVERYTHING FOR THE GOOD. As a result of our faith in HaShem, we
will merit to see countless miracles, Divine compassion, and the redemption of
B'nei Yisrael.
[Based on Magid Mesharim of Rav Yoseph Cairo]
TODAY:Convert " negative signs" into the merit of
deliverance, by trusting in HaShem.
www.salantfoundation.org
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Imagine
how much we could accomplish if we knew the secret of overcoming fear? For
instance, Moshe and Aaron succeeded in their mission to save B'nei Yisrael
because they where able to overcome fear whenever they entered Pharaoh's palace.
Armed
guards stood at the palace gates. Lions and wild dogs prowled the royal grounds.
Nevertheless, HaShem instructed Moshe and Aaron to "Come to Pharaoh." That is:
Walk into the palace - pass the guards and the lions - without their
permission. Do not let fear hold you back from speaking to Pharaoh, for I will
protect you.
Empowered
by HaShem's assurance, Moshe and Aaron would walk right past the guards, lions,
and dogs. HaShem miraculously rendered these threats powerless so that Moshe and
Aaron could deliver HaShem's message to Pharaoh.
Just
as HaShem encouraged Moshe and Aaron to enter the palace, so too, HaShem
encourages and protects us when we perform a Mitzvah. It is as if HaShem is
assuring us, "Do not be afraid, for I will protect you and help you to succeed
to fulfill your Mitzvah."
Of
course, we are not allowed to endanger ourselves in performing a Mitzvah. Moshe
and Aaron only put themselves in danger because HaShem specifically told them to
do so.
Nevertheless,
it is natural to have varying degrees of fears in association with some of the
Mitzvos that we perform.For instance,
we might fear the opinion of a person who does not yet understand the
significance of a particular Mitzvah.
May
the awareness of HaShem's protection help us to overpower our fears, and give us
the encouragement, confidence, and joy to perform the Mitzvoth to the best of
our ability.
[Based
on the Ohr HaChaim HaKodesh]
TODAY:
Let the joy of knowing HaShem is with you, dispel all unwantedfear from your heart.
The Alter of Slabodka writes that the plagues with which the Egyptians
were punished, additionally served to demonstrate hashgachapratis (individual providence). Although the Egyptians were paralyzed by
the darkness, simultaneously, the Jewish People enjoyed the light illuminating
their dwelling places. Moreover, Chazal tell us that during the first
plague of blood a Jew and Egyptian could drink from the same glass of water, and
the Jew would taste water while the Egyptian would only end up swallowing blood.
This was the ultimate proof that each person lives in his own personal world. At
the very same time that the Egyptian’s world was filled with blood and darkness,
the world of each Jew was filled with light and an ample supply of water.
Rav Wolbe (Shiurei Chumash Parshas Bo ) notes that
this concept is expressed by Chazal
In this week’s Parsha, we find that Yaakov Avinu fought with the Malach of
Eisav, who was also the personification of the Yetzer Hara. When Yaakov was
victorious, he asked this Malach for his name, but was asked: "Why do you ask
me my name?"
This answer by the Malach may be misconstrued as simply
answering a question with a question--or perhaps as a refusal to give a
truthful answer. However, Rabbi Zelig Pliskin (Growth Through Torah, p.
97) brings a remarkable insight from HaRav Yehudah Leib Chasman,
Z’tl. HaRav Chasman explains that this was actually the name of the
evil inclination, "Don’t ask!"
Rabbi Pliskin elucidates: "The
desires of this world draw a person like a magnet. The best way to overcome
one’s negative impulses is to be aware of how illusory these pleasures
actually are. As soon as you take a close look with your intellect at
worldly desires you will see how empty and meaningless they are. The Yetzer
Hara cautions you: ’Don’t ask!’ As soon as you start asking questions to
clarify the reality of the evil inclination, you will find that there is
nothing there. This is analogous to seeing a shadow and thinking that
something is actually in front of you. As soon as you light a candle, you
realize that what you saw was only an illusion. Use your intellect to see
the emptiness of negative desires and you will be free from their pull (Ohr
Yohail, Volume 2, p. 35)."
Rabbi Pliskin, who has written 22 important
books, B’EH, will be speaking at Hakhel’s Yarchei Kallah this Thursday
morning.
This is an important lesson for each and every one of us.
Whenever we are faced with a situation in which we say to ourselves "Better
not to think about this too much" or "Let me go with my impulse" or
"Ignorance is bliss" or "Just this one time"...remember that the Malach, the
Yetzer Hora "Don’t Ask" may be making these suggestions to you. Why not
void that temporal temptation, the pleasure-filled bag of
illusion--by lighting your own candle inside--the candle of truth?
In this weeks Parsha, we come upon the Tefillah of Yaakov
Avinu as he reaches HaMakom--the place of the Bais HaMikdash. Chazal teach
that this Tefillah was actually Maariv, the evening prayer. With this
Tefillah of Yaakov Avinu, we conclude the daily Tefillos that our Avos
instituted--since, as we have seen in Parshas Vayera, Avraham
Avinu established the morning Tefillah, and Yitzchak Avinu the afternoon
Tefillah. Because Tefillah was such an integral part of the Avos lives, we,
as their direct descendants and/or students must make it an integral,
essential part of our lives, as well. We provide below several important
points relating to the quality of our daily prayers which are culled directly
from the Kitzur Shulchan Aruch (Chapter 12):
a. Giving Tzedakah before
Tefillah is desirable, as the Pasuk states Ani BTzedek Echezeh...--I will
see your face with righteousness (Tehillim 17:15).
b. Before each
Tefillah one should resolve to fulfill the mitzvah of VAhavta LReyacha
Komocha--Loving your neighbor as yourself (VaYikrah 19:18). As we all know,
this was the custom of the AriZal. The Kitzur Shulchan Aruch adds a
beautiful and penetrating explanatory note:
If heaven forbid, there is a
division of hearts among Jews on the physical plane, then there is also no
unity in the spiritual realms. In contrast, unity on the physical level
causes a oneness in the clinging of the souls in the spiritual realm. As a
result, their prayers are also unified, and the communal quality of these
prayers makes them more beloved to HaKadosh Baruch Hu.
c. It is a
mitzvah to run to Shul, to the House of Study to learn, or to fulfill other
Mitzvos, as the Pesukim state, Let us run to know Hashem (Hoshea 6:3) and
I will run on the path of Your Mitzvos (Tehillim 119:32). Accordingly, even
on Shabbos, it is permitted to run for the sake of a Mitzvah. However,
within a Shul or House of Study, it is forbidden to run.
d. When one
approaches the entrance to the Sanctuary **he should hesitate momentarily so
he does not enter suddenly**he should then recite the Pasuk: VAni Berov
Chasdecha Avo Vaysecho--and I, through Your great kindness, enter Your
house... Afterwards, one should enter [as if having just received
permission] and proceed with awe and fear, as if he is walking in the
presence of a King.
Hakhel Note: Whether or not one actually goes to Shul
to daven, he should reflect upon these same words VAni Berov Chasdicha,
i.e., the kindness of Hashem in allowing us to stand before Him in prayer,
and the resulting great opportunity of prayer itself!
e. One should
take great care to hear Kaddish and reply to it with proper
concentration...whenever someone answers Amen, Yihei Shemai Rabba with all
of his strength and concentration, 70 years worth of severe Heavenly decrees
are nullified. It should be recited in a loud voice, for this voice will be
Shover Kol HaMikatrigim UMivatel Kol Gezairos Kashos--break down all
accusing forces and negate all harsh decrees. Nevertheless, it should not be
recited in a very loud voice, causing people to laugh and thus causing them
to sin.
Hakhel Note: The Kitzur Shulchan Aruch is an extremely concise
Halacha Sefer covering all four areas of Shulchan Aruch in one volume. When
it cites the Chazal of Yehei Shemai Rabba nullifying 70 years worth of
severe Heavenly decrees and breaking down all accusing forces and negating
all harsh decrees it is providing us with an absolute Halachic conclusion.
One should contemplate the incredible power of these words.
One
further Hakhel Note: HaRav Dessler, Ztl, (Michtav MEliyahu 4:271) teaches
that through our Tefillos we can actually raise the spiritual level of
others. As an example, he points to Rebbe Meir who prayed that his neighbors
who were biryonim (ruffians) be granted the Heavenly help to do Teshuva,
for this is how far the power of prayer can reach. There is even a special
Tefillah quoted in the Sefer Tehillah LDovid which one can insert at the end
of Hashiveynu Avinu LSorosecha at the end of every Shemone Esrei for those
who you would like to see do Teshuva.
May our Tefillos in these turbulent
times touch the Tefillos of our Avos referred to over the last several weeks,
and may we too, very soon, pray in that very place that Yaakov Avinu
did--some 3500 years ago!
-------------------------- Hakhel
MIS --------------------------
Shortly before Yaakov Avinu passed away, he requested that Yosef swear that he would bury him in Me’aras Hamachpeila. After Yosef complied with his father’s wish, Yaakov Avinu prostrated himself towards the head of the bed.
Rashi comments that he specifically bowed towards the head of the bed because the Shechina rests above the head of someone who is ill.
Rav Wolbe asks (Shiurei Chumash Parshas Vayechi) why is the Shechina located specifically above the head of an ill person? He explains that Hashem’s closeness to a person is directly in proportion to the extent that the person feels that he cannot depend on himself. The more a person feels that he can “get by” on his own, the further he is from Hashem. In contrast, someone who is ill and realizes his complete lack of strength is much less complacent. Hence, he subjugates himself before his Creator, thereby meriting a special closeness to Hashem. Additionally, our Sages tell us that an ill person’s prayers are more effective in procuring his recovery than the prayers of another for him. It is because he is more cognizant that his only help is from Hashem that Hashem favors his tefillos.
When Yitzchok and Rivka prayed together that they merit bearing children, the Torah tells us that Hashem acquiesced to Yitzchok’s prayers as opposed to Rivka’s prayers. Rashi explains that the prayers of someone whose parents are wicked cannot be compared to the prayers of someone whose parents are righteous. Rav Wolbe (ibid. Parshas Toldos) quotes The Alter of Kelm who explains the reasoning behind this phenomenon with the above concept.
Someone whose forbearers were wicked knows that they can’t depend on their merits. However, someone whose ancestors were righteous might feel that he need not pray so intensely since he has plenty of merits on which to rely.
If nonetheless he completely subjugates himself before Hashem and prays with the proper intensity, he has worked on his tefillos to a greater degree then someone without special merits. This is the form of tefilla that is awarded special treatment by Hashem.
Rabbeinu Yonah writes that someone who is haughty does not merit Heavenly assistance. The reason being that he feels that he is ‘something special’
and therefore does not subjugate himself before Hashem. Similarly, the Gr’a writes that children merit special Providence (we can witness miracles involving children on a daily basis) because they realize that they are completely dependent on others. Their lack of self-reliance is their key to receiving Divine intervention.
“Hashem is close to all those who call out to Him – to all who truly call out to Him.” Hashem listens to every single prayer without regard to the supplicant’s spiritual level. However, he must realize when he prays, that he is completely dependent on Hashem and it is only He who has the ability to assist him. The effectiveness of our prayers and our closeness to Hashem are directly proportionate to the extent that we subjugate ourselves before Him.
This dvar Torah was compiled by the family of the Mashgiach l’iluy nishmas the Mashgiach Harav Shlomo ben R’ Moshe z”l.
No matter where Yosef found
himself, he acted as if he were in the presence of Hashem. Even when he ended up
as a slave to an Egyptian master, the Torah tells us, “AndhismastersawthatHashemwaswithhim” (Bereishis 39, 3). Rashi explains that the
way his master was able to perceive that Hashem was with him was because Yosef
constantly mentioned the name of Hashem.
The Mashgiach
(ShiureiChumashParshasVayeishev) deduces an important lesson
from this pasuk. We might think
to ourselves,“In what respect
was Yosef Hatzaddik so
exceptional? Do we not also constantly state ‘baruchHashem’ and ‘imyirtzehHashem’ (G-d willing)? Have we not reached
the level of “sheimshamayimshagurbe’phiv” (the name of Heaven was always on
his lips)?” The answer is that indeed Yosef was in a different league
altogether. When he said imyirtzehHashem, he realized and truly felt that
the outcome of his actions was completely dependent on Hashem’s will. He was
able to say be’ezrasHashem because he perceived Hashem’s help
with clarity. The expressions of his mouth bore witness to the fact that Yosef
felt that “Hashem was with him”.
On the other hand, we are very
generous with our use of these phrases. We might say imyirtzehHashem without Hashem even crossing our
minds. Often people write B”SD (with the help of Heaven) on the top of their
papers, and then they proceed to pen a letter that contains lashonehara or other foolishness. We exclaim
be’ezrasHashem but we forget about Hashem Himself.
Rav Wolbe related that while once speaking to a gadol the latter observed, “Look at this
street that is bustling with so many people, and not even one of them is
thinking about Hashem!”
The Mashgiach also recounted
how he once came to Rav Yechezkel Levenstein and inquired how he was doing. Many
habitually answer, “Baruch Hashem well”, however, he answered simply, “Well”. He
felt that it was meaningless to say baruchHashem without thinking about the words
that left his mouth.
Rav Wolbe extrapolates yet
another lesson from this pasuk –
for one who has already accustomed himself to thinking about Hashem
while mentioning His name. Even while amongst secular people, he should still
speak in the same manner he would speak amongst friends. If one has a habit of
saying be’ezrasHashem or im yirtzeh Hashem, he should not refrain
from mentioning these phrases regardless of his
surroundings.
We need not take
these phrases out of our vocabulary. Rather, we should make an effort to think
about Hashem - at least on some occasions - when mentioning His name. This was
the middah of Yosef Hatzaddik, and this is the way to bring
Hashem “with us” in whatever situation we might find
ourselves.
Important Numbers
