At a recent Hakhel Shiur, Rabbi Yitzchok Sorotzkin, Shlita, related that HaRav Nosson Wachtfogel, Z’tl, was once asked the following question: All the abundance that we have today--is this a brocha--or a klala--a curse? His response was that, in fact, it is neither. Rather, it is purely a nisayon, a test for each one of us in life. Every generation has its own tests. Seventy or eighty years ago in the very same country the test may have been deprivation and even near-starvation. Today, as we visit the supermarket, the clothing store, or any one of the "Depots" that abound, we must realize that our goal is to strike the proper balance--to thank Hashem with sincere and deep thanks for the bounty and choices that we have (as per the meaning of the Brocha of Borei Nefashos), and concomitantly not to blatantly or even discreetly engorge or overindulge in that which would not please Hashem.
One must be a proactive thinker while at a smorgasbord, on a weekend vacation, at the electronics store, or even in front checkout counter in the supermarket--to decide whether he really needs that new electronic gadget, pleasure, extravagance, or even just the small extraneous item. We can pass the nisayon--replacing excess and overindulgence with appreciation and gratitude!
Order and organization are vital components of spirituality. For instance, regarding the formation of the Tabernacle and its vessels, Moshe instructed Betzallel to first make the vessels and afterwards to make the Tabernacle. Betzallel asked Moshe, “The common practice is to first build the house and afterwards bring in the furnishings. If I make the vessels before the Tabernacle is constructed, where will I place the vessels?” Moshe agreed, “You must have heard it from HaShem, because the order that you suggested is exactly the order that HaShem told me, i.e. first the Tabernacle and afterwards the vessels.” Therefore, Moshe corrected himself and told Betzallel to first make the Tabernacle and afterwards the vessels. Every Mitzvah is given with exact parameters and order. If someone keeps Shabbos on Tuesday, it is not counted as Shabbos observance. However, concerning the formation of the Tabernacle and its vessels, what difference does it make if one item is made before the other? In the end, won’t all the necessary parts and pieces be available for the formation of the Tabernacle? The order of the making the Tabernacle and its vessels is a primary factor in the act of building the Tabernacle. If it were built out of the prescribed order, the quality and quantity of holiness would be significantly diminished. HaShem keeps the world in perfect order, i.e., the sunrises every morning and sets in the evening at the precise time, the seasons follow their yearly cycle, the oceans stay within their boundaries, etc. So too, by arranging order to our days, we will sanctify and add tranquility to our lives. May we perform the Mitzvoth in their proper time and place. In turn, HaShem will bless us with holiness, happiness, and peace. [Based on Da’as Torah of Rav Yerucham HaLevi]
The Chofetz Chaim (Toras HaBayis, Chapter 2) writes that when one enunciates words of Torah, he can say approximately 200 words in one minute, and each word constitutes a separate mitzvah (as explained by the Gra in his commentary to Mishna Peah 1:1) for which a separate "defense attorney" malach is created. This would mean, of course, that if one established a five-minute seder after Ma’ariv or before going to sleep, he would accumulate 7,000 mitzvos (and defense-attorney malachim) a week, or 365,000 for the solar year. In a lifetime, this translates into millions upon millions of mitzvos. We mention the five-minute seder specifically after Ma’ariv and/or before going to sleep, because the Shulchan Aruch (Orach Chayim 238) devotes an entire siman to the absolute requirement to set aside time to learn at night. We urge you to study the fascinating and uplifting words of the Mishne Berurah on this siman.
TONIGHT IS THE NIGHT to start this "multi-million mitzva" five-minute k’viyus itim as a z’chus for yourself, your family and K’lal Yisroel.
a. Although apparently a mundane, unimportant and wasteful activity, taking a haircut (and shaving with a permissible shaver) actually merits an entire siman in Shulchan Aruch (Yoreh Deah 181). The Peleh Yoetz (Chapter on "Giluach") and Elef Hamagen to Mateh Ephriam 581:105 advise us that before taking a haircut, one should have kavana—specific intent in mind—and preferably articulate that he is about to avoid the aveiros of:
1) Hakofas P’eos Harosh (rounding the corners of the head); and
2) Hashchosas P’eos Zaken (cutting the corners of the beard)
The Peleh Yoetz adds that one should additionally have kavana that he is taking a haircut l’kovod Shabbos. We may add that one can also have in mind to fulfill the mitzva of kovod habrios.
b. It is purported that the Rogotchover Gaon (HaRav Yosef Rozen, Z’tl) never took a formal haircut because of the "bitul Torah" involved in not learning while his head was uncovered. We asked Rav Moshe Sternbuch, Shilta, whose shailos v’teshuvos are replete with the ma’aseh rav and personal stories of many poskim why this was the case. After all, can’t one still "think in learning" with his yarmulke off? At the very least, one could review the Six Constant Mitzvos. Rav Sternbuch replied that while this was true, the quality of the learning--the pilpul, clarity and depth--would not have occurred without a yarmulke on! Thus, a proper head covering not only provides Yiras Shomayim (Shabbos 156B, Mishne Berurah 2:11), but actually improves the quality of learning!
c. According to the Shulchan Aruch (Orach Chayim 4:18-19), after taking a haircut, one must wash his hands with a cup until the wrist (Mishne Berurah, seif katon 38).
Putting Things in Perspective. As noted above, even taking a haircut can, and should, be transformed from the mundane into the spiritual. Perhaps one of our most commons faults is our failure to think of what we are doing in our daily lives. A Gadol once asked: If the mon was a holy, spiritual food to those who intended it as such, and, on the other extreme, was a "steak and potatoes" meal to those with earthy desires, what did it taste like to one who had no specific intention? He replied that it tasted like nothing, because if one has no intent, he has nothing. This can be likened to a non-observant Jew who enters a glatt kosher restaurant and eats a glatt kosher meal simply because it is convenient for him, and not because he intended to eat kosher. This person has not performed a mitzvah (See Orach Chayim 60:4). Not far ahead of him, is the observant Jew who goes to the glatt kosher restaurant because he desires to partake of kosher "Greek-Chassidic Cuisine". The true purpose of eating is, of course, to be strong and healthy to properly serve Hashem. Kavana, proper intent, is the key to success. If one specifically intends not to speak loshon hara, he can be credited with observing up to 17 mitzvos Lo S’aseh and 14 Mitzvos Aseh (Sefer Chofetz Chaim, Introduction). Try this exercise once a day: Take something you have to do during the day and determine how many mitzvos you are doing. It is up to you to transform and elevate your everyday hassles, obligations, drudgery and difficulties (nobody can do it for you). Some examples:
1) Doing homework with your third grader who is fighting you every part of the way
2) Shopping in the supermarket on Thursday evening
3) Dealing with the many difficult people at your job
4) Balancing your checkbook
5) Cooking meals
6) Greeting and talking with someone you do not know.
With proper kavana, you are creating z’chusim for yourself for eternity.
"HaShem is with me, I have no fear; what can man do to me?”
When things don’t go the way we want, we can react in one of two ways. Human nature responds with frustration. Whereas, a person of faith trusts in HaShem, that the situation will ultimately be good.
For instance, when Joseph’s brother’s sold him into slavery, his future looked bleak. What was the likelihood that he would ever find freedom or become reunited with his father, Yaacov? Yet, Joseph maintained steadfast faith in HaShem. He believed that HaShem would reverse his fate. On the merit of his faith in the face of darkness, HaShem rescued him from slavery and made him king of Egypt!
In light of this King David said,”HaShem is with me, I have no fear; what can man do to me?” That is, even when I am in a trying situation, I maintain my awareness that “HaShem is with me.” Therefore, “I have no fear; what can man do to me?” Meaning, I trust that HaShem will reverse the difficulty to good. Trust in HaShem empowers us with irrepressible optimism. Rather than letting the hardships of life bring us down, our faith assures us that HaShem is with us in every event of our lives. If trouble meets us, “we will not fear,” because we know that HaShem will convert every life experience into a positive blessing.
May we strive to place our steadfast trust in HaShem. In turn, we will always be hopeful because we know that HaShem will illuminate every darkness with golden and glorious sunrise! [Based on Chochmah U’Mussar of the Alter of Kelm]
TODAY: Say to yourself: ”HaShem is with me, I have no fear; what can man do to me?”
Yerushalayim is remembered on Shushan Purim, by our observing Purim on that day in its environs in order to increase its honor. With the honor and glory of Yerushalayim so much at stake in our time, we provide the moving words of Dovid HaMelech in Tehillim 122: “Sh’alu Sha’lom Yerushalayim Yishlayu Ohavoyich...--pray for the peace of Yerushalayim; those who love you [Yerushalayim] will be serene.” The Radak in his commentary to this Pasuk teaches that these are the words that Jews must utter in Galus--Pray to Hashem for the peace of Yerushalayim. What is the “peace of Yerushalayim?” The Radak (almost prophetically) writes that this can only be attained with kibutz galios--the ingathering of the exiles--because there will not be peace as long as the “Arailim” and Yishma’aylim”--the Christians and Arabs--war over the City.
In his commentary to this very same Pasuk, HaRav Avrohom Chaim Feuer, Shlita, brings the following Chazal (from Meseches Derech Eretz Zuta): “HaKadosh Baruch Hu said to Bnai Yisroel: ‘It was you who caused the Bais HaMikdash to be destroyed and My children to be driven into exile. All I ask is that you pray for the peace of Yerushalayim and I will forgive you!’”
Based upon the teaching of Dovid HaMelech, as explained by Chazal and the Radak, it is incumbent upon us to do what we can at this pivotal point in our history. We cannot place the blame on this Israeli politician, or that foreign Head of State, on this Arab terrorist, or that Arab terrorist, and be satisfied that we are doing all that we can. After all, Haman was a Rasha, and Achashveirosh was a Rasha and/or a fool, but ultimately it was the Jews at that time that got themselves into that mess and had to get themselves out of it. The responsibility for Yerushalayim--for our kibutz galios--which is so imminent, falls squarely on our minds and hearts. We must hold ourselves accountable, not as a matter of guilt, but as a matter of responsibility--to ourselves, our families, and our people. We cannot afford to sigh once or twice a day, and otherwise be callous and indifferent to the grave situation at hand. Dovid HaMelech gives us the key to unlock the door- “Sh’alu Sha’lom Yerushalayim Yishlayu Ohavoyich”--Daven! Daven! Daven!
If one does not feel he has any more time to recite additional Tehillim during the day, let him at least be sure to recite the brocha of “Vl’ Yerushalayim Ircha”--which he is reciting in any event three times a day in Shemone Esrei--with purity of mind and heart. For the next four weeks until Purim, let us use our Power of Prayer--for the sake of Yerushalayim, which is oh so much for the sake of ourselves, for the sake of K’lal Yisroel--and for the honor of Hashem!!
Adam Harishone was a being created with an awesome spiritual stature. Our
Sages tell us that his height reached the heavens and he was able to see from
one end of the world to the other. However, he sinned and his stature was
diminished greatly. Nevertheless, Hashem never desists from trying to bring
Bnei Yisroel to this original spiritual level. After a long journey beginning
with Avraham Avinu and culminating with the acceptance of the Torah at Har
Sinai, Bnei Yisroel finally retrieved this long lost and greatly yearned for
spiritual level. Yet, merely a few days later they lost it once again when
they worshipped the golden calf. From the time the second luchos were given, the purpose of the Torah has been to allow Bnei Yisroel to regain the
greatness with which man was created.
It is for this reason, writes Rav Wolbe
(Alei Shur vol. II pgs. 20, 21) that he placed "man" (rather than the
Torah) at the focal point of his sefer, It is towards his perfection that
man must strive, a goal that would allow him to reclaim his tremendous
stature.
Rav Wolbe continues that one would be mistaken to think that
by a perfunctory performance of the mitzvos he will automatically become an
"adam hashaleim." We must always bear in mind one of the golden rules of
avodas Hashem: Any aspect of spiritual perfection that one does not
apply himself towards achieving will not be achieved. Although every
mitzvah performed garners reward, if one did not work on reaching shleimus,
he will certainly be lacking in this world and the next.
Since the
perfection of man is the focal point of the Torah in general, and Alei Shur
in particular, we must first define what exactly is the perfect "man."
Yechezkel was the only prophet to whom Hashem constantly referred as "ben
adam" (the son of man). Rashi offers two possibilities for this interesting
appellation: "Because he had visualized Hashem's "chariot" and walked amongst
the Heavenly beings like one of the angels, he was referred to as the "son
of man." In other words, there is no human being there [in heaven] except
him. Alternatively, he was so called lest he become arrogant because he was
familiar with Hashem's chariot and the celestial beings."
These two
explanations are both accurate descriptions of what a man is. Every person
contains both of these extremes; the ability to reach the greatest heights of
the heavens, and the humbleness rooted in his origin i.e. his creation
from a clod of earth. This is the greatness of man. It is within his reach to
attain awesome spiritual heights, and the greater the attainment, the greater
the humility. Moshe Rabbeinu, the greatest prophet that ever lived, was
also the humblest person ever to walk this earth. One's tremendous hasagos
should work together with one's middos, allowing him to remain humble despite
his achievements. It is towards this perfection that Bnei Yisroel should
strive.
This dvar Torah was compiled by the family of the Mashgiach
l'iluy nishmas the Mashgiach Harav Shlomo ben R' Moshe z"l
I heard this week an unbelievable speech from Rav Avraham Schorr Shlita
about the power of prayer on Purim Kotton.
He quoted a Chidushei
Harim that explained a reason for the mitzvah of "chayav inush lbisumei
bepuryah", the mitzvah of drinking on Purim.
He told a story that
happened in the times of the Bal Shem Tov. There was a terrible decree
against the Jews, everybody prayed and did various mitzvahs but nothing
changed and the decree was still in place. Finally the Bal Shem Tov
instructed one of his followers to go to a distant down and find a certain
drunkard and bring him back to the Bal Shem Tov. The messenger was advised
not to allow the drunkard to drink so that he would be sober when he was
brought to the Bal Shem Tov. When the drunkard was brought to the Bal Shem
Tov, he asked the drunkard for a bracha that the decree be abolished, he
gave a bracha and immediately the decree was annulled.
The Bal Shem
Tov explained to his close followers that this person had done an
unbelievable mitzvah of saving a girl; the mitzvah of Pidyun Shevuyim and in
shamayim they were so moved that it was decreed that whatever this person
would ask for would be granted immediately. Suddenly in shamayim there was a
big debate, how can a simple person be given such unbelievable power of
blessing, maybe he will use it for the wrong things? So they decreed that he
would be a drunkard all the time so he would not even realize this power
that was given to him.
"THE CHIDUSHEI HARIM EXPLAINED THAT ON PURIM
THERE IS A LAW THAT "KOL HAPOSHET YAD NOSNIN". ANYONE WHO ASKS YOU HAVE TO
GIVE. THIS IS TRUE ALSO REGARDING PRAYING, WHEN WE DAVEN TO H-ASHEM HE HAS
TO ANSWER OUR REQUESTS. SO TO COUNTER THIS UNBELIEVABLE POWER OF PRAYER, THE
CHACHOMIM MADE THE LAW OF DRINKING ON PURIM SO THAT WE DON'T USE THE DAY FOR
PRAYING FOR THE WRONG THINGS. THE CHIDUSHEI HARIM CONTINUES THAT IF SOMEBODY
FEELS THAT HE WANTS TO BE SMARTER THEN THE CHACHOMIM AND HE WON'T DRINK AND
WILL SIT AND DAVEN ALL DAY LONG, HE IS WRONG FOR NOT LISTENING TO THE
CHACHOMIM."
THERE IS A MISHNA IN MEGILLAH THAT SAYS "EIN BAIN ADAR RISHON
L'ADAR SHENIE ELE KRIAS MEGILLAH UMATONAS LEVYONIM BILVAD"; THERE IS NO
DIFFERENCE BETWEEN THE FIRST ADAR AND THE SECOND ADAR ONLY THAT YOU CAN NOT
DO YOUR OBLIGATION OF READING MEGILLAH AND PRESENTS FOR THE POOR.
THE
POWER OF PRAYER REMAINS EXACTLY THE SAME; HOWEVER, BY THE FIRST ADAR THE
RABBIS DID NOT MAKE AN OBLIGATION TO DRINK.
SO HERE WE HAVE A DAY
THAT HAS THE TREMENDOUS POWER OF PRAYER AND THE CHACHOMIM DID NOT COUNTER IT
WITH AN OBLIGATION TO DRINK.
LET US USE THIS WEDNESDAY TO DAVEN TO
H-ASHEM FOR ALL THE RIGHT THINGS, KLAL YISROEL IS LIVING THROUGH DIFFICULT
TIMES AND THERE ARE MANY THINGS TO DAVEN FOR...WE SHOULD BE ALL BE ZOCHE TO
SEE MOSHIACH BMIHERA BYOMEINU.
THIS SHOULD BE A ZECHUS FOR THE NESHAMA OF
MOSHE DOVID BEN PINCHUS DOV, HIS NESHAMA SHOULD HAVE AN ALIYA.
In honor of Purim Katan, we remind everyone to spend some additional time in
“Mishte V’Simcha”--in rejoicing--today. The Rema, as well as the Mishne
Berurah to Shulchan Aruch, Orach Chaim 697, writes that one should at least
increase one’s Seuda--at least a little bit--in recognition of the day. If
you are thinking of having a meat sandwich for lunch, or perhaps a small
amount of wine, you can now transform it into a “L’Shem Mitzvah!
HaRav
Avigdor Miller, Z’tl, often pointed out that we could have been fueled by
consuming gasoline just like cars. Instead, Hashem in His great Chesed gave
us the opportunity to look at, smell and taste thousands upon thousands of
edible wonders of His creation. Perhaps today is a day to especially reflect
upon this.
The Rema cited in the previous Note who
rules that one should increase his Seuda on Purim Katan, then immediately
concludes his commentary to Shulchan Aruch with the words “Tov Lev Mishte
Somid--the good of heart is always joyous (Mishlei 15:15).
It is
important to note that this Pasuk in Mishlei opens with the words “Kol Yimei
Oni Ra’im--all the days of a poor man are bad.” Thus, Shlomo HaMelech, the
wisest of all men, teaches us that the true contrast in life is not between
a “poor man” and a “rich man”, or a “good-hearted” and
“bad-hearted” individual. Rather, the true contrast is between the poor [of
heart]--and the good of heart.
Rabbi Zelig Pliskin, Shlita, at a
Hakhel Shiur, explained that a “poor” person’s days are bad because he
spends his day being poor of heart--looking at what is wrong, what has
gotten messed up, what needs improvement--taking up his time with
feelings of anger, negativity, disappointment and dejection,rather than
looking at accomplishments, successes, appreciation, and anything and
everything that has, in fact, gone right. In this regard, Rabbi Pliskin suggests that a person try to control his negative tendencies, and move them
in a positive direction. One can remind himself to think positively and properly throughout the day, by finding reminder signals in his daily life.
For instance, when he hears a cell phone (which is not his) going off during
a meeting, rather than getting annoyed (especially if the person answers the
call while talking to him), one can instead appreciate that he heard the
sound, the accomplishments of modern technology, etc.
In fact, HaRav
Chaim Shmuelevitz, Z’tl, teaches that Aharon HaKohen wore the Choshen--the
breastplate--upon his heart not only as a reward for “his heart being
happy” when Moshe Rabbeinu took over his leadership position in Mitzraim
(Shemos 4:15), but also to serve as a constant reminder to him to be glad of
heart. Each one of us could, and should, make similar reminders for
ourselves in our daily life. With this, we will be fulfilling the concluding
words of the Rema to Shulchan Aruch Orach Chaim, which teaches how we are,
in point and fact, to conduct each and every one of our precious
days!
-------------------------- Reprinted with permission from Hakhel MIS
"Darkness descends and it is night" - This refers to olam
hazeh which is comparable to the night" (Baba Metzia 83b). The Mesillas
Yesharim elucidates this interesting analogy in a brilliant manner. Darkness
causes two distinct problems: it either completely hinders one's ability
to see any given object, or it causes one to falsely perceive an object e.g.
he thinks a person is merely a pillar. Similarly, this physical,
materialistic world does not allow one to distinguish the pitfalls
that are inherent in life. Moreover, it fools one into perceiving the good
as bad and the bad as truly good. Rav Wolbe writes (Alei Shur vol. II pg. 86)
that this is where the Torah steps in. The Torah is the light that
clarifies all confusion, thereby guiding the Jewish people through the
darkness of olam hazeh. It is the tool that has the ability to enlighten us
in every situation, be it with regard to the world in general or our
particular bodies.
The Medrash tells us: "Hashem said, 'From all the
nations that were created, I love only Yisrael… From all that was created I
love only justice - as it is written, "For I am Hashem who loves justice
(mishpat)". I will give what I loved to the nation that I love'." What
is this 'mishpat' that is so dear to the Creator? The pasuk in this week's
parsha commands Bnei Yisroel, "And you shall make a 'choshen mishpat'
(breastplate)" (Shemos 28, 15).
Rashi explains that it was called
mishpat because it clarified its words, similar to the concept of
justice. This is the purpose of the laws in the Torah: to clarify every
situation and interaction with one's fellow man, leaving no room for
doubt.
The Gemara (Pesachim 50a) relates that R' Yosef the son of R'
Yehoshua ben Levi became ill and his soul took leave of his body. When he
"returned" from the world above, his father asked him what he had seen. "I
saw an inverted world" he answered. "Those that are high in this world are
low in the next world, while those that are low in this world are high in the
next world!" His father responded, "My son, you have seen a world of
clarity" (undistorted by the biased appraisals of human beings). "Where do
we [who study the Torah] stand in the next world?" his father inquired.
"Exactly where we stand in this world is where we stand in the next
world. Additionally I heard them say, 'Praiseworthy is he who comes to
this world with his Torah in hand.'"
The Next World is the world of true
clarity. Nevertheless, those who study the Torah and are guided by its
light, live with a similar clarity even in this world. They are respected in
the Next World exactly as they respect one another here in this world. Their
Torah has created for them a world of clarity even during
their lifetime.
Additionally, R' Yosef heard the way one arrives at
this world of clarity. "Praiseworthy is he who comes with his Torah in hand."
A person must not merely know what the Torah asks of him, but he most also
translate this knowledge into actions. There is no new situation
or invention that has arisen or will emerge, that cannot be clarified
halachicaly by the statutes of the Torah. This is the clarity we must strive
for in this world, which will in turn assure us a similar clarity in the
World-to-Come.
This dvar Torah was compiled by the family of
the Mashgiach l'iluy nishmas the Mashgiach Harav Shlomo ben R' Moshe z"l
Bais Hamussar
As we all know, “Mishenichnas Adar Marbin B’Simcha--when one enters into Adar, we increase our joy” (Taanis 29A). There is discussion in the Achronim as to whether this increased level of joy commences with Adar I--today. The Sefer _Adar U’Purim_ by HaRav Yoel Schwartz, as well as the Aishel Avrohom (Butshatsh) both learn that in fact the joy commences with Adar I. HaRav Schwartz understands this from the term “Mishenichnas”, which indicates that the initial entry into Adar warrants the increased degree of happiness. He adds from the _Sefer HaTodaah_ (by HaRav Eliyahu Kitov, Z’tl) that the Mazal of Adar is “Dagim”, which is “fish” in the plural (as opposed to Dag, in the singular), in order to indicate that the Mazal of both months of Adar is identical, and that they are both to be infused with joy. The _Shaalos Yaavetz_ (2:88), however, regards only the Adar which is close to Purim as the Adar of Simcha.
If we are “strict” in this matter, and rule that we must begin our increased Simcha today, how can we begin to manifest it? The Sefer Nimukei Orach Chaim (to Shulchan Aruch, Orach Chaim Chapter 685) writes that each person should engage in activities or do things that make him personally happy. HaRav Schwartz adds that it is a nice custom to post signs in your home reading “MiShenichnas Adar Marbin B’Simcha”--in order to have a constant reminder to feel and experience an increased level of Simcha.
Increased Joy for two consecutive months--yet another benefit of a Jewish Leap Year!
Special Note Two: Why do we read Hallel on Rosh Chodesh, at the beginning of every new month?
The Tanya Rabosi (quoted by the Sefer Taamei Dinim U’Minhagim) provides us with the following answer: Dovid HaMelech in the last Chapter of Tehillim (Chapter 150--Halleluka Hallelu Kel B’Kadsho), which we recite every morning, uses the word “Hallelu”** twelve** separate times in order to express the different kinds of Hallel that we are to give to Hashem during each of the **twelve** corresponding months of the year. Thus, for example, the sixth time Hallelu is used in this chapter, is in the phrase “Hallelu B’Teka Shofar”, corresponding to the sixth month of the year--the month of Elul--in which we blow Shofar the entire month, and the seventh time Hallelu is used is “Halleluhu B’Nevel V’Chinor” (with lyre and harp), corresponding to the Simchas Bais Hashoeva of Sukkos, so befittingly culminating the month of Tishrei. Now, the twelfth Hallelu, which corresponds to the 12th month of the year--Adar I--is climactic--“Kol HaNeshama Tehallel Ka”--Let all souls praise Hashem! In fact, the reason we repeat the same Pasuk--Kol HaNeshama (i.e., a thirteenth Hallelu) when reciting this Chapter in the morning is to take into account second month of Adar--the thirteenth month of the year! What appears clear from this is that our Avoda, our sacred and wonderful task, for this month (and continuing into Adar II), is to raise our souls in the service of Hashem.
This month, as we recite “Kol HaNeshama” daily, let us feel within ourselves a raising of our souls, a heightening of our spiritual awareness, a supernal inner joy--in our lot (pun intended)--and in our life!
Special Note Three: Every Rosh Chodesh, in addition to the regular Shir Shel Yom, we also recite Barchi Nafshi (Tehillim 104). The Tur writes that this is because this Chapter contains the phrase “Asa Yorayach L’Moadim--He made the moon for the festivals”--for through the new moon and the new month, we know when to properly celebrate our Moadim. The Zohar (Medrash HaNeelam, Parshas Vayera) also adds to our understanding of this Chapter--writing that every Rosh Chodesh the souls of the Tzadkim in Gan Eden recite this very same Mizmor!
It behooves us to recognize and reflect upon the power and profundity of what we may sometimes view as “nice” Minhagim--and appreciate each and every one of our Minhagim for the sublime and purifying effect it truly has upon us--whether we know it or not!
-------------------------- Reprinted with permission by Hakhel MIS --------------------------
"And they shall make for Me a mishkan and I will dwell amongst them"
(Shemos 25, 8). Our Sages explain that the commandment to build a
mishkan was not merely given to the general public, but also to each and
every individual. Each person should conduct himself in a way that befits the
Shechina and Hashem will dwell inside the person himself.
How
can we effect that Hashem will bring His Shechina down into this
materialistic world, not to mention into the physical body of a human being? Rav
Wolbe (Da'as Shlomo 313) enlightens us with a Medrash that tells
us that the greatest prophet of all times asked this very question. Hashem
commanded Moshe to build the mishkan to parallel the heavenly visions
that he perceived during his stay on Har Sinai. The Medrash
compares their dialogue to that of a human king and his servant. The king, who
has a strikingly handsome countenance, instructs his servant to draw his liking
for all to see. "How could I possibly encompass all his majesty's glory and
beauty in a mere painting?" asks the servant. To which the king responds,
"You do as much as you can with your paint, and my complete glory and honor
will be portrayed by my body itself". Similarly, Moshe asked Hashem, "Am
I G-d that I have the ability to create something that corresponds to the
Heavenly bodies?" To which Hashem answered, "You recreate their form with
linen, wool, and red dyed materials and I will leave my ministers up in Heaven
and bring My Shechina down to Earth amongst you."
It
was self understood by Chazal that if Hashem would place His Shechina
down here in this world, it would have to be in an environment that parallels
His world up above - and this was Moshe's difficulty. How could a human being
possibly reconstruct a dwelling place that rivals the Heavenly palace created by
the Creator Himself? However, the answer was short and simple: You do yours and
I will do Mine. The Medrash tells us that the wooden beams and golden
braces resembled the angels and stars. Although the likeness was minute, there
was enough of a resemblance for Hashem to consent to dwell amongst us. Bnei
Yisroel merely needed to lay the groundwork and Hashem would fill in the rest of
the picture.
The
Chinuch asks why we must perform the many commandments whose purpose is
for us to identify with yetziasMitzrayim. Wouldn't it be enough
if we would take some time to contemplate this awesome occurrence and thereby
ingrain it in our minds and hearts? He answers that a person is influenced
primarily by his deeds rather than by his thoughts.One who physically
performs the many mitzvos of the Torah will automatically change for the
better. Each and every deed affects him and therefore, the Torah gave us many
mitzvos to help us in our path to perfection. Why is it that one's heart
is drawn after his actions and not after his thoughts? This can be explained
with the above concept.Once we do the
required actions that lay the groundwork for Hashem to reside in our hearts,
Hashem responds by helping us reach the goals that we seek. All the
mitzvos of the Torah in general, and the building of the mishkan
and its utensils in particular, parallel awesome things in the Higher World.
However, all we are asked to do is to perform the mitzvos as instructed.
The deed itself is the way to bring Hashem's Shechina into our lives.
One
who wishes to improve his davening should first work on the physical
aspects involved. He shouldn't sit in a slouched manner or with one leg lying on
the other. He should stand with a proper demeanor and enunciate the words
carefully. He will soon find that his davening has taken on an altogether
new appearance. The same holds true for all mitzvos.
This
dvar Torah was compiled by the family of the Mashgiach l'iluy nishmas the
Mashgiach Harav Shlomo ben R' Moshe z"l
Rosh Chodesh Adar 1 is tonight, Tuesday night, February 5th.
Adar 1 is a two-day Rosh Chodesh, and lasts from Tuesday night until Thursday night.
Please remember to add in all your Tefillos, beginning Tuesday night in Maariv, Yaale v'Yavo in your Amidah and when you bentch after eating.
Rosh Chodesh literally means the head of the month, but the word 'Chodesh' comes from the root 'chadash' meaning new, referring to the New Moon. The monthly renewal of the Moon, is compared to the Jewish people who also from time to time wax and wane and in the future will stay whole.
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit Amidah, also the Yaaleh V'yavo is added to the Amidah and to Grace After Meals; the additional Musaf is said. Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Today is the yahrtzeit of HaRav Nosson Tzvi Finkel, Z’tl, the great Alter of Slobodka. His Gadlus built future generations in Europe, Eretz Yisroel and America through his students, among them HaRav Aharon Kotler, Z’tl, HaRav Yaakov Kamenetzsky, Z’tl, HaRav Yaakov Yitzchok Ruderman, Z’tl. We have excerpted below some of his teachings from _Sparks of Mussar_ by Rabbi Chaim Ephraim Zaitchik.
1. To R’ Nosson Zvi, chesed was as important as fear of G-d and observance of mitzvos. When his son R’ Moshe fell ill, R’ Nosson Zvi sent a messenger to three Yerushalmi’s asking them to pray for his son’s recovery: The elderly Kabbalist R’ Shlomo Elyashav, another tzadik from the elders of Jerusalem, and a medic who was famous for his deeds of kindness.
2. The cornerstone of R’ Nosson Zvi’s service of G-d was chesed. This, to him, meant being careful of another’s honor and dignity, helping others, having one’s heart overflow with love and kindness, utilizing every opportunity to benefit others. It meant that older students should learn in Chavrusa with younger ones in order to imbue them with the spirit of Torah and Mussar. Above all, it meant that one should greet his fellow with a pleasant countenance, because it makes the other person feel good and binds people together in friendship.
3. A senior talmid from a famous yeshiva in Poland stopped by in Slobodka on his way back from Lithuania. R’ Nosson Zvi told him several times to smile. The talmid, who had been trained all his life to be serious and tense, could not change his habit, and did not smile. R’ Nosson Zvi regarded this as a serious character flaw, and he refu
Our Creator brought us into existence in order to reveal the splendor of the Shechinah - the Divine Presence - upon us. The eternal delight of the Shechinah is the supreme and ultimate pleasure, i.e., "One moment of pleasure in the Future World, is greater than all of the pleasures of this world." HaShem placed us first in this world and granted us free choice between good and evil. HaShem hopes that we will chose good so that we will merit a share in the Future World, the place where the Shechinah is revealed to those worthy souls. Yet, if HaShem’s only desire is to grant us eternal joy, why didn’t he simply place us in the Future World, without first placing us in this material world? Why did the Highest Wisdom determine that we must live in a world of free choice before experiencing the Light of HaShem?
The goodness of HaShem is the Highest Perfection; moreover, HaShem, alone, is absolutely Perfect. In order for a human being to merit the Light of Divine Perfection, we need to desire and strive for goodness. Our very will and effort to be good, is a prerequisite to experience the Ultimate Goodness of HaShem. That is, wanting to be good, is the very root of perfection. Through our free choice in this world between good and evil, we have the opportunity to exercise our preference for goodness, which is the basis of worthiness to partake of the Perfect Goodness - the Splendor of the Shechinah. HaShem gives us the opportunity to be masters of our own destiny. May we align our sails with the winds of goodness so that we attain the supreme Goodness; the enjoyment of the Eternal Splendor of HaShem. [Based on Derech HaShem, of the Ramchal]
TODAY:Let the awareness of your opportunity to strive for the Ultimate Good power
you to perform countless good
deeds.To subscribe (free) to eMussar send email to
Salant or
visit our website www.salantfoundation.org
A peddler came
into the market and called out, "Who wants to buy the elixir of
life?" Rabbi Yanai approached him and asked to see his goods. The peddler
took out a book of Psalms and showed him the verse (34:13): "Who is the
man who desires life, who loves days of seeing good?"
"The next
verse answers the question raised in the first verse, "Who is the man who
desires life?" said the peddler. "Guard your tongue from evil, and
your lips from speaking deceit. Turn from bad and do good, seek peace and
pursue it."
Rabbi Yanai
responded, "All my life I have been reading this passage, but I did not
know its meaning until the peddler explained it to me." (Midrash Vayikra
Raba 16:2)
What was the
new insight that so impressed Rabbi Yanai? The peddler explained that the
verse, "Who is the man who desires life," is not referring to a
person who wants to avoid death. Rather, the verse reveals the way to TRULY BE
ALIVE. That is, "Guard your lips from evil, do good, seek peace and
pursuer it."
There are many
levels of existing in this world. Typically, we determine if a person is alive
if they are breathing and their heart is beating. However, the Torah
illuminates the path to grasp the essence of life. That is, doing good deeds is
the factor that makes us truly alive. May we be inspired to live the good life,
by performing good deeds - and then we will truly scintillate with life.
[Based on
Cochvei Ohr of Rabbi Yitzchak Blazer]
TODAY: Do a
good deed and feel your whole body and soul fill with vitality.
To subscribe
(free) to eMussar send email toSalant or visit our website
www.salantfoundation.org
"And these are the laws that you shall place before them" (Shemos 21, 1).
Rashi asks why the Torah felt it pertinent to enumerate the many
halachos of parshas Mishpatim right after the commandment
regarding the building of the mizbeiach. He answers that we are to infer
from the juxtaposition that the Sanhedrin (high court) should be situated
right next to the mizbeiach i.e. in the Beis Hamikdosh.
Rav Wolbe (Shiurei Chumash Parshas Mishpatim)
notes that in every court of law, the seal of its country is displayed
prominently. The reason is that the court judges with the backing of their ruler
or in accordance with the laws of the country. In a similar vein, the laws of
the Torah are the symbol of Hashem's Kingship. Yet, "The laws of Hashem are
true, altogether righteous" (Tehillim 19, 10). There is no legal
system in the world that pretends that all its laws are true andcompletely objective. Rather, they are merely a group of guidelines
that were laid down by agreement of the general populace in accordance with
their needs. However, the laws of the Torah did not originate from our
own mutual agreement; they are Hashem's commandments, and therefore absolute
truth. The Sanhedrin is located in the "house of Hashem" because they
represent His laws – laws that are true in the purest sense of the word. It is
for this reason that one who goes to a gentile court of law instead of a Jewish
court has desecrated Hashem's name. As Rashi tells us, "And these are the
laws that you shall place before them" - and not before the courts of
gentiles. Even if one knows that the gentiles rule similarly on a specific
matter, he who brings his case before the court of gentiles has desecrated the
Name of Hashem.
The Mashgiach asserts that there is yet another reason
why the Sanhedrin was situated next to the mizbeiach. It is not
possible to separate one's avodasHashem (represented by the
sacrifices offered on the altar) from the way he acts between himself and his
fellow man (represented by the Sanhedrin). For one to be meticulous in
his observance of the mitzvos between man and Hashem, while derelict in
his observance of the mitzvos between man and his fellow man, is
antithetical to the Torah way of life.
Rav Yisroel Salanter zt"l, the famed
founder of the Mussar Movement, passed away during the week that
parshas Mishpatim is read. The ba'aleimussar stated that
it was because he spent his life trying to restore the laws dealing with man and
his fellow man to their appropriate status, that he merited passing away during
the time in which we read the portion of the Torah that deals with these very
laws. One of the most basic foundations of mussar is that one should be
meticulous with the laws of ChoshenMishpat (monetary matters) as
he is with the laws of OrachChaim (daily living i.e. mitzvos
bein adom lamakom). Are we as careful in our dealings with our fellow man as
we are in our dealings with Hashem?
This
dvarTorah was compiled by the family of the Mashgiach
l'iluynishmas the Mashgiach Harav Shlomo ben R'
Moshe z"l.
"Then I will not be ashamed, when I gaze upon all Your commandments (Psalm 119:6)." Why would anyone feel ashamed in gazing upon Hashem's commandments? Is David implying that there is something shameful about G-D's word? David is instead teaching us an important psychological truth. When we have a job to do and fail to complete or even begin it, the very sight of the task causes us distress. When we read of a resolution unfulfilled or barely begun, we feel a sense of shame. David, gazing upon Hashem's commandments, is not ashamed nor is he distressed, for he has fulfilled the commandments. He has behaved in accordance with G-D's will, and has used his potential well and in the service of Hashem and his people.
reprinted with permission from Rachel Lerner, 2008
a. Granola Bars. Granola, or roasted kernels of grain, may be manufactured into different products by various processes. As a result, special care must be taken as to the appropriate brocha rishona and brocha achrona. The final opinion of the sefer V’zos HaBrocha (Rav Aleksander Mandelbaum, Shlita) and the sefer The Halachos of Brochos (Rav Pinchos Bodner, Shlita) is that the appropriate brocha rishona on Granola Bars is borei pri ha’adoma (only if the whole grains adhere to each other as a result of the cooking process, would the appropriate brocha be borei minei mezonos). As for the brocha achrona, the sefer The Halachos of Brochos states, “There is, however, uncertainty among the Rishonim, as to which brocha achrona is most appropriate for roasted grain products. The Shulchan Aruch suggests, therefore, that a yorei shomayim should try to avoid having to make a brocha achrona on such products either by only eating them during the course of a bread meal or by eating less than a k’zayis within k’dei achilas praas.” We urge you to ask your Rav for a final p’sak on the brocha achrona.
b. Rice Cakes. There is a great machlokes of our contemporary poskim as to the appropriate brocha rishona for rice cakes. The sefer V’zos HaBracha concludes that the appropriate brocha is borei pri ha’adoma. This is also the conclusion of The Halachos of Brochos. On the other hand, the sefer The Laws of B’rachos (Rav Binyomin Forst, Shlita) concludes that the appropriate brocha rishona is borei minei mezonos. Rav Dovid Feinstein, Shlita, poskens that the appropriate brocha
Important Numbers
