We provide the following post-Shavuos notes to our readers:
1) In a pre-Shavuos Bulletin, we had mentioned that the term "Simcha" is used two times by the Torah relating to Shavuous, and suggested an explanation. A reader noted a related explanation. He writes that Rav Pam, Z’tl, would always emphasize that Limud HaTorah was always to be B’Simcha, with appreciation and joy for the opportunity. Accordingly, one "Simcha" in the Torah could refer to the joy of Torah study on Shavuous itself, and the other "Simcha" to the joy one should feel and experience when studying Torah daily.
2) We had discussed the concept of Shavuos being only one day, to emphasize the importance of even **one day** of Torah study. A mashal provided by Rav Yakov Neiman, Z’tl, (Petach Tikva) further enlightens us in this area. Before navigation systems (and even street lights) were invented, a Jew traveled at night along a dark highway, hoping to reach his important destination peacefully. He came upon a fork in the road, and a sign in front of it. However, because it was the middle of the night and rain clouds blocked the light of the moon, he could not even read the sign. Suddenly, a bolt of lightning shot forth and illuminated the sign for a very brief moment. Success!! He now knew where he was going. The road to the right was his path. He needed no further instruction. Shavuos provides us with that incredible illumination. All we need to do now is keep ourselves on the road. Hashem has done what He had to do--it’s now up to us.
3) Chazal (Shabbos 88B) teach that the Malochim protested Hahsem’s gift of the Torah to mankind, for the Torah was so divine, it belonged only in Heaven. Moshe Rabbeinu was able to best them by showing that the Torah’s Mitzvos and prohibitions were (at least on a simple level) directed to human beings--do not steal, do not kill, do not speak Loshon Hora, etc.... The Malochim knew this, but they still believed that there was no place for the holy among the profane. So how was Moshe Rabbeinu able to win his debate? The Darchei Mussar (page 332) explains that Moshe Rabbeinu was able to convince them that while the Torah remaining in Heaven would make Heavenly life more beautiful, the Torah on Earth was much more than that--for it was as essential to life on this planet as the very air we breathe.
In fact, the Gemara (Pesachim 112A) relates that Rebbe Shimon Bar Yochai visited Rebbe Akiva in jail and asked Rebbe Akiva to teach him Torah. Rebbe Akiva refused to do so flagrantly in the presence of the Roman authorities, fearing for Rebbe Shimon’s well-being (Rebbe Akiva was already incarcerated for the very teaching of Torah). Rebbe Shimon Bar Yochai, unbelievable as it may sound, threatened his Rebbe with trumped-up charges against him to the government (apparently even worse charges than he had been jailed for)--unless he would teach him Torah! What was this all about? After all, Rebbe Akiva was only trying to protect Rebbe Shimon Bar Yochai from the authorities! And how could Rebbe Shimon threaten his Rebbe in this gross way?! The answer seems to be that Rebbe Shimon Bar Yochai was complaining to Rebbe Akiva that, without Torah to breathe, he faced such lowliness, such decadence, such a meaningless life, that he could actually become the lowest of lows-a moser--an informer--against his very own Rebbe!
Moshe Rabbeinu gave the Malochim an understanding of how the Earth--whose creation was also Hashem’s will--simply could not function without the life breath of Torah. As we study Torah daily, we should really take a moment before, and/or during and/or after our study to recall Moshe Rabbeinu’s debate with the Malochim--and realize that we have Torah’s precious words because it is our air, our joy, and because it put us on the road to our glorious destination!
Rabbi Eliezer said, "Do not be inclined to anger."
The dictum of "Do not be inclined to anger," applies to one’s relationship towards others and just as importantly, it pertains to a person’s relationship with himself!
Once, Rabbi Nosson Wachtfogel went to visit a well-known Rosh Yeshiva, who was ill. The Rosh Yeshiva was agitated with his situation and poured out his heart to Rav Nosson, "I have been given strict orders to stay home and rest. However, I seriously doubt if I have to listen to this advice. After all, if the doctor would understand the importance of my responsibilities at the Yeshiva, he would allow me to go!"
Rav Nosson responded, "I usually don’t disagree with a person who is ill. But in this case, I have to tell you that your attitude is inconsistent with the approach to Divine service that we learned at Kelm (one of the greatest Mussar Yeshivos). Yes, at Kelm we were taught the importance of acquiring reverence of HaShem, character rectification, and introspection. However, the major focus, the primary emphasis - the beginning and the end of our aspirations - was serving HaShem with PLEASANTNESS."
Then with great compassion Rav Nosson began to gently sing the famous words of the Ramban, "Accustom yourself to speak pleasantly to every person, at all times, and through this you will avoid anger."
Then Rav Nosson explained, "The idea to speak pleasantly to every person includes the person himself, i.e., one’s own inner dialogue." His message was - Maintaining your health is part of serving HaShem. Therefore, in your case, where your health is endangered, you are exempt from your teaching responsibilities. It is just as important to treat ourselves pleasantly as well as others!
May we follow this little known - yet invaluable - counsel. HaShem is the ultimate good and therefore all of His service should be sweet, joyous, and pleasant. [Based on Likutie Rishimos of Rav Nosson Wachtfogel]
TODAY: Fine-tune your inner-dialogue so that it flows with pleasantness, optimism, and peace.
Many reasons are given as to why we read Megilas Rus on Shavuos. HaRav Yaakov Emden, Z’tl, in his Siddur Bais Yaakov writes that the preeminent lesson of Megilas Rus is the tremendous Chesed of Rus. With this, HaRav Emden writes, we can appreciate the tremendous Chesed of Hashem in giving us the opportunity to study Torah and perform Mitzvos--an opportunity not afforded to more than 99% of the universe. In fact, to further appreciate Hashem’s great gift to us, the Sefer HaKuzari writes that we should consider each and every mitzvah as a personal invitation by Hashem to enter into His very palace. If one could take a moment to visualize every mitzvah prior to its performance as a palatial invitation, we would have a more refined appreciation of the Chesed of Hashem, and certainly in our attitude and approach towards mitzvah performance.
Let us take making Brachos as an example. Do we make a bracha over food simply in order to allow us to eat without being considered a thief, or perhaps over a mitzvah as a necessary portal required by Chazal in order to perform a mitzvah? Here is how Chazal teach what Avraham Avinu taught his guests (Sotah 10B):
"[After they were satiated, Avraham Avinu would say] Why do you need to thank me?--Have you then eaten of mine?! You have eaten from that which belongs to the Elokai HaOlam--the G-d of the World. Accordingly, [do not just mouth thanks or even just a brocha but] Hodu V’Shibchu U’Borchu--Thank and Praise and Bless--the Creator of the World...!"
What a wonderful approach to Brachos. A Bracha is not just a verbalization of a necessary statement, but rather an opportunity for "Hodu V’Shibchu U’Borchu"--true appreciation and exultation of Hashem for the Chesed He provides you with--whether it is food, a Mitzvah, or any of the miracles of nature over which a Brocha is made. For those who may not have yet chosen what to do especially during these Seven Days following Shavous, may we suggest the "Hodu V’Shibchu U’Borchu" feeling as often as one can during the day, whether it is before learning, performing a particular mitzvah, or, indeed, making a brocha!
Special Note Two: In order to further appreciate the power of Chesed taught to us by Rus, we provide below five important and remarkable points made by the Chofetz Chaim in Sefer Ahavas Chesed (Part 2, Chapter 6):
1. When one performs an act of Chesed, he is rewarded not only for the check he wrote, coin he gave, or favor in time or effort that he performed, but he is actually rewarded for all of the direct consequences of his action as well. For instance, if as a result of charity given, a person was healed, or someone’s Shalom Bayis improved, one will be rewarded in kind for--**the results of his action**--almost always unknown--and not only for the action itself.
2. If a person acts in a kind way to others, Hashem will reward him so that when he needs kindness from others, he will find those who extend themselves to him, as well.
3. When one is Gomel Chesed to another, he will even be rewarded for the indirect effects of his Chesed. For instance, if through a loan which helps put someone into business he is able to hire previously unemployed workers, the loan is deemed extended not only to the borrower, but to all the workers who now have jobs as a result.
4. One davens daily for Hashem’s continuing Chesed. For instance, we ask: "Sim Shalom Tova...Chayn V’Chesed"--since Hashem rewards measure for measure, if one acts with Chesed, Hashem will respond favorably to our requests for Chesed for our people, as well. Indeed, both Rebbe Akiva and Ben Azai (Medrash Shochar Tov, Chapter 65), based on Pesukim in Tanach, both openly teach that if one is Gomel Chasodim, his Tefillos will be answered.
5. Finally, when one is Gomel Chesed with a Talmid Chacham in the manner which permits him to study Torah, he will merit sitting in the Heavenly Yeshiva and is considered as if he is attaching himself to the Shechina Itself, which is the great goal of mankind--dveikus in Hashem.
One must realize that all of the above is not simple allegory. It is based on Pesukim in Tanach and the words of Chazal. You can close your eyes and picture yourself cleaving to the Shechina as a result of your Chesed. Think about the Chesed of Rus which was performed primarily to one unfortunate person…it lead to a dynasty of Kings for hundreds of years...and will lead straight to the Moshiach speedily and in our day.
Now--it’s your turn!
Special Note Three: Our Kohanim perform at least one Mitzvas Aseh D’Oraysa, one positive commandment, when they convey the Birchas Kohanim upon us. Interestingly and importantly, the Biur Halacha (Shulchan Aruch, Orach Chaim 128:1) writes that the Sefer Chareidim, followed by Achronim, rule that if you have Kavana, intent, to receive the brachos of the Kohanim, you, too, have fulfilled the Torah Commandment, for every brocha that Hashem wants to give us through the Kohanim needs a recipient!
Based upon this, let us try to determine what the hugest Segula, the largest possible hope, remedy or treasure that a person can have, would be. As we all know, the place to look for our answers is the Torah--and the Torah, immediately preceding Matan Torah, explicitly states (Shemos 19:5) that if we properly listen to, learn and observe the Torah, "Vee’HeYeesem Lee Segula Meekol HoAmim"--And you shall be a treasure to me from all the other nations." This is truly remarkable! If we follow the Torah, WE OURSELVES (yes, you and I) become the most incredible Segula ever imaginable or possible, because we are no less than Hashem’s very own Segula. We do not need to do this or say that, go here or stay there--for the greatest Segula imaginable is, quite literally, embodied within us. Now, just as the recipients of the Kohanim’s brachos--the regular, plain Yisroelim--fulfill the Mitzvah by receiving the brachos, we can very reasonably and sensibly similarly suggest that if we give Hashem the opportunity to have His Segula, we become our own greatest Segula as well. We need not look without--but within.
In this connection, we relate the following true story. Someone who felt down and out in Shidduchim came to a Rav’s son, and poured out his heart. The Rav’s son listened with true care and concern, but really knew of no shadchan, or anyone else for that matter, who could help him. He further realized that the despair was affecting the single’s Torah learning and his previous "Mitzvah gedola leeheyos b’simcha" attitude, so he came up with the following suggestion: "Reuven--it is time for a real Segula for you--and I want to help. Here is my idea. It is now the summer, and we study, and review week after week after week, Pirkei Avos, which is so full of how our Fathers want us to behave that it is called Avos, and so full of how Hashem wants us to be that it is the only one of more than 60 Mesechtos in Shas that begins with its connection to Hashem--‘Moshe received the Torah at Sinai and....’ Indeed, it is so pure and purifying that HaRav Chaim Kanievsky, Shlita, reports (Derech Sicha, page 485) that the Steipeler told his daughters (Rav Chaim’s sisters) to learn these Mishnayos l’iluy nishmas, in memory of, their mother, in the year after her petira. So my suggestion is that we each perform a SEGULA for you-- we each study Mesechta Avos over the summer, separately, and I will give you all of my zechusim, every ounce of my merit, for studying this Mesechta as a SEGULA for Hashem to bless you with your bashert. You will have a double SEGULA OF THE HIGHEST ORDER--my Torah study, and your Torah study. And, I’ll take it a step further. The Chofetz Chaim (in his Sefer Torah Ohr) emphatically writes that everyone should try to learn something very well, so that he will have something to think about or learn during what would otherwise be wasted time, when you has no book to refer to. Moreover, learning something very well makes it more and more part of you. As a GREAT SEGULA for you, if YOU will agree to learn Pirkei Avos by heart, I will do so, too. Let’s complete our goal by Rosh Hashanah!"
Not all stories have an immediately happy ending--the single person has not yet taken the leap and agreed to the SEGULA-FILLED undertaking. But now, how about us? This Shabbos, we will begin a new cycle of Pirkei Avos--we should take this truly amazing opportunity to be Hashem’s Segula--the ultimate Segula--by studying, reviewing and internalizing its powerful messages to us each and every week throughout the summer!
I hope you are all well and happy. Again I had an incredibly busy week and have not had enough time to talk to you all as much as I like - please forgive me and allow me once again to be a part of your Shabbos table and discussion. I don't know if I will get a chance next week to write you because of Shavuos, so this is more geared to Shavuos than the parsha. So that the parsha won't be offended, my challenge to us all is to create or find a connection from this message to Bamidbar. Anyway, first I'll tell you a story from R' Vallach and then my own explanation as to why it is relevant to Shavuos.
A true story. A brother and sister, close in age, had reached the age of 'freedom'. Young secular Israelis, eager to explore the world, went off backpacking to India ( I hear that at any given time there are around 40,000 Israelis in India touring and backpacking ). Once there, they split up. In her travels, the girl visited a temple headed by a charismatic guru, where they practiced some form of idol/inner-self worship. She became enamored by the guru and the peaceful, soft description of life in the ashram. She decided to stay there and become one of them. Her brother in his journeys, 'chanced' upon a "bayis Yehudi" - a Jewish house (similar to the one that was recently massacred in Mumbai). It was in this unlikely place that this young Israeli boy heard a lecturer from the group "Arachim" and first came to know about his own religion and heritage. In India he began to wear tfillin, keep Shabbos and learn Torah. After a few months, he returned to Israel a new person, a ba'al teshuvah in the fullest sense.
His sister however, stayed on at the ashram, an avid follower of her guru. Her brother, having come to know the truth about being a Jew, was desparate to try and get his sister freed from the empty, idol-worshipping lifestyle she had chosen. He saved up for a few months until he had enough to offer his sister a trip home, hoping that just getting away from her environment might cool her off from her infatuation with the cult. He offerred her the ticket to come home to at least visit their parents. He only attached one condition - that she attend at least one "Arachim" lecture in their hometown of Haifa ( He scheduled the ticket for the same time as a particularly good speaker was coming to Haifa ). She agreed and came home to visit. The brother's plan however, did not work out. Her enthusiasm for the cult did not wane at all and she was very annoyed at the lecture she was forced to attend. After waiting over an hour for the lecturer to show up, the organizer announced that the lecturer called from the road that his car had broken down and that it would be impossible for him to make it. The organizer did not want the audience to go emptyhanded, so unprepared, he learned with them the gemarah he had learned that morning. The subject was how Jewish law treats a lost object and our responsibilities vis-a-vis returning them to their rightful owners. She tried listening just to be courteous but was very bored - she chalked it up to 'payment' for the trip. The visit ended uneventfully - she returned to the ashram in India and her brother enrolled in a yeshiva.
Not long after that, one of the boys in the yeshiva came running into the bais medrash to tell our young ba'al teshuvah that he had a visitor waiting outside. He was shocked to see his sister, "what are you doing here", he asked showing his joy at seeing her. "I need you to find me a school like this one for girls - I too want to come back to the Torah", she said sheepishly. "What happenned", he asked afraid that something traumatic may have happenned to her. She explained that she was fine but this is what happenned." A few days ago, I was walking with the guru in the streets of a holy hindu city. Suddenly he stopped in his tracks - he noticed an obviously stuffed purse that some tourist must have dropped. He picked it up and found in it lots of cash and also a passport. Without hesitation, he put the purse in his own knapsack. I asked him what he intended to do with the purse - after all, with the passport he could easily return it to the police or the appropriate consulate.( She expected this man who constantly preached love and peace toward others, a man who wouldn't hurt a fly and who had great respect for all living things, to surely make the effort to return the purse to its owner.) The answer I got was a bunch of doubletalk about karma and how it was meant to be that he should be the one to find such a treasure and use it for the good of the temple and congregation and how the purse will be spiritually elevated…blah blah blah. At that moment I recalled that boring lecture which I 'accidentally' heard in Haifa - how the Torah respects each individual's property rights and how the finder of a lost object has the responsibility to watch the object until the owner comes for it (not in all cases, but certainly in this case where the passport was there). The truth suddenly became so clear, the contrast in the honesty of the approach was so stark - I knew I had to come home and join your way." R' Vallach brings this story to illustrate "Na'aseh Vinishmah" - the signifigance of saying "we will do" before "we will hear". The sister discovered that any guru can sell a religion which doesn't demand any REAL commitment to the ideals preached, but the Torah is selling actual responsibility and adherance to truth.
I B"EZH drew another thought from the story if you'll indulge me another minute. Why am I telling you a story of hashgacha pratis now, before Shavuos? I learned a gemara this morning that made me decide to tell this kind of story. In brief, the gemara says that (despite the fact that they said "Na'aseh Vinishmah") the original acceptance of the Torah by the Jewish people at Har Sinai was somewhat coerced and therefore was to some degree, incomplete. The complete acceptance of the Torah did not take place until some 800 years later during the story of Purim. Rashi explains that out of the love of the miracle that happenned to them at that time, they fully accepted the Torah.But there were so many other miracles in the years preceeding the Purim story - why did they not generate this special reaction?
The reason I think is, that the Purim story was the first and second generations after the exile. There were people there who experienced the actual exile ( I think I am factually at least close ). Before the Bais Hamikdash was destroyed, miracles were daily occurances in Israel. From the days of the desert all the way to the destruction, the Schinah was amongst the people for all to see. After the destruction, it looked like Hashem was hiding. The generation of Purim made an awesome discovery through the 'miracle' of their story. When they read the narrative and put it all together they realized that just because we were no longer worthy of the Bais Hamikdash, did not mean that Hashem stopped loving us. They thought that the miracles had stopped forever but found out that they never stopped at all - we just need to improve our ability to find them. Their affirmation that Hashem's love for the Jewish people IS forever, and H-S commitment to them IS forever, is what inspired them to complete their absolute commitment to Hashem and H-S Torah.
Hashgacha Pratis stories are like the Purim story - when you see how it all unfolds and how everything fits into place, you realize that Hashem loves us and watches over us always. So you've read this story and I hope you read more Hashgacha Pratis stories for yourselves and for the kids. Each story adds inspiration in your life, an inspiration which naturally leads to greater commitment and closeness to Hashem and the Torah.
I wish you all a wonderful Shabbos Bamidbar which always falls out the week before Shavuos and I wish you all an inspirational as well as delicious Yom Tov. I love you all, 'd'
"The sons of Yosef, the sons of Efraim, their
offspring...counted 40,500."(Bamidbar 1:33)
The midrash
explains the exact wording of the verse. The repetition of the word "sons" comes
to teach us that only the sons of Yosef, Efraim and Menashe were counted
amongst the Tribes of Israel. Yosef himself wasn`t considered a Tribe because
he didn`t participate in carrying the coffin of Yaakov to Chevron. Yaakov
didn`t include Yosef in respect to his position as the Ruler of Egypt. The
other sons of Yaakov plus the 2 sons of Yosef did the carrying, and were given
the future reward of each being considered a separate Tribe.
Rabbi Simcha Zissel learns a strong message from
this Chazal. Yosef would have loved to participate in the Mitzvah of carrying
his father. However his position didn`t allow it. It wasn`t any fault of his
own. We see that no matter how good the excuse , we don`t get the benefit of a
Mitzvah if we don`t do it.
A. The Sefer Shalmei Yehudah (10:15) on Hilchos Muktzah writes, in the name of HaRav Elyashiv, Shlita, that, although generally medicines that you were not taking before Shabbos are Muktzah to move or handle, certain “over-the-counter” medications such as Tylenol, Aspirin, Acomil (in Israel) may not be Muktzah, because they are so widely used by the multitude, and accordingly can be handled in a regular manner on Shabbos.
B. The Sefer Shabbos B’Sifarta writes that L’Chatchila one should not use tissues or cut toilet paper which has specific designs, as this constitutes Mochek D’Rabanan (see Shulchan Aruch, Orach Chaim 336; Mishne Berurah Seif Katan 27). The author of the Sefer, HaRav Avrohom Adas, Shlita, of Yerushalayim writes that HaRav Chaim Kanievsky, Shlita, told him that Bi’shas Hadechak (in case of extreme necessity), one can be lenient.
C. In the same Sefer, HaRav Adas writes that on Shabbos one may not return a drawer that has fallen or been taken out of a large wall unit, or a shelf in large clothing closet (Boneh). Please consult with your Rav as to how this may affect a particular situation that you may have in your home.
D. Also relating to Boneh, HaRav Adas writes that one should not make shapes out of paper such as planes or ships, or shape melons into designs (such as baskets or boats).
As Shavuous is fast-approaching we provide our annual reminder on the proper Kavod for Seforim:
It is interesting to note that the Hebrew word for honor,” kavod”, is also used as a synonym for the Neshama--soul, as Dovid HaMelech pleads in Tehillim: “Lem’aan yezamercha kavod...”--so that my soul praises you. Yet, the gematria of kavod is 32, which corresponds to the Lev, heart, symbolizing feeling. Thus, the term kavod uniquely combines both Neshama, symbolizing our superior intellect, and Lev, demonstrating our unique humane feeling.
When we properly show kavod, we unite our powerful intellect and unparalleled feeling, to display true respect, whether due or earned. Let us turn for a moment to the kavod of Torah. There is, in fact, an entire Siman in Shulchan Aruch devoted to kavod of Rabbonim (Yoreh Deah 242) and two other entire Simanim dedicated to the honor of Talmidei Chachomim in general (ibid., Simanim 243 and 244). We will briefly discuss here, however, the Siman in Shulchan Aruch dedicated to the kavod due the Sefer Torah, sefarim and Holy Objects (ibid. Siman 282). Given the depth of the term kavod, it behooves us to pay special attention to the kavod of these special items which assist and guide us in our great task of Torah Study. As we previously noted from HaRav Shmuel Berenbaum, Shlita, one must study Torah in a manner which shows true respect. This may begin with the kavod of the Sefarim that we learn Torah from.
HaRav Chaim Kanievsky, Shlita, relates that when he was younger the Chazon Ish noticed that he was studying Torah with his elbows on the Gemara, but that he was careful not to put any other Sefer on top of his Gemara. The Chazon Ish advised him that he acted incorrectly--no elbows were allowed on his Gemara, but another Sefer being used in connection with this study, even that of a later commentary, was.
Many of us were trained as children that when a Sefer falls, you pick it up and kiss it. What if two sefarim fall? The Bais Lechem Yehuda, one of the classic meforshim found in the Shulchan Aruch itself (ibid.) writes that both Sefarim should be picked up as quickly as possible--and then kissed together.
Some common examples where we can show Kavod Hatorah are: - when noticing Seforim strewn about or in disheveled pile--straightening them out - reshelving sefarim, even if they were taken out by others - not permitting children’s books with Torah content to be placed, or remain, on the floor - not tossing Sefarim (Hebrew or English) even from short distances or onto the table - not placing Sefarim on your lap or sitting on the same level that Seforim is placed - not holding a Sefer below you waist, or letting it bang against your leg - not keeping Sefarim unlocked in your car, as they are truly your honored treasure, or on the car seat where someone will sit down near or upon them - kissing a Sefer before and after use (and perhaps even during use--if you learn something from it that really excites you) -taking a Sefer with you when traveling--as Rav Quinn, Z’tl, was known to always remark “You’re always safer with a Sefer!”
Every day we are privileged with opportunities to show proper kavod to those Holy Objects which give us our respect. As Chazal teach--All who honor the Torah are honored by all of creation (Avos 4:8). May we be blessed with the Neshama and the Lev to be successful with these very special opportunities!
In one week from today, we will celebrate Matan Torah with Shavuos. Much in the same way as we get closer and closer to Yom Kippur do we feel a need to do Teshuva, or as we get closer and closer to Pesach do we feel a need to rid ourselves of our Chometz, so too, should we demonstrate our recognition of the advent and approach of Matan Torah. One should not take lightly the need to ready himself for receiving the Torah. Indeed, Chazal (Pesikta D’Rav Cahana, Piska 12) teach:
“HaKadosh Baruch Hu said to Klal Yisroel--when you read this Parsha [of Ma’amad Har Sinai] to me every year, I will consider it as if you were standing before me on Har Sinai and receiving the Torah.”
So, we must do something: waiting on line in the bakery for cheesecake (and reflecting on how many reasons you know for why we eat cheesecake on Shavuos) or even setting up a Chavrusah for Shavuos night, should not satisfy us. Just as B’nei Yisroel were conscious that they were traveling directly from Egypt to Har Sinai, and that they required several days of further preparation upon their arrival at Har Sinai, so, too, must we begin to sense the need to draw near and experience and inspire ourselves with Torah anew.
One easy method to accomplish this is simply taking the time out in the week before Shavuos to learn an extra ten to fifteen minutes a day. If one were told that he was going to be receiving the Crown Jewels as a gift in one week, he would most certainly begin to demonstrate a newfound special love and care, a unique concern and appreciation--and a desire to learn more about them!
A second, more difficult, but likewise more rewarding and lasting, manner of demonstrating awareness of the time period that we are now in, is a point we have touched on in the past--properly fulfilling what Chazal describe as one of our important purposes in life--setting aside time for Torah study (Shabbos 31A). Indeed, every night in Maariv we recite “Ki Heym Chayeinu--for they are our life..." Likewise, Shlomo HaMelech (the wisest of all men) writes in Mishlei (3:18) “Eitz Chaim Hi...”--it is the Tree of Life for those who grab hold of it. So, just as one may need, on a daily basis, to imbibe oxygen, to take a particular treatment, to ingest a particular medication, in order to remain alive, we, too, must be sure--very sure--that we, too, are dutifully taking our daily dosage of Torah study, as well. There are several important points made by the Mishne Berurah (Shulchan Aruch, Orach Chaim 155) relating to Kevius Itim--designating those special times during the day. These are the Mishne Berura’s recommendations:
a. One should set aside time for Torah Study immediately after davening in the morning and the in the evening so that he is not sidetracked (or hoodwinked) by the Yetzer Hara and his emissaries;
b. One must be sure that in addition to any daily study of Tanach/Mishna/Gemara, to study books of Halacha. In fact, if one does not learn several hours a day, it is proper for one’s “Ikar Limud”--primary study--to be in Halacha L’Maaseh, in a way that he will understand and practically apply his studies;
c. If something happened which prevented him from his regular designated time of study, he should make it up as soon as possible, but the latest before going to sleep. Even if one cannot study at all, because of some event beyond his control, he should not depart from his place after davening until he has at least learned one Pasuk or one Halacha;
d. It is recommended that the set time for Torah study, if at all possible, be in a particular, designated place, and that the place should preferably in Shul;
e. If one learns as part of a group of people, it brings greater Kavod Shamayim (Bei’ur Halacha there); and
f. The Mechaber (Shulchan Aruch, Orach Chaim 238) writes that one should be even more careful with this set time for Torah study at night than by day (see Mishna Berurah there for a detailed explanation).
Let us take the time out to rededicate and reinvigorate ourselves with our Tree of Life, as we properly utilize this wonderful preparatory period for our very own, our very personal, Kabalas HaTorah!
Protect my soul and rescue
me, let me not be ashamed for I have taken refuge in You. Integrity and
uprightness will protect me, for I have hoped in You.
In this heartfelt
supplication for deliverance, King David reveals the secret of his steadfast
faith in HaShem. "Protect my soul and rescue me," that is, I will not be put to
shame because I sincerely desire to be a "Servant of HaShem." Since HaShem knows
that my every desire is to serve Him - He will grant my
request.
Regardless of the responsibility of his kingship as well as the
many troubles that He endured, King David always kept focused on the purpose of
his existence - to serve HaShem with a full heart. Therefore, he knew that
HaShem would answer his prayer - "protect and save him" so that he could
continuously advance in his Divine service.
In addition, King David
realized that the purity of his heart and his upright deeds would keep him on
the path of humility. Therefore, he also prayed, "Integrity and uprightness will
protect me, for I have hoped in You." Accordingly, not only was he a dedicated
servant of HaShem, even more, his good deeds and sterling character were
pleasing to HaShem.
The combination of his devotion to HaShem and his
spiritual purity assured King David that he would find great favor and
compassion in the eyes of HaShem. He was absolutely confident that HaShem would
protect and rescue him.
Mussar study awakens our hearts to both
strengthen our service to HaShem and purify our souls. May our study of Mussar
spiritually uplift us so that all of our prayers are answered. (Based on the
commentary of the Ibn Ezra)
TODAY’S IMPLEMENT: Rededicate yourself to
serve HaShem and offer a prayer - filled with confidence that HaShem will answer
you.
Rashi explains, "Im bechokosai teileichu" (If you walk in my chukim) as an exhortation to toil in the study of Torah. Rav Wolbe (Shiurei Chumash) asks why the Torah refers to Torah study in the form of walking - "teileichu." Shouldn’t the Torah have written, "Im bechukosai tilmidu" - if you study my chukim? He explains that the study of Torah is unique since it is always possible to delve deeper and deeper into its wisdom. The more one toils over a ma’amer Chazal, the more insightful it becomes. Moreover, as one grows older, the very same statement that he might have already studied in his youth can take on a whole new meaning. As one continues to age and become wiser, he will be amazed when he once again studies the same passage and perceives newfound profundity within the Torah’s timeless words. It is for this reason that Hashem termed the toil of Torah as "walking", for one can constantly tread deeper and deeper into the Torah, all the while gaining greater clarity of its infinite wisdom. In parshas Achrei Mos (Vayikra 18, 4) the Torah writes a similar pasuk. "And you should guard my statutes to walk in them." Rashi explains that one should not say, "I have already studied the Torah and therefore I will now go study the wisdom of the nations." For if one constantly "walks" and delves deeper into the wisdom of the Torah, he will never claim that he has already concluded with Torah study. Even with regard to chukim the Torah writes that one should "walk" and toil. Though we cannot understand the reason for these mitzvos in their entirety, there are aspects that we can comprehend. The more we apply ourselves, the more we will succeed in tapping into the vast wisdom contained within each word of the Torah.
1. The following Halacha applies any time that we bentch, and we bring it here because we wash and bentch three times on Shabbos: HaRav Moshe Feinstein, Z’tl, in a Responsa (Igros Moshe, Orach Chayim IV: 41) writes that in order to bentch on bread one must eat a minimum shiur of a kezayis within a kedei achilas pras--and that shiur is less than three minutes. It appears from the Responsa that, b’dieved, one has up to 4.5 minutes within which a kezayis must be eaten, but one would clearly be better off according to Rav Moshe within the three minute span. The Mishne Berurah (Shulchan Aruch, Orach Chayim 167, seif katan 35) writes that, barring other circumstances, one should eat that minimum kezayis at the outset of the meal. We note that the shiur of kezayis consumption within a kedei achilas pras (so that a Bracha Achrona can be recited) actually applies to all foods at all times--so that, for instance, one must eat a kezayis of cake within the same three minute span in order to make an Al HaMichya. (Shulchan Aruch, Orach Chayim 210, Mishne Berurah seif katan 1). The shiur for drinks is different (ibid.).
2. When different types of toys are mixed together, one is not permitted to put each toy in its proper place (due to the prohibition of Borer). Rather, one should put them away in a mixed manner, and after Shabbos rearrange them in their proper order. [Children in Halacha by Rabbi Simcha Bunim Cohen, Shlita, p.141].
3. One does not violate the prohibition of Koseiv (writing) if he has letters or a design on the bottom of his shoe that makes an imprint on the ground, because if it is writing at all, the imprint does not last, it is done "kilachar yad"--in an unusual manner--and it is not something that the person in any event wants to happen. However, if one intentionally writes in the sand, or on a foggy window pane, or with crumbs on the table, he violates an Issur DeRabbanan of Koseiv. One should also not place magnetic letters next to each other to form a word on a board or on the refrigerator which will hold them together to form the word. [HaShabbos BeTifarta (Hebrew) by Rabbi Avrohom Adas, Shlita, Volume 2, pp. 389-427]
HaRav Boruch Ber Lebowitz, Z’tl, Rosh HaYeshiva of the Kamenitz Yeshiva is quoted in Growth Through Torah (p.287) as follows: "What can I compare to my situation? I wake up in the morning, and it is as though I have the Shaagas Aryeh, the Ketzos HaChoshen and Rebbe Akiva Eiger at my bedside. I can’t wait to wash my hands and arise to my riches!"
Truth be told, the riches referred to by Rav Boruch Ber are not unique to Roshei Yeshivos or world renowned Talmidei Chachomim, but, as Shlomo HaMelech teaches in Mishlei (3:14) "For its [the Torah’s] commerce is better than the commerce of silver, and its gain [is better] than fine gold." We must remember that unlike money, which is fixed, objective and extrinsic (you put it in your pocket--not in your heart or brain), Torah is so infinite, subjective and internal that it relates to every single person living at any time in his own way and on his own particular level. In fact HaRav Chaim Kanievsky, Shlita, learns that when the Gemara (Nidah 30B) teaches that an Angel learns Torah with a fetus in his mother’s womb--it does not necessarily refer to all of Torah, but **TO THAT PERSON"S **chelek, or part, in Torah. While we are expected to cover some ground in Torah before some ground covers us, in no event will two person’s quantity or quality of learning be the same.
It is truly a primary responsibility to discover our part in Torah, in at least the same way as we try to be successful in our business, at our jobs, or even when shopping. Not always is what is easy or convenient most meaningful. The G’RA writes in Even Shleima that one can go to many lectures, and hear many "shmuessen"--but ultimately a person’s strategy must come from within--from his particular self-knowledge, to be successful. As succinctly stated by Hillel in Avos (1:14)--"If I am not for myself who will be for me?"
As we reach closer and closer to Shavuos, we all, men, women and children alike, should begin to prepare for the "closing"--for the acquisition of something more precious than anything we can even imagine. Somehow the coveted contract is ours--unbelievably, we are the purchasers! So what can we do to prepare for this day? Each person must reflect upon, research and study what he is going to do with his new acquisition. Is he learning enough now? What is his potential? What must he change? Will he leave more learning to retirement age--even though the wisest of all men has already told him which business is more important?
This reflection can be accomplished by actually sitting down with a pad and paper and an open mind. This is by no means limited to men--there are many Halachos and Hashkafos, shiurim, books and self-study that are imperative for women, as well.
We **ALL** should wake up every morning to our riches at our bedside--why leave them in the locked Bais HaMedrash?
I’ve got 2 liters of wine with about 8 kilos of meat in a stew recipe that I
do, boiling out the alcohol on the kitchen stove. I found out that the cheap
wine I bought for cooking was Otzer Beit Din and therefore we hold that it has
kedushas Shevius and therefore I can’t use it for cooking. Woe is me as I cried
as I had my 14 year old pour the special expensive wine that I bought for Sheva
bruchos into the stew, as I couldn’t bear to do it. Lichvod Shabbas Kodesh.
That was yesterday. Today, grilled up many kilos of whole fish and my son in law
and daughter are making the chulent and shnitzel. - Cooking for 30 plus adults
but not so many children. -
The wedding ? history - It was really super. You know a person by his
friends. This new Chasan of mine has great friends.
These parshios are so full of messages of love and closeness with Hashem and with our fellow Jews, it makes it difficult to choose what to tell you. B’EzH I am making the right choice.
The gemara (Kiddushin 20) links the parsha of B’har by telling a story of downfall. Briefly, a man cannot withstand the admittedly formidable challenge of the Shmittah year and does business with the produce of his field during that year. He gets punished for his lack of faith and eventually loses all his money. Finally to sustain himself, he has to sell himself as a slave and finally allows himself to be sold as a servant in a idol worshipping temple. To stoop so low as to daily serve the needs of the pagans, one would think that the Torah would tell us to castigate and ex-communicate and shun this man, but ’au contraire’, the Torah commands us as a community and as individuals to do what it takes to redeem him from this servitude to pagans, and return him into the bossom of the Jewish community.
At the edge of a cemetary in Tiberias, is the grave of a man named Mendel Shuv (a.k.a. Veider). Here is his story. He grew up in a fine home in Hungary. In his teen years he was a very bright rabbinical prospect learning in one of the yeshivos. He truly was excelling at his studies, but he did have one flaw - he was over-confident and overly ambitious. After receiving his Smicha, he was anxious to fulfill his life long dream of becoming a Rabbi of a community, a leader. But perhaps because of his youth or perhaps because his arrogance and self-interest showed in his behavior and manner, he got rejected by every prospective community for whom he tried out. Anger welled up inside him to the point where he suddenly burst; he threw away all of his life as a Jew and converted to catholicism. He, consumed by feelings of rage and revenge, was determined to raise himself to the heights of the catholic church hierarchy where he would be able to make major trouble for the Jews. He studied at the seminary diligently and rose to the rank of cardinal. Now his demonic plan could really begin. Anti-semitism in the 1930’s in Europe was quite open and Hungary was no different. "Iron Cross" groups were all over the country attacking Jews, burning Jewish businesses, spreading libels etc. Cardinal Mendel Shuv, from his now very powerful and influential position, gave speeches of encouragement and justification to these young anti-semites and tremendously increased the suffering of the Jews in Hungary. Then, World War 2 started. The Iron Cross remained strong even before Hitler took over Hungary, but the cardinal himself began to feel insecure. The nazis would look for all Jews, even converted cardinals. His paranoia grew with each passing day and with the news of how Jews were being rounded up and sent to be murdered. Finally one night he had a horrific nightmare. It was all driving him insane.
One morning he broke free - he snuck out of his plush church office, changed out of his robes, and knocked on the door of the Skulener Rebbe Z"TL ( a man famous for his kindness and generosity especially to orpans, widows, the poor and displaced). "I want to return to Judaism" the tormented looking man told the Rebbe, "I am Mendel Shuv."
Mendel spent a lot of time with the Rebbe. The Rebbe did not toture him per se but in no uncertain terms, made Mendel understand the enormity of his sins. Not only did he inflict great suffering on Hungary’s Jews for a number of years, but the consequences of his deeds were still hurting the Jews. Mendel’s contrition and sorrow knew no bounds and he spent the rest of his lifedavening and doing the most heartfelt of T’shuvas. Near the end of his life he moved to Eretz Yisrael, to Tiberias, where he continued his life of brokenhearted T’shuva and was buried there - a true Ba’al T’shuva.
In one of his conversations with his mentor, the Skulener Rebbe, who had sternly but gently helped him turn his life around, asked him, " R’ Mendel, you did what you did - you slammed the door on Judaism, you became a complete apostate, converted to a religion that has persecuted us for 1500 years and rose in their ranks to a priest and finally a cardinal. But why didn’t you go all the way - why did you never change your name from Mendel Shuv ?" I’ll tell you Rebbe, he said with tears running down his cheeks, " I kept the name ’Shuv’ because I always knew deep in my heart that I would return( ’shuv’ in Hebrew means to return )."
This is what we see from this story in the parsha. It may look like someone has sunk to the lowest depths, working for pagans, even becoming almost the pagan high priest, but we are still commanded to try and bring them back, to lend a hand and redeem them. Even more important and poignant for us is the other side of the coin. If the terrible ’cardinal Shuv’ always had this deep inner knowledge that he could never close the door completely on Yiddishkeit, that he was not ’lost’, certainly we, regarding anything that we do which is not good, should never consider ourselves ’lost’. We should never think that we cannot change ( e.g. I’ll never be able to conquer my desire to speak loshon hora or I’ll never be a learner ). The Jewish neshama within us is very powerful and is always ready to return to its source - Hashem.
I hope this was a good story and important message of love and hope as we approach our annual acceptance of the Torah. Have a wonderful Shabbos everyone. I love you all, ’d’
"In the day when I fear, I
will put my trust upon You! In Elokim, I will praise His word; in Elokim I
have put my trust - I will not fear; what can man do to me?"
This
exuberant declaration of King David's steadfast trust in HaShem reveals one of
the great secrets of faith. Mainly, the master of faith utilizes the challenges
of life to raise himself to new levels of faith and empowerment. Even if he
temporarily fears when faced with a difficult test, he immediately channels that
fear into a stronger level of trust.
In this light, King David said,
"In the day I fear, I will put my trust in You." That is, when the day brings me
to a fearful situation, I immediately "put my trust in You." Rather, then let
the fear rule over me, I rule over the fear by strengthening my faith.
Then King David said, "In Elokim I have put my trust - I will not
fear." This statement seems to contradict the first statement, in which King
David states "In the day when I fear."
Rather, King David teaches us the
dynamics of faith. "In the day when I fear" refers to a new challenge that
required him to attain a stronger level of faith. Like a weight-lifter that
strains for extra power to lift heavier weights, so too, King David, struggled
for a new dimension of trust to bear his new trial.
His fear did not
reflect a lapse of faith. Rather his fear revealed his courageous effort to
take on a new level of trust in HaShem, i.e., In the day when I fear, I will put
my trust upon You. Once he adjusted to the "heavier load" he devotedly
declared, "In Elokim I have put my trust - I WILL NOT FEAR."
TODAY:
Reframe your situation - and channel your fear - into a new, fresh level of
faith and trust in HaShem.
In this week’s Parsha we find the great Mitzvah of “VeLo Sonu Ish Es Amiso” (Vayikra 25:17)...each of you shall not aggrieve his fellow. Chazal (Bava Metzia 58B) teach that this Pasuk refers specifically to causing pain with words--Ono’as Devorim. The Mishna and Gemara (ibid.) elaborate on the prohibition against Ono’as Devorim and further details are brought LeHalacha in Shulchan Aruch, Choshen Mishpat, Chapter 428, which is dedicated to this topic.
The Power of Words, a sefer by Rabbi Zelig Pliskin, Shlita is dedicated to improvement--and mastery--of this crucial Mitzvas Bain Odom LeChaveiro, which so much impacts on our Bain Odom LeMakom, as well. Indeed, the Pasuk cited above actually continues “VeYoraisa MaiElokecha--and you shall fear Hashem”--for in properly fulfilling this Mitzvah, one demonstrates that he fears Hashem Who sees, knows, and understands our thoughts and actions. Accordingly, we provide below many salient points gleaned from this wonderful sefer, which are indeed “suitable for framing”--and which certainly should be reviewed from time to time--and especially when you well know that you are about to have a challenging encounter. We present the points by number, for ease of reference.
1. The Chazon Ish wrote, “Even if what you say will cause someone pain or discomfort for only a brief moment, it is a violation of this Torah commandment.” 2. Be aware of what the consequences of what your words will be. Any time your words will cause someone pain it constitutes Ono’as Devorim. 3. Some people can suffer again and again for years because of insulting remarks people have made to them. 4. One of the easiest ways to make enemies is to insult people. 5. Someone who studies Torah has a greater obligation than others to avoid all forms of Ono’as Devorim. Failure to do so will cause others to learn from his negative example, and could even cause people to have negative feelings about Torah study in general. 6. Any statement that disparages the appearance of another person is considered Ono’as Devorim. 7. It is forbidden to say or do things to scare other people. 8. The laws of Ono’as Devorim are based in the subjective response of the person you are talking to. Even if many other people don’t mind a certain statement, if the person you say it to will be distressed, upset, angry or offended, it is forbidden. 9. Don’t disparage the Torah thoughts of others. If you want to disagree, do so in a polite manner. 10. Don’t insult someone for being different from you in personality, thought, background, habits, etc. 11. It is Ono’as Devorim to say things to a person which would imply that he is not normal. 12. Needlessly saying things to cause someone worry is Ono’as Devorim. 13. When you have conflicting interests with someone, master the art of finding peaceful solutions. Find the basic needs of both parties and try to find ways that the needs of both parties can be met. 14. Statements made in a sarcastic tone of voice constitute Ono’as Devorim, even though the words themselves might sound Kosher. 15. Asking people personal questions about matters they would prefer not to discuss causes them discomfort and is Ono’as Devorim. 16. It is counterproductive to say to someone, “If I told you once, I told you a thousand times...” 17. Avoid saying, “You don’t understand,” when you are discussing ideas with others. 18. If you see that a person is very tired or in an especially irritable mood, be very careful with what you say to him. 19. People who are very perceptive and notice all kinds of details about personality and character of others must be careful to use this gift as a tool to help--not to hurt--others. 20. It is easy for married couples to cause each other much emotional pain by insulting one another. Even if two people disagree or are disappointed with each other, they should still speak to each other with respect. 21. Anger does not give you permission to violate the prohibition against Ono’as Devorim. 22. Humor at someone else’s expense is Ono’as Devorim. 23. Accepting other people and their differences is one of the keys to observing this Mitzvah. 24. When you have internalized the awareness that people are created BeTzelem Elokim--in the image of Hashem--you will experience great respect for each person you encounter. 25. When you communicate with others, be aware of your goal. Most insults and derogatory comments are counterproductive and will not help you achieve your goal. 26. The more difficult it is to refrain from insulting someone, the greater the reward. 27. Whenever you refrain from saying anything that would be Ono’as Devorim, feel the joy of fulfilling a Mitzvah. 28. You are what you say. By transgressing the laws of Ono’as Devorim you are lowering your own spiritual level. 29. Any time that someone hurts your feelings in some way, view it as a learning experience to teach yourself to be more sensitive to causing others distress with words. 30. Imagine standing before Hashem after 120 years and being confronted with all of your Ono’as Devorim statements. 31. “It’s your fault for taking offense.” If someone will feel pain because of what you say, you have an obligation to avoid saying it and you cannot blame the other person for feeling hurt. 32. “I hope that this doesn’t offend you, but...” Starting off with this statement does not render your Ono’as Devorim permissible. 33. When you want to influence someone to do something, always try to motivate him with an approach that will be based on his needs, wants, and personality. 34. There are many statements that if said with a smile will not cause a person distress--even though they might if a person were to say the words with a serious expression on his face. 35. There are always ways of disagreeing with someone that show a basic respect for him even though you disagree with what he said. 36. The laws of Ono’as Devorim apply even to parents when they speak to their children. 37. The laws of Ono’as Devorim apply even to small children. Insulting a young child or frightening him as a joke is forbidden. 38. If someone is angry, it is an act of kindness to calm him down. Be careful not to say things that would be Ono’as Devorim to someone who is presently angry. 39. When you speak to a stranger, you might not be aware of his particular sensitivities and therefore might cause him pain unintentionally. Note the facial reactions of the people you speak to. 40. When you see someone insulting another person, have the courage to say something to stop him. 41. Be willing to make a public commitment to your family and friends that you will be careful with Ono’as Devorim. 42. Statements that can easily be Ono’as Devorim: “I heard Lashon Hora bout you” “Everybody knows” “Do you remember me?” “Why aren’t you married yet?” “You don’t care” “You don’t understand” “You should have asked me” “Talk it into yourself” “Keep your mouth...” “Get lost” “I don’t care” “So what?!” “I see that you are nervous” “I never do that...”
------------ As we all know, the Parsha is reminding us of this Mitzvah this particular week, at this particular point, and even at this particular juncture in our lives [this is what Hashgacha all about], because it is something for each and every one of us to work on in his own particular way. Let us each meet the challenge--and fulfill this great Mitzvah in a way that brings us a wonderful Nachas Ruach--which will bring along with it Nachas Ruach to others...and, in a magnificent way, to our Creator as well!
-------------------------- Hakhel MIS --------------------------
The following is excerpted from the sefer Let My Nation Serve Me by Rabbi Yosef Deutsch, Shlita, (Artscroll) a wonderful work which provides both depth and feeling to the events in the Midbar leading up to Mattan Torah, and to Mattan Torah itself, as culled from Chazal in the Medrash and Gemara, and from the Rishonim. It is highly recommended for all in proper preparation for Shavuos. Rabbi Deutsch writes as follows:
“There is a special significance to the Torah being given in the month of Sivan. The astrological sign for Sivan is Gemini, twins. The gentile nations would one day have to give an accounting for their rejection of the Torah when Hashem offered it to them, and Hashem wanted to anticipate the arguments they would offer in their own defense and refute them from the very beginning. He knew that the gentile nations would say that they thought that the Torah did not relate to them. It was designed for the Jewish nation, a nation with which they has no kinship or connection.
“Therefore, Hashem chose to give the Torah in the month of Sivan, a month characterized by the sign of twins, as if to say, “The Jewish people are not, from their origin, a nation apart. They are descended from Yaakov, who had a twin brother Eisav, and the gentile nations, at least those descended from Eisav, cannot claim that the Torah is not destined for them.
“The sign of twins is also especially propitious for the Giving of the Torah. Hashem did not want to give it in Nissan, whose sign is Aries, the sheep, because the Egyptians worshipped sheep. He did not give want to give the Torah during Iyar, whose sign is Taurus, the bull, because the Jewish people would worship the Golden Calf, a young bull. Hashem did not want an everlasting association between the idol and the Torah. Therefore, he chose to wait until Sivan, whose sign is the twins, a symbol of fraternal love and solidarity. These are virtues that qualified the Jewish people to receive the Torah.
“There is also a special symbolism in the Torah being given on the sixth of Sivan rather than any other day of the month. The original creation of mankind took place on the sixth day of Creation. The Giving of the Torah would be the act of national creation for the Jewish people, and therefore it, too, was to take place on the sixth day. Furthermore, that year, 6 Sivan fell on a Shabbos, which was also significant. Just as Shabbos provided the spiritual protection of the newly-created Adam, so did the Shabbos on which the Torah was given provide the spiritual protection for the newly created Jewish nation.”
These thoughts help us focus on the profundity of Mattan Torah. When one has an audience with the King, he prepares well in advance for the occasion. Unlike other audiences, where the commoner gives the King a gift, on Shavuos, Hashem will be giving us a remarkable, life-giving and life-sustaining, infinite and irreplaceable gift. We would do well to begin preparing for this incredible event--at least by studying about it from a beautiful sefer such as this--or from the original sources--today!
In the first of this week’s two Parshios, Behar, we find one of the paradigm mitzvos given to us by Hashem in order to affirm and strengthen our Bitachon—trust--the mitzvah of Shmitta. We are incredibly commanded to let the source of our Parnassah lay fallow and open to all, and are, in turn, promised that we will be (according to the laws of nature, miraculously) sustained and actually will prosper until new crops begin to grow again in the eighth year (Vayikra 25:21). It is important, very important, for us to realize, however, that the mitzvah of Bitachon is not related only to the Sabbatical Year--or even to the strict requirement that we not work one day a week on Shabbos Kodesh. Rather, our Bitachon is built-up of even smaller building blocks, tangible to all on a very recurring basis.
Every day, we begin our morning prayers with the following words: “Elokai Neshama Shenasata Bi...--My Hashem, the soul You placed within me is pure. You created it, You fashioned it, You breathed it into me, You safeguard it within me, and eventually You will take it from me, and restore it to me in Time to Come. As long as the soul is within me, I gratefully thank You Hashem, my Hashem and the Hashem of my forefathers, Master of all works....” (Translated from The Complete Artscroll Siddur).
The thought conveyed by “Elokai Neshama” is an essential component of our Bitachon. It is Hashem, and not us, who owns--and is in charge of--our most, most, precious possession--our very life. Every breathing moment, every thought process, every act of communication, every Mitzvah that we perform, every step that we take, is a direct, absolute and tangible outright gift--a full and free grant from Hashem.
Is this too frightening, daunting, or even too intrusive for us to bear? Absolutely not! Quite to the contrary, writes the Chovos HaLevavos (at the beginning of the Sha’ar HaBitachon): “This brings Menuchas HaNefesh”--tranquility and peace of mind--to us, for we know and appreciate that there is no such thing as chance, no coincidence, no accidents of any kind, ever or at all. There is, succinctly stated, nothing that happens--whether perceived by us as good or as bad--without Hashem’s express direction. This, in turn, should eliminate all worry, for everything that Hashem does is out of infinite and unabated love--and for our utter, absolute, and complete benefit, as we recite in the Birchas HaMazon--She’bechal Yom V’yom Hu Haitiv, Hu Maitiv--every single day He did good, He does good, and He will do good to us....
Imagine that you had the best specialist in the world taking care of your situation--legal, medical, financial or otherwise. When the other side won a legal argument, when the medication did not work as expected, or when the stock market went down a bit, there would be a pause for concern, perhaps some rethinking and some jitters. Not so with Hashem, who is perfect, faultless and our eternal and omniscient Father. This peace of mind should stay with us in all circumstances.
With this awareness, HaRav Chaim Friedlander, Z’tl, (Sifsei Chaim, Middos V’Avodas Hashem volume I, page 587) writes that we can better understand the words of the Shelah HaKadosh (on the topic “Emes V’Emuna”). The Shelah teaches that prior to undertaking any act or item of accomplishment such as buying, selling, meeting with someone, etc. one should say “Ani Botayach BaShem--I believe in Hashem,” recognizing that the act and its outcome is totally in Hashem’s hands, and then relate it to the specific action or event in front of you. This recognition, appreciation, and actual statement, will have the added benefit of forging a greater bond between your infinite Father and you as his son, and will help to eliminate some of the worst human character traits possible--anger at people for what they have done or not done for you; jealousy of others who were successful in doing the same thing when you were not; and haughtiness and pride over your personal ingenuity and craftiness.
Rebbe Yisroel Salanter, Z’tl, in letters to his son on Bitachon (Ohr Yisroel, Letters 24-25), additionally advises him to draw upon the words of our Tefilos, and the words of Tehillim, to inspire and develop a full faith and trust that our very being--and our every being--is in Hashem’s great Hands. For example, we recite in Pesukei D’Zimra, “Ashrei SheKel Yaakov B’Ezro”--Praiseworthy is one whose hope is in Hashem--He is the Maker of Heaven and Earth, the sea and all that is in them, He safeguards truth forever.... In fact, once you take note, you will find that Pesukim relating to Bitachon abound--“Kavei El Hashem...” (Tehillim 27:14); “Einai Tomid El Hashem...” (Tehillim 25:15)....
Bitachon is such a crucial aspect of our existence. We must take the time out to recite Elokai Neshama with Kavannah every morning, to be fluent with a few Pesukim (from our davening or otherwise) relating to Bitachon which should calm us and put the actions and events of our life in Torah perspective, and follow the advice of the Shelah HaKadosh--start by saying the words “Ani Boteach Ba’Shem” in the everyday and the not-so everyday circumstances and occurrences that we face or that come our way--no--that Hashem brings our way!!
We provide pesukim you can focus on to improve your Bitachon by the following link -- http://tinyurl.com/58jueq Please take the time to especially attach yourself to one or more of these pesukim.
-------------------------- Hakhel MIS --------------------------
Erev Shabbos –Halachos of Shabbos series with Halachos from HaShabbos BeTifarta by Rav Avrohom Adas, Shlita, of Yerushalayim:
a. The following points relate to the Melacha of Sirtut-or tracing lines in order to cut something properly (in the Mishkan, Sirtut was done on the Kerashim and the animal hides in order to cut them correctly):
(i) One should not fold over a paragraph or article from a Parsha Newsletter or the like on Shabbos in order to cut it out after Shabbos.
(ii) One may fold over a napkin into a basic triangular shape, even though he wants it to be an exact triangle, because the purpose of the line crease being made is not for cutting or writing--but for aesthetics. [One should be careful not to make special designs out of napkins because of the Issur of Boneh].
(iii) One may fold over the page of a Siddur or Sefer in order to remember something, because it is not being done for cutting or writing purposes. Similarly, one may fold a paper in order to put it into his pocket.
b. HaRav Aharon Kotler, Z’tl, would sometimes ride with a Lakewood cab driver who was not Shomer Shabbos. HaRav Kotler took of his valuable time to talk with him about the Torah and Kedushas HaShabbos during his rides. Once, during the Aseres Yemei Teshuva, HaRav Kotler told him--this Shabbos is Shabbos Shuva--this Shabbos you must keep and not ride! The driver became Shomer Shabbos.
Some dedication and effort on our part--and the Shabbos itself will do the rest!
I hope this finds you all well in all ways. We so look forward to these grand summer plans to materialize. Let's all work together to make it happen and B'EZ"H it will.
In this week's parsha we are commanded regarding the mitzva of counting of the Omer. One of the important lessons we can take out of this mitzva is its requirement for "temimos" - completeness or consistency, for example if you miss one day then you can no longer count the rest of the time with a bracha. I am not going to speak about the concept of perfection here. Briefly though, the Mishna in Kiddushin mysteriously states that he who does one Mitzva, automatically is eligible for olam haba. The Talmud Yerushalmi explains this to mean that whoever takes one Mitzva and keeps it to perfection all of his life, will be greatly rewarded… The Yerushalmi then makes a suggestion for which Mitzva would be a good choice to work on perfecting - Kibud Av v'Eim (honoring and/or fearing father and mother). In honor of Mother's Day (which lends itself to an infusion of spirituality) and of the many mothers who are reading this, I would like to tell two poignant stories that will hopefully enhance our understanding of the mitzva and will encourage and help all of us raise our children to perfect it. I also want to point out that I have personally witnessed this Mitzva being meticulously kept even after the passing of the parent - watching the total dedication of my good friend to never miss a kaddish…no fanfare, just a determined commitment to do a perfect job in raising his mother's neshama through the praising of Hashem in her memory.
First, a true story about the Or Hachaim Hakadosh - R' Chaim ben Attar (1696 - 1743) ZT"L. R' Chaim was once on an ocean voyage. A terrible storm rose up and the ship capsized. Miraculously he survived by holding on to a plank of wood from the smashed boat. He washed up 3 days later on a lifeless beach. Parched from extreme thirst and starving, he profusely thanked Hashem and forced himself to get up and go inland to try and find help. By nightfall he found himself in a thick forest. Still spotting no people, he knew there were plenty of dangerous animals. He climbed up a tall tree and 'slept' there - frozen, hungry and terrified. As the sun came up he noticed some smoke in the distance. Carefully getting down from the tree, he wandered not too far before he noticed the cabin. He approached, knocked - no answer. The door was unlocked. He went in and called out - no one was home but there was food on the table. Assuming it abandoned, he ate some food and went to lay down on the bed in the corner - he fell asleep. Towards evening, the occupants returned home - a gang of robber/murderers returning from their daily plundering. ( I'm sure you are all thinking Goldilocks ). The men were not amused with this uninvited guest and immediately wanted to kill him. Their leader however, stopped them," let's eat and hear the guy out and then decide on his fate", he reasoned. R' Chaim told them the whole story from the shipwreck on, but the motley crew had blood on their minds - they sentenced him to death. Again the leader postponed the murder, "I want to speak with this man privately first," he demanded. He took R' Chaim outside, looked him in the eye and said,"Rebbe, do you recognize me?" R' Chaim, taken aback, took a closer look but could not remember this person. " I am your student from many years ago. My name is Ploni but the rav probably doesn't recognize me with a full beard." Now recalling the boy, he smiled but then asked seriously " what happenned to you my son that you have sunk to such lows?" Shamefaced he explained, " it all started when I was having huge fights with my parents. One day, in a burst of anger at them, I did a terrible sin and severed all my ties with them. I wandered around, got involved with bad people and eventually became the leader of this group of very bad men - my hands are overflowing with innocent blood. But upon seeing you today Rebbe, in this out of the way place, and upon hearing the extraordinary events which led you here, I am feeling emotional for the first time in years and my heart is smitten. I know I have done terrible things and have led a despicable life - can you show me the way to teshuvah - I will do anything you tell me but you must promise me that when I complete my task, I will be forgiven for all and will be allowed into Olam Haba. R' Chaim, the great talmudist and kabbalist answered with stern compassion, " Your teshuva is indeed going to be extremely difficult but I guarantee that if you follow it you will achieve atonement. First of all run away from this horrible gang and all other negative associates, immediately. Constantly do teshuva with all your heart and dedicate you entire life to Torah and Mitzvos. Observe all the laws meticulously, Shabbos, Yom Tov, etc. and do as many good and charitable deeds as possible. After you are a good solid Jew, go to a cave where snakes lay their eggs. Take an egg that is hatching, and take the baby snake and put it in a cylinder of steel and plug it up. Wear the cylinder around your neck and every morning and evening, you will feed your snake. When you have done this for seven years, unplug the cylinder and let the snake slide out." "But if I let it out he will bite and kill me!" protested Ploni. "That is true, agreed R' Chaim, "but that will be your ultimate atonement. Your entire slide into the abyss of moral depravity stemmed from your treatment of your parents. They raised you with love and endless devotion. They norished your soul as well as feeding and clothing you to the best of their abilities and yet you turned on them. Your snake which you fed and cared for for those seven years will also turn on you - that will be your just dessert - then you will have done a complete teshuva." Ploni, understanding the divine intervention of this whole episode, agreed to this teshuva program of his Rebbe. He led R' Chaim out of the forest to safety, kissed his hand and escaped to a far off place where he returned to the religion of his parents. He raised a snake in his breast for seven years and as instructed, freed it and watched it as it slithered out and opened its mouth…
Not long after that, Ploni came to R' Chaim in a dream and told him that he could rest assured that he had completed hhis task and was indeed at peace in Olam Haba.
One more short one
- R' Yeshua Basis, the rabbi of Tunis, every Friday night after shul, would stop by his mother's house to kiss her hand and receive a bracha from her (apparently this is a minhag traced to the Arizal). One wintry Friday night, heavy winds howled through Tunis as it rained torrentially. Trying to shield himself from the onslaught of this weather, he hurried as fast as he could to her home. When he got there, all was quiet - normally he would be hearing the clanging of dishes as the table was being set. He decided that his mother must have been tired and nodded off to sleep. Possibly, he reasoned, even the opening of the door might awaken her from what must be a much needed nap. He waited outside in the drenching rain for about an hour until he heard the pitter patter of his mother setting the table. Only then he came in with the utmost respect, completely soaked, and kissed her hand…
The seriousness and the beauty of the great Mitzva of Kibud Av va'Eim
You are wonderful children and I love you all 'd'
p.s. Well deserved Happy Mother's Day to all of you mothers - May this letter serve to remind us all that truly everyday is Mother's day.
Important Numbers
