In last week’s Parsha, we learned how Bnai Yisroel received the Torah for eternity. According to the Medrash, the world stood still, the nations watched, and the Heavens and the depths opened, so that the Universe and its contents would forever bear testimony to the direct transmission of the Torah from Hashem to His people at Sinai.
Two of the Ani Maamin affirmations that we recite daily refer specifically to the giving of the Torah:
a. (#8) I believe with complete Faith that the entire Torah that is now in our hands is the same one that was given to Moshe Rabbeinu, Olav HaShalom.
b. (#9) I believe with complete Faith that this Torah will not be exchanged, nor will there be any other Torah from the Creator, Blessed is His Name (the meforshim on the Siddur explain that not even one mitzvah will change).
Thus, we reaffirm daily that the gift we have been given is immutable and complete. It is no wonder, then, that every morning, soon after the Birchos HaShachar, we proclaim "Ashreinu Ma Tov Chelkenu, U’ma Naim Goraleinu, U’ ma Yafa Yerushasaynu...--how good is our portion, how pleasant our lot, and how beautiful is our heritage." This grand proclamation serves to remind us of the sublime appreciation that each and every one of us should have for what we have been born (or joined) into, and what do we wake up to each and every day.
HaRav Shimon Schwab, Z’tl, in the remarkable work Rav Schwab on Prayer (Artscroll p. 60), beautifully explains that this phrase describes for us the "windfall" gift that we have received in three different ways:
IMPORTANT MESSAGE FROM HORAV SHMUEL KAMENETSKY SHLITA: HoRav Kamenetsky shlita gave the following suggestion for women in North America: The Rosh Yeshiva suggests that due to the matzav in Eretz Yisrael, each woman should light Shabbos candles five minutes before the regular zman of hadlakas neros, for three weeks. Through this, the Rosh Yeshiva said, we will bring more kedusha to the world. The Rosh Yeshiva also suggests doing what we can to be prepared for Shabbos a little earlier, so that our lighting candles earlier will be without added pressure in the house.
Rabbi Chaninah bar Papa taught that at the time of creation HaShem instructed the trees to grow according to their individual species, i.e., not to intermingle. Upon observing this, the grasses concluded that HaShem does not want the world to be in chaos. Therefore, when the grasses came forth, each species emerged according to its own, individual species. At that point, an angel declared, "May the honor of HaShem be forever, HaShem will rejoice in His creations."
It is the nature of grasses to intermingle. Nevertheless, they honored HaShem by going against their nature, i.e., they grew according to their own species. Their effort reflected their awareness of HaShem's Will, that goodness and order fill earth.
Every creation has an intuitive understanding of the greatness and goodness of HaShem. Moreover, man, who is created in the very image of HaShem, has the ca
If you’ve ever been inspired by an Aish rabbi or rebbetzin...
or by a Discovery Seminar, Jerusalem Fellowships program, or HonestReporting
communique...
or by an article or film on Aish.com...
Then the person to thank is Rabbi Noah Weinberg, the revered and beloved
founder and dean of Aish HaTorah International. For the past 50 years, Rabbi
Weinberg has dedicated his life to helping countless Jews around the world
connect to the beauty and wisdom of Torah.
Rabbi Noah Weinberg was recently
diagnosed with a serious illness. Each of us can do something to
help.
Now you have the chance to give Rabbi Weinberg something in return.
He
was recently diagnosed with a serious illness. This is an opportunity to
galvanize everyone who has benefited from the work of Aish HaTorah in prayer and
spiritual action for the sake of Rabbi Weinberg’s recovery.
Here’s what you can do:
First, pray for the complete recovery of HaRav Yisrael Noach ben Hinda.
Beyond this, each of us can show the Almighty that we want and need Rabbi
Weinberg’s continued guidance by taking one of his core teachings and committing
yourself to grow in that area. Every physical action in this world is responded
to in kind by the Almighty. Therefore the collective spiritual development will
add to the merit of Rabbi Weinberg, and impact the Heavenly scales in his favor.
Here are some of the fundamental principles of Rabbi Weinberg’s teachings
that have inspired so many people. Pick an area in which to grow. Whether you
work on changing something small or large, every mitzvah performed makes a
difference. The key is to make a genuine commitment to change for the better, on
behalf of the recovery of HaRav Yisrael Noach ben Hinda.
1. Focus on your priorities in life.
a. Get total clarity on your life’s purpose and take the time to make a
daily cheshbon hanefesh,spiritual
accounting. What are your goals in life? What are your strategies to
accomplish them?
b. Live with the reality that God loves you. Put your trust in Him. Spend
10 minutes a day working on the Torah’s Six
Constant Mitzvot, the pivotal commandments that focus us on life’s ultimate
purpose.
2. Increase your learning of Torah.
The Torah is the Almighty’s instructions
for living, the blueprint
of creation. Whether it’s an additional 10 minutes a day or week, designate
more time to learn the wisdom of the Torah -- and put what you’re learning into
practice.
3. Love the Jewish people; fight for the Jewish
people.
For years, Rabbi Weinberg has taught that we must feel one another’s pain.
And now it is our turn to put that into practice to help Rabbi Weinberg. The
Talmud (Brachot 12b) says: "If a Torah scholar is in distress, one must become
sick over him." If we have compassion for Rabbi Weinberg by genuinely sharing in
his pain, this arouses Heaven to have mercy on Rabbi Weinberg as well.
Let each of us do what we can to help Rabbi Weinberg -- by storming the
Heavens with our prayers, teshuva, and spiritual growth.
Tu b’Shevat (New Year for trees) is on Tuesday (Monday night), 15 Shevat 5768 (January 22, 2008).
We omit Tachanun (we also do not say Tachanun the preceding Mincha [Monday afternoon]);
The custom is to eat fruits that grow on trees, for Tu B’Shevat is the "New Year of the Trees" (We always make the Bracha שהחיינו on any seasonal fruit that one is eating for the first time that year. The Bracha is not made on artificially preserved fruits or on fruits that are deficient in appearance or taste in comparison to those of the regular seasonal crop.)
"Trust in Him at all times, people; pour
out your hearts before Him: G-D is a refuge for us, Selah (Psalm 62:9)." The
Malbim explains that this verse details the three advantages that "trust in G-D"
has over "trust in others." One cannot trust in another individual for all
things at all times; trust is given sparingly and specifically. A man may know
to trust someone in good times, but go elsewhere when times are hard. But G-D
may be trusted at all times; He may be relied upon for all things. Secondly,
while we may trust another, we are cautious not to reveal all our secrets to
that person. Our self-interest dictates that we disclose only what is
necessary to obtain assistance. But with Hashem, we have the freedom to
disclose all, to pour out our hearts before Him. We can and should "let go and
let G-D." Thirdly, trusting in another human limits us to trusting for the
moment. Trusting in Hashem gives us a refuge, a place of safety for each moment
and every circumstance. In G-D we trust, and this trust continually cares,
comforts, and cherishes us.
Our Sages composed an exquisite praise of HaShem, which we
say in the Shemoneh Esrei prayer: "You are Good, for Your compassion never
ends, and You are Compassionate, for Your kindness never finishes - we have
always trusted in You!"
We can best begin to understand the infinite goodness of
HaShem by contrasting the ways of HaShem to the ways of man. For instance,
let's assume a poor man approached a good hearted philanthropist for financial
assistance. He cried and begged for help. The wealthy man had mercy on him and
gave him a nice sum of money. However, if the poor man begs for more, it will
be to no avail because the wealthy man has a limited amount of mercy.
Whereas the mercy of HaShem is unlimited. The more a person
prays and pleads for mercy, the more mercy HaShem will grant him. Indeed, the
mercy of HaShem has no end, i.e., "You are Good, for Your compassion never
ends!"
Alternatively, there are people whose heart overflows with
compassion and they desire to provide more assistance to those in need. However,
they are unable to help because they lack the resources.
Whereas HaShem, the Source of all good, has infinite
capabilities to bestow benefit upon His creations. Therefore, once HaShem's
mercy is awakened there is no limitation to how much good He can provide, i.e.,
"You are Compassionate, for Your kindness never finishes!"
How amazingly fortunate we are that HaShem is INFINITELY
GOOD, COMPASSIONATE, and KIND! May we internalize these holy concepts and
sincerely declare: "We have always trusted in You!"
[Based on Cochvei Ohr of Rebbe Yitzchak Blazer]
TODAY: Joyously say: "You are Good, for Your compassion
never ends, and You are Compassionate, for Your kindness never finishes - we
have always trusted in You!"
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The Torah
reading of this coming Shabbos -- Parashas Beshallach -- includes the
chapter telling how the Jewish People in the Wilderness received manna, the
Heavenly food that nourished them for forty years. Many people recite the
chapter daily, as a special prayer for parnassah. There is also a widespread
custom to recite this chapter on the Tuesday of the week of Beshallach,
which this year is January 15. As a public service, we offer the text
and interlinear translation of the chapter, from the Schottenstein Edition
Interlinear Siddur. Please feel free to download it
Psalm 110 describes David in all the splendor of his dual role as king of the Jewish people. David was the mighty warrior, subduing the enemy with his fierce fighting. But David was spiritual leader as well, winning the hearts and souls of his people through his music and the power of his word. Psalm 110 views the latter mission as the more important. "To David. A Psalm. The Lord said to my master: "Wait at my right hand, until I make your enemies your footstool (v. 1)." Rav Hirsch explains that David has discharged his duty as conquering soldier; G-D will complete the task, bringing David's enemies to heel. David must now turn his focus to the task of spiritually energizing and leading his people, bringing them ever closer to Hashem.
After the Egyptians freed B'nei Yisrael from bondage, they regretted giving up their slaves and pursued after them. Yet, in light of the ten awesome plagues they had already endured, why did the Egyptians think they could successfully recapture the Nation of Israel? Wouldn't HaShem rescue His people?
The Egyptians erroneously assumed that the power of HaShem is restricted to acts of destruction, as demonstrated by the plagues. That is, they thought the He destroys but does not perform acts of deliverance. Therefore, they reasoned that if they attack Israel, HaShem could not save them.
As flawed as this thinking is, it reflects a common
Rabbi Tarfon used to say: If you learned much Torah, Heaven
will grant youabundant reward. Your
Master is trustworthy to 'pay your wages.' And know that the bestowal of the
reward for the righteous is in the World to Come.
Just as the body requires sustenance, so too, the soul
requires sustenance. The sustenance of the body is food, whereas the sustenance
of the soul is holiness. When we engage in Mitzvoth we draw holiness upon our
souls, which fills our souls with pleasure, joy, and life.
The holiness is manifested upon us in a few different ways.
For instance, when we perform a Mitzvah we receive a reward that very day.
Specifically, the Mitzvah that we performed today, grants usthe merit to receive a neshamah yeseira - an
extradimension of holiness - on the
Shabbos of that week in which we fulfilled that Mitzvah.
In addition, each Mitzvah that we perform and each word of
Torah that we learn grants us an immediate increase inour holiness.Moreover, a Talmud Chacham, who is immersed in Torah study, receives a
neshamah yeseira even on the weekdays.
Up to here, we have explained the holiness that HaShem
bestows upon a person in this world for the Mitzvoth that he has performed,
i.e., "If you learned much Torah, Heaven will grant youabundant reward. Your Master is trustworthy
to 'pay your wages."
Whereas the next phrase in the Mishneh refers to our eternal
reward in Gan Eden: "And know that the bestowal of the reward for the
righteous is in the World to Come." The "bestowal of reward" in
the World to Come will be exceedingly great and wondrous.
May we merit performing many Mitzvoth each day, so that we
enjoy holiness in this world as well as the glorious, eternal reward in Gan
Eden.
[Based on the commentary of the Chidah, who cites the
Arizal]
TODAY: When you perform a Mitzvah, be aware of the holiness
illuminating your soul - and rejoice.
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Before the last plague of "The Slaying of the Firstborn
of Each Egyptian," HaShem instructed B'nei Yisrael to mark their own
doorposts with a stripe of blood, as stated in the verse: "And I will see
the blood and pass over you."
However, since HaShem is "All-Knowing," He does
need a distinguishing mark to identify the Jewish houses. Moreover, blood is
usually associated with death. If so, (1) why was did HaShem require B'nei
Yisrael to mark their houses, and (2) why was blood chosen as the sign that
would spare their lives?
The deliverance of B'nei Yisrael required that they trust in
Hashem. Therefore, HaShem provided them with a means to demonstrate their trust
in Him in order to grant them the merit of deliverance. Accordingly, HaShem
asked B'nei Yisrael to mark their doorposts with blood, even though blood is
usually a "bad omen." Trusting in HaShem's commandment, despite the
negative connotation of blood, awakened their merit for HaShem to miraculously
save them.
One of the pitfalls of human nature is to fear negative
signs. However,when we trust in HaShem
and observe His Mitzvoth, even the most seemingly "negative" sign
will be the genesis of great goodness.
Therefore, let us demonstrate our steadfast trust in HaShem
by interpreting EVERYTHING FOR THE GOOD. As a result of our faith in HaShem, we
will merit to see countless miracles, Divine compassion, and the redemption of
B'nei Yisrael.
[Based on Magid Mesharim of Rav Yoseph Cairo]
TODAY:Convert " negative signs" into the merit of
deliverance, by trusting in HaShem.
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Please remember to add, beginning Monday night in
Maariv, Yaale v'Yavo in your Amidah and to mention
Rosh Chodesh 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.
Monday night and Tuesday is the first and only Rosh Chodesh
("Head of the Month") day for the month of Shevat.
Special portions are added to the daily prayers:
Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the
Shacharit Amidah prayer, also the Yaaleh V'yavo
prayer is added to the Amidah and to Grace After Meals; the additional Musaf
prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the
Shabbat Musaf). 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.
Imagine
how much we could accomplish if we knew the secret of overcoming fear? For
instance, Moshe and Aaron succeeded in their mission to save B'nei Yisrael
because they where able to overcome fear whenever they entered Pharaoh's palace.
Armed
guards stood at the palace gates. Lions and wild dogs prowled the royal grounds.
Nevertheless, HaShem instructed Moshe and Aaron to "Come to Pharaoh." That is:
Walk into the palace - pass the guards and the lions - without their
permission. Do not let fear hold you back from speaking to Pharaoh, for I will
protect you.
Empowered
by HaShem's assurance, Moshe and Aaron would walk right past the guards, lions,
and dogs. HaShem miraculously rendered these threats powerless so that Moshe and
Aaron could deliver HaShem's message to Pharaoh.
Just
as HaShem encouraged Moshe and Aaron to enter the palace, so too, HaShem
encourages and protects us when we perform a Mitzvah. It is as if HaShem is
assuring us, "Do not be afraid, for I will protect you and help you to succeed
to fulfill your Mitzvah."
Of
course, we are not allowed to endanger ourselves in performing a Mitzvah. Moshe
and Aaron only put themselves in danger because HaShem specifically told them to
do so.
Nevertheless,
it is natural to have varying degrees of fears in association with some of the
Mitzvos that we perform.For instance,
we might fear the opinion of a person who does not yet understand the
significance of a particular Mitzvah.
May
the awareness of HaShem's protection help us to overpower our fears, and give us
the encouragement, confidence, and joy to perform the Mitzvoth to the best of
our ability.
[Based
on the Ohr HaChaim HaKodesh]
TODAY:
Let the joy of knowing HaShem is with you, dispel all unwantedfear from your heart.
"My name is Rina (this is not her real name), and I live in Gush Etzion.
A few months ago, when I was in my car, riding towards Gush Etzion, there
was a serious traffic jam. When I reached the Gush, I saw the reason for
the heavy traffic--there had been an accident, and cars were standing in
the road. Out of curiosity, I looked quickly to see what had happened. I
was startled to see a completely smashed car blocking the road, with a
body lying on the road, covered with a sheet.
"I wonder who the poor
dead person might be, I thought to myself. Is it a single person or somebody
married, somebody with a family or not, a man or a woman? Will there now be
new orphans or perhaps bereaved parents who do not yet know what has
happened? I got out of my car and took out a book of Tehillim, and I prayed
with flowing tears and with great devotion. After a little while, the traffic
started to move. I returned to my car and went home as fast as I
could.
"Two weeks later, I was sitting at home, and the phone rang. At
the other end of the line, I heard an unfamiliar voice of a young woman. She
asked, 'Are you the one who stopped on Tuesday two weeks ago at the side of
the road and read Tehillim?' 'Yes, I am,' I replied, wondering what
the question meant. And the girl continued in a voice choked by
tears. 'Listen, I am the girl who was lying on the road. Everybody was sure
that I was dead, and that is why they covered me with a sheet and waited for
the ambulance. I lay there and experienced what is called "clinical death."
As it were, my soul left my body, and I was able to see everything around
me, from above. I saw my smashed car, the people who ran around the scene,
and the long line of cars. I could even see my own body, covered with a
sheet, lying on the road. When you started to read the Tehillim, all the
letters flew around me, giving me a misty feeling and pulling me downwards.
At that moment, a Magen David ambulance arrived, and the medics decided to
try to revive me. They tried again and again, in an attempt to start my
breathing and to get my heart pumping again. All that time I felt the letters
of the Tehillim wrapped around me in a pleasant light, bringing my spirit
back to me. The fact that you read Tehillim saved my life, and I am calling
to say thank you!'
"There was nothing I could say. I was completely
speechless. Before this, I had no idea about the great power of prayer and
what could be achieved by reading Tehillim. And I still did not understand
how this anonymous woman knew who I was.
"It turns out that she had
not been religious at all. After this amazing event, she repented (no
surprise at all!), and she repeatedly tries to convince people to read
Tehillim. Of course, she recites Tehillim herself. After the accident, she
asked many of her friends if they had been at the scene and if they had seen
somebody reciting Tehillim. Somehow she found my name, and it was then easy
for her to get other details, including my phone number.
"Ever since
these events I cannot stop thinking about my amazing experience. One can
never know whom she is rescuing by reading Tehillim. Let us all recite
Tehillim regularly, at least five minutes every day. The Almighty is sitting
high above, waiting for us, His children, to ask for what we need. And He,
the merciful Father, is always ready to give it to us and to forgive us for
our sins."
The Alter of Slabodka writes that the plagues with which the Egyptians
were punished, additionally served to demonstrate hashgachapratis (individual providence). Although the Egyptians were paralyzed by
the darkness, simultaneously, the Jewish People enjoyed the light illuminating
their dwelling places. Moreover, Chazal tell us that during the first
plague of blood a Jew and Egyptian could drink from the same glass of water, and
the Jew would taste water while the Egyptian would only end up swallowing blood.
This was the ultimate proof that each person lives in his own personal world. At
the very same time that the Egyptian’s world was filled with blood and darkness,
the world of each Jew was filled with light and an ample supply of water.
Rav Wolbe (Shiurei Chumash Parshas Bo ) notes that
this concept is expressed by Chazal
Each
day we recite three blessings of thanks regarding our Torah and its study. The
first blessing relates to the "Holiness of Torah," the second blessing expresses
the "Sweetness of Torah," and the third blessing praises HaShem for the special
favor he showed to Klal Yisrael by illuminating us with the "Wisdom of
Torah."
The
"Holiness of the Torah" sanctifies and purifies its students. There is no
greater good than spiritual elevation, and there is no spiritual elevation
greater than Torah study. Every word of Torah that we study uplifts our souls,
improves our character, and inspires us to perform good deeds.
The
"Sweetness of Torah study" is the true pleasure in contrast to earthly pleasures
which are temporal and shallow. The purity of Torah study brings elation to the
soul, filling the heart with joy. Even more, the pleasure is wholesome and
everlasting. The study of Torah is sweeter than honey as per the verse, "The
statutes of Torah are upright, gladdening the heart."
The
"Wisdom of Torah" guides us to walk on the path of truth, righteousness, and
success. The nations do not have the gift of Torah to show them the way.
Therefore, we bless HaShem, "Who selected us from all the peoples and gave us
the Torah."
There
is nothing in this world that compares to the preciousness of Torah. It enhances
every aspect of our being and of our lives. It's brilliant light guides us on
the path of success in all of our relationships - both with HaShem as well as
with our fellows.
When
we engage in Torah study, may we discover the beauty and splendor of its
precious fruits. In turn, our study of Torah will bring us holiness, delight,
and wisdom.
(Based
on the commentary of the M'harsha to the Talmud)
TODAY:When you study Torah, enjoy the holiness,
pleasure, and wisdom that emanates from Torah
study.
Today, Zos Chanukah, is the last day of our celebration of "Chanu-Kah"--our
resting from war on the 25th day of Kislev. While other nations may
celebrate victories in war, we celebrate our rest from the war--the
**result** of the victory--which is for us to return to our Avodas
Hashem.
The Sefer Taamei Dinim U'Minhagim brings that today is the last
Day of Judgment from the Din that began on Rosh Hashana more than three
months ago. Hashem is a very gracious Father and allows us
tremendous opportunities to return to Him. We should spend some time
today contemplating how we can complete this process of judgment on a
positive note--how we, too, can celebrate this period in which we rejoice in
the result of the victory--with a renewed Avodas Hashem. Some
introspection and renewed commitment is certainly within the order of the
day.
Special Note Two: Many of us may be familiar with the famous
question of the P'nei Yehoshua--if the Halacha is that "tuma
hutra b'tzibur"--impure objects are permitted to be used by the
tzibur--then what was the problem using all of the oil rendered impure by the
Greeks? The menorah had to be lit for all of Klal Yisroel and, accordingly,
the impure oil was perfectly permissible for use by the tzibur.
Succinctly stated, the miracle of the oil was simply not necessary according
to Halacha! There is a beautiful answer to this question; given by
HaRav Chaim Shmuelevitz, Z'tl (whose Yahrtzeit is today, 3 Teves).
HaRav Shmuelevitz asks why we place such a great emphasis on the miracle
of finding the oil--even over and above winning the wars against the
Greeks themselves. After all, it is much easier to find things one would
not expect to find--than for a handful of people to defeat the
mightiest warriors in the world! Furthermore, with the finding of the small
jug of oil, a miracle happened for only an additional seven days.
Yet, because of the successful wars, the Jewish people and their
fulfillment of the Torah were saved forever.
To answer this question,
HaRav Shmuelevitz notes that the Torah goes out of its way to teach us that
when Yosef was brought down to Egypt by the merchants, they were carrying all
kinds of fine-smelling spices, rather than the odorous items that they
usually carried (See Beraishis 37:25, and Rashi there ). At first glance, it
is difficult to understand why what they were carrying mattered at all.
Yosef is at the nadir of his life. A few days ago, he had been learning
Torah with his father, the Gadol HaDor, and now he was surrounded by idol
worshippers who are going to sell him into slavery in a morally bereft
country. In a time of darkness such as this, would it make any difference at
all what the odors were around him?
The answer is a most definitive
"Yes!" The sweet smell of the spices and fragrances were intended to be a
sign to Yosef that even in his darkest hour Hashem was with him, and that he
was not lost or forgotten. Yosef now understood that there was purpose,
meaning, and a plan to what was going on around him. Every miracle, large or
small, indicates a "Haoras Panim"--a light from Hashem which shines upon the
person and reminds him that he is at all times in Hashem's
embrace.
So, too, here, the miracle of finding a jug of pure oil does, in
fact, pale in significance to the miracles that took place during
the incredible wars, and the glorious result for the Torah and the
Jewish people. Nonetheless, we celebrate the small jug because it
demonstrates Hashem's "Haoras Panim"--His singular love, His unique care, His
special concern for us as His children at all times and in all
circumstances.
A parent who does not appreciate his child will only
provide him with the absolute essentials that he really needs. On the other
hand, a parent who truly loves his child will go beyond what the
child absolutely requires, and will, in fact, go overboard and indulge
the child. If the miracle of Chanukah had only been to give the
"mighty into the hands of the weak" or the "many into the hands of the
few", this would have exemplified Hashem providing for our absolute
needs only, for He had assured our forefathers that we would continue to
exist as a Torah people, and His word must be kept. But the miracle
of Chanukah went well beyond that--it reached to the jug of oil. It
is this Haoras Panim that we celebrate--that Hashem's affection for us
is so great that it extended to that little jug.
Yes, tuma may be
hutra b'tzibur--but His love for us goes so much beyond that, and we can and
should reciprocate this feeling.
Our Sages
referred to Chanukkah as days set aside for hallelv’hoda’ah (praise and thanks). Rav Wolbe makes a keen observation. When we
mention the numerous different levels of praise that human beings offer Hashem,
the first rung on the ladder is generally hoda’ah.
In the tefillah of nishmas we state that “it is incumbent
upon all creations l’hodos l’hallel
l’shabeiach l’foa’r (to give thanks, praise, laud and glorify)…” In the hallel we proclaim “with song yoduv’yishabchuv’yifaaru…”
In contrast, we find that the praises that the angels offer (as mentioned in
the tefillah of yotzarohr) differ
slightly. “And they all open their mouths with holiness, purity, song, and hymn
- umivarachimu’mishabchimu’mifaarim…”
The first level of hoda’ah is lacking
in their repertoire of praises.
Although on
most levels the praises of humans and angels are equal, this specific concept
of hoda’ah is limited to humans
alone. This is because the concept of hoda’ah
is giving thanks for something received from Hashem. The essence of an angel is
the mission for which he was created, and he does not have the tools with which
to receive anything that would in turn call for him to give thanks. In
contrast, hoda’ah is not only a vital
part of human obligations, but also the first step when climbing the ladder of
praises offered to Hashem.
Just as
giving thanks is a fundamental part of our avodah,
being deficient in this area (kafiastovah) is extremely detrimental and
destructive. The Ramban explains that the sin of the Generation of Dispersion
was their ambition to make a “name
for themselves” (v’naasehlanusheim). They wished to
entirely disconnect themselves from their Creator, something which our Sages
tell us was rooted in their negative trait of ungratefulness. One who desires
to disengage himself from Hashem has in effect stated that he does not wish to
recognize and thank his Benefactor for all the goodness and bounty that He
bestows. The Generation of Dispersion wished to disconnect the creation from
The Creator, and measure for measure Hashem disconnected them from one another
by dispersing them throughout the land.
In contrast,
with regard to the miracle of Chanukkah we say in alha’nisim: “And they
designated these eight days of Chanukkah to give thanks and praise to Your
Great Name (l’hodosu’lhallell’shimchahagadol). When we give praise to
Hashem we show that we are not interested in making “a name” for ourselves,
rather, we recognize Hashem and desire to connect ourselves to our Creator. The
world is His, and we wish to thank Him for the endless good which He provides
us on a daily basis.
The
Mashgiach observes that one who thinks that he lives in a world where
everything is already here for him and therefore their use is self deserved,
cannot see Hashem in the creation. Everything exists solely due to the will of
Hashem, and therefore it is as if he is constantly creating yaishma’ein (something from nothing). The Sages instituted the
recitation of blessings before partaking in worldly pleasures for they wished
to make us cognizant of this reality. When we say “boreipreeha’eitz” this allows us to conjure up
Hashem’s creation of the Earth and the commandment that it should produce
vegetation, trees and fruit. Have we not just beheld Hashem’s creation of the
fruit from complete nothingness?
The avodah of Chanukkah is to understand
that everything that we have is due entirely to the will of Hashem. How
thankful we must be for all the bounty he bestows upon us. With regard to
materialistic acquisitions we are told “And
you should be happy with all the good that Hashem has given you”, and how
much more so is this true with regard to our spiritual acquisitions. The
difference between us and those who do not know the beauty of the Torah, allows
us to recognize the greatness of the Torah and thank the Giver for His
boundless kindness. Contemplating this concept is a most worthwhile endeavor,
especially during the days of Chanukkah that were designated for this purpose.
The following is an extraordinary teaching from HaRav Pam, Z’tlL, presented
in The Pleasant Way (by Rabbi Sholom Smith, p. 62-63):
"In the
Shulchan Aruch (Yoreh Deah 344:1) it is written that it is a great mitzvah to
eulogize a deceased person, and that in fact it is even permitted to
**slightly embellish** the words of tribute. The Taz (ibid.) wonders why
this is permitted: Is it only forbidden to utter a big lie--but small lies
are permissible? If the praises are exaggerated, why are they allowed [at
all] and, moreover why are they even encouraged? The Birkei Yosef (ibid.)
answers that slight embellishment is permitted because people are generally
not aware of the attributes and accomplishments of the departed person,
either because his deeds were not publicized or because he concealed them.
The embellishment is in all likelihood very close to [or perhaps itself
even falls short of] the beautiful truth about this person.
"A Maggid
(heavenly emissary) was sent to HaRav Yosef Karo, Z’tl, the author of the
Bais Yosef and the Shulchan Aruch, to teach the most esoteric secrets of the
Torah. Some of these Torah thoughts are found in the Sefer Maggid
Meishorim. The Sefer notes that the Maggid described to HaRav Karo the
greatness of his Rebbetzin’s soul, so that he would realize who she was and
appreciate and honor her properly.
"Why did the Maggid need to tell
HaRav Karo about his wife? Can one contemplate for a moment that the HaRav
Karo had Shalom Bayis problems or Chas v’Shalom mistreated his wife, thus
requiring a Maggid to set him straight? Of course not, but knowing her full
greatness--not previously known to HaRav Karo--would serve to even further
enhance the great respect and honor he already undoubtedly had for
her.
"There is a great lesson to be learned here. One can never know
the true value of one’s friend or neighbor. Therefore, it is of the
utmost importance to respect and honor **every** person--young and
old--with whom one comes into contact. Only then will a person properly
fulfill his interpersonal obligations."
When you sum-up a person, don’t
just jump to conclusions based upon what you know about him. Instead, you
should recall that in truth you don’t know everything there is to know about
him--and realize that he really may be (and probably is) a much better person
than you think!
Important Numbers
He
was recently diagnosed with a serious illness. This is an opportunity to
galvanize everyone who has benefited from the work of Aish HaTorah in prayer and
spiritual action for the sake of Rabbi Weinberg’s recovery.
