11 KISLEV, DEC. 2
The Haftorah is read from Hosea: 12:13-14:10. (The Mishneh brurah Siman 428 Subparagraph 22 states in the name of the Chayei Adam that we add additional pasukim in order to conclude the Haftorah on a positive note). Daf yomi is Beitza daf 36.
1. Time is a most precious commodity. Our minutes are measured, and, if they are not, maybe they should be! When a Torah Jew is asked 'Gotta minute?' he pauses for a moment before responding. Indeed, our days are marked by special Halachic points throughout the day: Daybreak, Sof Zeman Krias Shema, Sof Zeman Tefillah, Midday, the optimum time to recite Mincha, Sunset, Tzeis Hakochavim, and Midnight. We do not need alarm clocks to remind us of our duties, or how to organize our day. Yet, interestingly, these times do change throughout the year. For instance, Chatzos, or Halachic Midnight in New York City this week is 11:40 p.m. This means that Krias Shema of Maariv must be recited before that time in order for one not to be considered 'an individual who violates the words of the Rabbis' (Shulchan Aruch, Orach Chaim 235:3, Mishna Berura, Seif Katan 27). Accordingly, our days are structured, but we are reminded by season and time change to keep on guard, and not to live our lives by sleepy habit and redundant rote. An important resource for the daily changing times in your area (United States and Canada) is 718-331-TIME, which is a computerized, automated service that can be reached 24 hours a day.
2. The Sefer Tomer Devorah (end of Chapter 4) writes: 'And this is the standard of Teshuva that a person should conduct himself in daily--he should think about and actually do Teshuva 'bedavar ma'--in some way, every day, so that all his days are days of Teshuva.' What a remarkable teaching! As long as we think about Teshuva, and fix a 'davar ma'--something small in a given day, we are considered to be living all of our days with Teshuva. After considering and reconsidering this simple, straightforward and powerful point, we can each think of how it may be implemented in just a few moments every single day of our lives. The Torah in this week's Parsha teaches (Beraishis 24:1) 'And Avraham was elderly, he came with his days...' The commentaries explain that Avraham Avinu made each and every day count, so he was able to 'come with his days' into his old age. The Tomer Devorah is giving us a great starting point to emulate our forefather.
3. Supplementing this point, the greatest obstacle to personal growth and to Teshuva is the Yetzer Hora, which urges us, which eggs us on, to follow our taavos--our desires--and not our reason and intellect. HaRav Shlome Volbe, Z'TL, (Collected Letters, 23) brings the Chovos HaLevovos which actually teaches that the **intent of the Torah** is to cause one's sechel--one's intellect, to control and succeed over, even to vanquish, one's base desires. In fact, HaRav Volbe definitively writes, the 'ikar hakol-- the most important of all'--is to be a 'ba'al sechel'--to act with intellect overcoming emotion, with reasoning overpowering impulse, and with discernment overriding instinct. If in the situations that come up throughout the day, we remind ourselves that we are a 'ba'al sechel' (perhaps with a little slip of paper on our desk), we can go far, very far, towards bringing our days with us into our old age.
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Reprinted with permission from Hakhel MIS
The women tehillim groups in Eretz Yisrael, after consultation with their Rabbinic advisors, are going to be uniting in tfilla at a tehillim gathering -- atzeret tfilla -- on Thursday at 5 p.m. This tfilla effort is worldwide for women. You don't have to meet at 5 p.m., just meet as a tehillim group whenever you can Thursday or at least say as many tehillim as possible.
This [blue]tfilla effort has been called in response to the planned "Mitzad To-eva" [/blue]the "parade" planned to take place on Friday Nov. 10 through the streets of the holy city of Yerushalayim, may Hashem grant that it not take place, as well as the difficult situation of tsaros facing klal yisrael in general.
[red]Please call upon your tehillim groups to join in this effort by joining in tehillim anytime this Thursday November 9th, and please say as many tehillim as possible that day (individually or in Tehillim groups).[/red].
The Chofetz Chaim (Chovas Hashemira, Chapter 13) ponders the following question: A person takes out insurance on his house, so that if, chas v'shalom, a fire occurs, he will have enough funds to rebuild his home. But a house is made only of wood or brick and it is only a safek that it will actually burn down. A persons body, on the other hand, which is so holy that it houses the neshama, will certainly be consumed in the end, because all people die. Why does not everyone purchase T'chiyas HaMeisim Insurance, in order to insure that his body will come back to life at T'chiyas HaMeisim?!
Neither cash nor a broker is needed to purchase this important insurance. The Chofetz Chaim explains that T'chiyas HaMeisim Insurance is the study of Torah. As the Posuk (Yeshaya 26:19) teaches "Hakitzu V'Ranenu Shochne Ofor Ki Tal Oros Talecha" 'Awaken and sing you who dwell in the dust, for the Dew of Light [of torah] is Your Dew' this, Chazal explain, will be what revives us at T'chiyas HaMeisim (Kesubos 111B).
The Chofetz Chaim goes on to teach that the Light of Torah that will revive a person can actually be a combination of his Torah, the Torah of others that he supports and even the Torah of his children that he sends through Yeshiva. It would seem that just as with insurance, where the larger the face amount of the policy, the larger is the amount that will be collected, so too with T'chiyas HaMeisim Insurance, the more Torah to one's credit, the more...
Note: What prevents one from arising at Tchiyas HaMeisim? The Chofetz Chaim (ibid.) quoting Chazal (Sotah 5A) states that the sin of gaivah (arrogance) prevents a person's earth from moving during T'chiyas HaMeisim. Additionally, lending money with ribbis (interest) prevents one from arising (Pirkei D'Rebbe Eliezer 33). Even if a Heter Iska is used, the Chofetz Chaim writes, one must make sure that it is properly completed in order for it to be valid (See Final Note below). The Chofetz Chaim (Dovor B'ito, Chapter 2) also writes that lack of proper care in matters of kashrus will also cause a person great difficulty at the time of T'chiyas HaMeisim. His proof is clear: The chait of Odom Harishon, which was eating from the Eitz Hadaas, brought death to Odom HaRishon and death to the world, because the consumed sin traveled through the bloodstream and infected his entire body and consequently, the bodies of all future generations. One who consumes ma'acholos asuros in his lifetime, without exercising the proper care, likewise infects his entire body and demonstrates that he has not learned from the chait of Odom Harishon, who was punished with death. How then can he awaken from his death at T'chiyas HaMeisim?! In fact, the Chofetz Chaim answers that in such a case, one's body will then require a 'Tikun Norah' or, as he also puts it, a 'dreadful operation,' to remove the horrible infection in all of the limbs and organs of the body caused by ma'acholos asuros, in order to make him worthy to arise. With this idea, we can understand the words of the Mesilas Yesharim (Chapter 11) who writes that forbidden food is poison, and that one should take the same steps to avoid it as one takes precautions to avoid death. This is not an allegory, it is really very literal! One should never indifferently or naively put the blame on the mashgiach at a hotel catered affair, Shabbos retreat or restaurant'for it is your body, and your T'chiyas HaMeisim!
Reprinted with permission from HAKHEL MIS from the Hakhel Community Awareness Bulletin, Volume III, Number 4 (Elul 5763)
Today (Sunday) is the Yahrtzeit of HaRav Meir Shapiro, ZT'L, and is also the first day of the Daf Yomi study of Mesechta Beitza. If one starts today, he will be able to make seven (7) siyumim over the next seven (7) months. Moreover, the mesechtos to be studied contain much Halacha L'Maaseh, and cover concepts we are generally more familiar with. This is an outstanding opportunity for the coming year
Less than two weeks ago, we began reciting 'Mashiv HaRuach U'Morid HaGeshem--He causes the wind to blow and brings down the rain.' The Kuntres Avodas HaTefillah adds a bit more depth. Hashem causes the wind to blow--bringing the clouds to where they are needed, and brings each drop down to its proper place at its proper time to fulfill its purpose--be it for punishment, be it for pleasure, or be it to maintain life itself.
MORE ON AIR TRAVEL
Rav Shlomo Wolbe, Z'TL, (Igaros U'Ksavim, page 4) writes that when he was once on a flight from Zurich to Stockholm, he reflected upon the fact that both trains and planes travel, and that a person can reach his destination with either one. The material difference between them is that whereas the train remains on the ground as it proceeds, the plane not only proceeds in the right direction, but ascends through open air space at an optimum altitude and then reaches its destination sooner. Rav Wolbe notes that in life, as well, there are two means of advancement. The first is progressing--but progressing only along the ground, which many human beings attempt to do at one point or another in their lives. The second kind of advancement involves lifting oneself up and above this earth--which is the progress that one's fulfillment of the Torah can achieve. The Torah not only gives one the opportunity to travel faster and reach our destination quicker, but also to soar above the impediments of even mountain-sized obstacles. One can literally 'spread his wings' and fly higher than the winds and clouds below.
The greatest effort in airplane travel is required in lift off--getting off the ground. The Torah teaches 'Vayeesa Yaakov Raglav--and Yaakov lifted his feet' (Bereishis 29:1). Our job in life is to 'lift our feet'--to take off, to rise above the earthiness within us and to raise ourselves above the ground. The Sefer Orchos Tzadikim writes that while animals with four legs typically face downwards towards the earth, human beings face side ways. This is to teach us that just as easily as we look down, we can look up. One way to grow in this area is by taking one desire felt during the day and not fulfilling it, or by feeling joy at during a spiritual activity such as davening or learning Torah. Similarly, one can attempt to rise above the animal's self-centered nature by doing something one time a day for somebody else, rather than himself.
Why take the train--when you can and should take the plane?
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Reprinted with permission from Hakhel MIS
No matter where Yosef found
himself, he acted as if he were in the presence of Hashem. Even when he ended up
as a slave to an Egyptian master, the Torah tells us, “AndhismastersawthatHashemwaswithhim” (Bereishis 39, 3). Rashi explains that the
way his master was able to perceive that Hashem was with him was because Yosef
constantly mentioned the name of Hashem.
The Mashgiach
(ShiureiChumashParshasVayeishev) deduces an important lesson
from this pasuk. We might think
to ourselves,“In what respect
was Yosef Hatzaddik so
exceptional? Do we not also constantly state ‘baruchHashem’ and ‘imyirtzehHashem’ (G-d willing)? Have we not reached
the level of “sheimshamayimshagurbe’phiv” (the name of Heaven was always on
his lips)?” The answer is that indeed Yosef was in a different league
altogether. When he said imyirtzehHashem, he realized and truly felt that
the outcome of his actions was completely dependent on Hashem’s will. He was
able to say be’ezrasHashem because he perceived Hashem’s help
with clarity. The expressions of his mouth bore witness to the fact that Yosef
felt that “Hashem was with him”.
On the other hand, we are very
generous with our use of these phrases. We might say imyirtzehHashem without Hashem even crossing our
minds. Often people write B”SD (with the help of Heaven) on the top of their
papers, and then they proceed to pen a letter that contains lashonehara or other foolishness. We exclaim
be’ezrasHashem but we forget about Hashem Himself.
Rav Wolbe related that while once speaking to a gadol the latter observed, “Look at this
street that is bustling with so many people, and not even one of them is
thinking about Hashem!”
The Mashgiach also recounted
how he once came to Rav Yechezkel Levenstein and inquired how he was doing. Many
habitually answer, “Baruch Hashem well”, however, he answered simply, “Well”. He
felt that it was meaningless to say baruchHashem without thinking about the words
that left his mouth.
Rav Wolbe extrapolates yet
another lesson from this pasuk –
for one who has already accustomed himself to thinking about Hashem
while mentioning His name. Even while amongst secular people, he should still
speak in the same manner he would speak amongst friends. If one has a habit of
saying be’ezrasHashem or im yirtzeh Hashem, he should not refrain
from mentioning these phrases regardless of his
surroundings.
We need not take
these phrases out of our vocabulary. Rather, we should make an effort to think
about Hashem - at least on some occasions - when mentioning His name. This was
the middah of Yosef Hatzaddik, and this is the way to bring
Hashem “with us” in whatever situation we might find
ourselves.
Tomorrow is known as 'Shabbos Bereishis' not only because it is the day in which we read Parshas Bereishis, but because it is the Shabbos upon which we can commence an initiative to increase our Kedushas Shabbos, our sense of the holiness of Shabbos for the entire year, now that the Yomim Tovim have concluded. If we can add on to Shabbos a special shiur, or special time to learn, spend some additional time with the Parsha, increase the quality of Zemiros at each meal, learn some Hilchos Shabbos from any sefer during at least one seudah, take in Shabbos just a couple of minutes early, delay Havdalah with a Devar Torah, make sure to eat (or leave room, as the case may be) for Shalosh Seudos and Melave Malka, we will have accomplished much. Even your intent is very meaningful, even if you only, bli neder, initially commit to your new small Shabbos goal for three or four weeks.
GOOD SHABBOS!
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Reprinted with permission from Hakhel MIS
a. Unless a parent is knowingly mochel, it is forbidden to refer to your father or mother by their first name (even when requested for identification purposes)without a title of honor preceding the first name, whether or not they are present and whether or not they are alive. When being called to the Torah, one must refer to his father as Reb or Avi Mori. Whenever referring to one's mother, one can use the title HaIsha or Moras (Yoreh Deah 240:2)
b. When honoring parents, very special care and concern must be taken to do it b'sever ponim yofos--pleasantly (Yorah Deah 240:4). The Sefer Chareidim (Mitzvos Asei of the Heart 1:35) and Rav Chaim Shmulevitz (Sichos Mussar 5731:22) both explain that in order to properly perform the mitzvah, one must
mentally gain a true appreciation and honor of their parents and literally view them as royalty. Indeed, the Chayei Adom (67:3) known for his succinctness in recording Halacha, writes that the "Ikar Kibud"--the most important [aspect of] Kibud is that "He should view his parents as GREAT personages and important dignitaries of the land."
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Reprinted with permission from Hakhel MIS
The following is a message from the "[blue]Shema Yisrael Now[/blue]" committee, based in Chicago, regarding the 6th annual [red]worldwide Shema Yisrael effort[/red] for [red]Hoshana Rabba[/red], scheduled for [red]Thursday, October 12th at 9 p.m[/red].
The effort is coordinated by the Shema Yisrael Now committee, which seeks to raise awareness of the importance and protective power of the Shema Yisrael prayer.
The holiday "Hoshana Rabba", which is the seventh and final night of the holiday of Succot, is a final chance to overturn difficult heavenly decrees that might have been written on Rosh Hashana. As such, Hoshana Rabba is marked by intense prayer and repentance.
We have the opportunity on this significant date to state our firmest belief that He is the One and Only. With the opportunity to help avert decrees, please join with others to remove or soften the blow.
This year, Hoshana Rabba falls out on Thursday night, Oct. 12th. On this day dedicated to prayer, there will be a special unified effort centering on our most basic and powerful prayer, and declaration of faith, the Shema Yisrael prayer. [red]At 9 p.m. Oct. 12th, Jews in many communities will stop what they are doing and say the Shema prayer[/red]-- the Jewish basic declaration of faith, in unity with Jews around the globe.
The basic Shema prayer that many will recite on the Hoshana Rabba night is comprised of six words:
[blue]Shema Yis-ra-el A-do-noi E-lo-hei-nu A-d-noi E-chad[/blue]
Translation: Hear, Israel, Hashem is (now) our G-d, Hashem is the One and Only. This is followed by the whispered recital of the following six words:
[blue]Ba-ruch Shem Kev-od Mal-chuso Le-Olam Va'ed[/blue]
Translation: Blessed is the Name of His glorious kingdom for all eternity. This refers to our silent aspiration that the entire world should soon recognize Hashem's glory.
The Shema prayer is one of the 613 Commandments and our most basic, powerful declaration of our faith in One G-D When saying the Shema prayer, concentrate intensely upon accepting G-D’s absolute sovereignty
[red][i]All Jews are encouraged to join this special united effort by saying the Shema prayer at 9 p.m. Oct. 12th, with their families or whomever they are with at the time.[/i][/red]
We strongly encourage all Jewish people to say the Shema prayer every morning and evening, every single day, as a way to unite the Jewish people and help bring peace to our world. [link=http://www.skokiekollel.org/shema]For more information on the Shema prayer and effort, click here or go to:[/link](http://www.skokiekollel.org/shema) .
Moshe asks of Hashem, "To count our days so teach us, then we shall acquire wisdom (Psalm 90, verse 12)." Psalm 90 is one of the eleven psalms composed by Moshe that David incorporated into his Tehillim.
What does Moshe mean when he asks for instruction in counting the days? Surely Moshe, the pre-eminent teacher of the Jewish people, knew the value of time. He was not a time-waster. In our day, we have an ambivalent relationship with time. On the one hand, we are a culture that marks time, celebrating birthdays and anniversaries, and commemorating yarzheits and historical events. On the other hand, we waste much time in 'trivial pursuits', and are constantly on the lookout for new ways to conserve time and energy. What then is the Divine time instruction that we seek?
The Ibn Ezra explains that Moshe is seeking Divine guidance in learning to value time, to be mindful of it. Time on this earth is limited, and it is our task to use time wisely and well. From the
awareness of our limited time span, we must learn to count our days well. Framed differently, we must learn to make each day count. With Hashem as our guide, we make better choices and live more deeply. Rav Hirsch further comments that we ask Hashem to give us the wisdom to treasure each moment that we are granted. We ask for the discernment to recognize that each minute provides us with the opportunity to do Hashem's will and to fulfill the true purpose of our existence.
Moadim L'simcha.
Reprinted from Rachel Lerner's Tehillim Thought of the Day.
The three festivals of Sukkot, Pesach, and Shavuot, are known as the Moadim. The word "moed" has as its root- 'ed', which means testimony.
Each of these holidays testifies to a different historical event in the lives of the Jewish people. On Sukkot, we remember the time spent in the desert. Pesach commemorates our leaving Egypt, and Shavuot is the anniversary of our receiving the Torah. Not only are these
"moadim" but they are "moadim l'simcha". We are to joyfully recall
these milestones to our development as Am Yisrael, the Nation of Israel, each of which brought us one step closer to Hashem and His Torah.
"In the way of Your testimonies, I have been gladdened as much as over
all riches (Psalm 119, verse 14)." The word "testimonies" is written
to incorporate a second meaning- that of "ornament". Rav Hirsch explains the dual nature of the word. These commandments, that Hashem has given us as testimonies to the essential truths of Israel's life, beautify and ennoble the individual who passionately, joyfully and conscientiously observes them. We are both beautified and enriched by our Moadim, by the gifts that Hashem has so generously bestowed.
Chag Kosher v'Sameach.
Reprinted from Rachel Lerner's Tehillim Thought of the Day.
We have now entered the lofty period between Yom Kippur and Sukkos, in which our ancestors donated all of the funds and material necessary to build the Mishkan--the first "earthly" sanctuary for Hashem since the creation of Man some 2448 years earlier. At that time, we had just been forgiven for the Sin of the Golden Calf, and more than anxiously desired to keep the Shechina with us after Yom Kippur. In an incredible display and confirmation of the power of Teshuva, Hashem brought back the Ananei Kovod, the Clouds of Glory, and ordered the building of the Mishkan in order to house the Shechina in an intensified form in this World.
We, too, should bask in this period--so that the Shechina's more intense presence that we experienced on Yom Kippur can in some measure remain with us. HaRav Eliyahu Lopian, Z'TL, comments on the puzzling language that we read daily in the Shema: 'Kimei Hashamyaim Al Ha'Aretz--like the days of the heavens on the earth.' What does this mean? HaRav Lopian explains that the Pasuk is reminding us that we should have 'days of heaven' here on Earth. Just as on Yom Kippur we behave like angels (no eating or drinking, etc., reciting Baruch Shem out loud...), so too in the days after Yom Kippur should we continue our lives on a more elevated plain. In fact, Chazal teach that the first day of Sukkos is referred to in the Torah as the 'First Day' and not the fifteenth of Tishrei (Vayikra 23:40), because we should be so busy after Yom Kippur doing Mitzvos that it becomes the first possible day in which a moment of sin could arise.
How can we keep this higher status--at least for the time being? We present two suggestions:
Suggestion One: Acting with alacrity. HaRav Shmuel Berenbaum, Shlita, once noted that the root of all bad middos is atzlus, or laziness. Acting with zerizus, on the other hand, energizes and uplifts a person to a level he thought was heretofore unattainable. The Mesilas Yesharim brings the middah of zerizus very early on as a necessary stepping stone to elevation of character. As we look for the Lulav and Esrog, as we build a Sukkah, as we go shopping for food or clothing for Yom Tov, as we bake and cook, as we wash and clean, we should distinguish ourselves by a happy--not harried--demeanor and by an enthused--not overtired or overburdened--attitude. If, on the first day of Sukkos, we can look back at a supernally pleasant experience, we know we have succeeded.
Suggestion Two: In addition to keeping the right attitude during this period and properly appreciating our privileged status, we also suggest that we take the time either while sitting down or while traveling from errand to errand, to think about some of the thoughts we had on Yom Kippur. Did I really give Tzedaka properly throughout the year--or was I too hard-hearted? Did I really ever make a Chilul Hashem? Am I prone to chatter--or even making many meaningless (or at least not meaningful) statements? Briefly review the Al Chaits. Take a few notes for yourself and keep them with you to glance at during the day. It may even pay not to put away the Yom Kippur Machzor, or the Viduy Booklet that you have, until Sukkos, so that you can open it and remind yourself as to where you were and where you want to go this year. Of course, you can suggest this approach to a family member or friend and you can do this together. In fact, the Rabbeinu Yonah, in the Igerres HaTeshuva (1:22) writes that it is a 'Takanah Gedola', it is of great assistance, to a person to find a friend or even a Rav or other mentor to discuss more heavenly matters with, and give, take, or exchange advice on maintaining and raising our Ruchniyus now and even throughout the year.
The time is ripe to keep ourselves elevated. If we are flying high, we should try to maintain the altitude--and the attitude! We urge you to try our tried and true suggestions, so that as we enter Sukkos, we still feel the Yom Kippur within us.
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reprinted with permission from Hakhel MIS
The Kitzur Shulchan Aruch (6:1) writes the following succinct halacha:
Before starting a brocha, know how it will end, so that when you say the name of Hashem, which is the main part of the brocha, you know what the brocha is referring to.
This is especially relevant to the Birchos HaShachar where you are reciting a series of 15 consecutive short, important, but varied, brochos.
Helpful Point: Look at the last words of the brocha before beginning.
SIMCHA
The Mishne Berurah (Orach Chayim 669, seif katan 11) brings from the Arizal that all he attained in the openings of the Gates of Wisdom and Ruach HaKodesh resulted from his boundless joy in performing mitzvos. As the Pele Yoetz (II-3:4) writes: 'Every mitzvah which presents itself is a gift sent by HaKodesh Boruch Hu...'
Helpful Point: The next time an unexpected mitzvah comes your way, try to feel the same joy as if you had won a million dollars in the lottery.
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reprinted with permission from Hakhel MIS
Chazal teach us that: 'He who prepares on Erev Shabbos, will eat on Shabbos.' This means that one who properly prepares on the sixth day of the week will be taken care of on the seventh day of the week. Similarly, HaRav Shlomo Zevin, ZT'L, notes that Elul is the sixth month of the year. One who properly prepares in the sixth month, will draw his lucrative benefits in the seventh month, in the Yemei Hadin.
Many of us, in one form or another, have experienced the embarrassed/disgraced feeling of a lack of preparation. One scene: Your Rav asks you for a ride, and there are cookie crumbs, crumpled papers, and other ripped, torn, and discarded items in your car--all of which you meant in any event to clean out last night before you went to sleep. The rav pretends that his car is much worse, and you kick as much as you can under your seat as you are driving.
A second scene: On a date, your counterpart asks you what your goals in life are, and you can only come up with a general, non-committal, obviously not very thought-through response. Situations of all kinds constantly come up in our lives which teach us the value and lesson of proper preparation. Being a step ahead could put you milestones ahead.
HaRav Matisyahu Salomon, Shlita, recently taught the following, in preparation for Rosh Hashanah:
One should reflect upon to the greatest extent possible, but at least several times during the day, on the tenth Ani Maamin, which states:
'I believe with complete faith that the Creator, Blessed is His Name, knows all the deeds of human beings and their thoughts, as it is said He fashions their hearts all together, He comprehends all of their deeds (Tehillim 33:15).'
HaRav Salomon fascinatingly notes that this very Pasuk from Tehillim cited in the Ani Maamin is also recorded in the Mishna in Rosh Hashanah when it describes how every individual, with his foils and fancies, trials and tribulations, passes before Hashem on Rosh Hashanah. Accordingly, in preparation for Rosh Hashanah, we should work on feeling a complete and entire dependence upon Hashem. If one can work on better making this concept a part of his everyday existence, he will in a sense, experience the closeness to Hashem of Rosh Hashanah every day of the year.
HaRav Simcha Zissel, ZT'L, of Kelm asked his students--what is the smallest action you can do to open up Olam Haba to you? One student responded--answering Amen, another one said--making a brocha with feeling. HaRav Simcha Zissel taught them that you do not have to go that far--it would be enough to simply sit up straight in your chair, upon remembering that you are in Hashem's presence, and that Hashem's power and love for you is all-encompassing.
May we suggest that a good time(s) to revitalize this thought within us throughout the day is when reciting the most common brocha of 'Shehakol Neheye Bidvaro' which, if we think about its meaning, really teaches us this very lesson of the world and all that fills it belongs to Hashem.
One of the most popular Divrei Torah at this time of year is that Elul is an acronym for 'Ani Lidodi Vdodi Li--I am to Hashem, and Hashem is to me.'
Now is our turn to prove it!
reprinted with permission from Hakhel MIS
We all know that this Friday is the first day of Elul. The knowledge that it is, however, two days off may allow us to press the 'snooze button' one more time. While on snooze, we urge you to think about Rosh Chodesh Elul in some way. One thing to consider is that our biggest Yetzer Hara may be complacency. Being satisfied with a spiritual status-quo, in fact, serves only to lower one's ruchniyus, as the Torah relates (Bereishis 28:12): 'And behold Angels of G-d were ascending and descending on [the ladder]'. This Pasuk teaches that angels, as spiritual beings, must be ascending or descending. There is no in-between. Likewise the Sforno, in his commentary at the beginning of last week's Parsha (Devorim 11:26-28), teaches that what is placed before us is a blessing and a curse. We are to choose the blessing. There is no in-between, such as half a blessing or half a curse.
One may rightfully argue that his achievements and daily accomplishments far surpass the great majority the achievements of those around him. While this may be true, the question really is--do those achievements and daily accomplishments really and truly reflect my potential and purpose--my 'Tachlis Hachaim'? This is truly the challenge of everyone's life, and cannot be resolved in one sitting. However, we present two types of simple programs to consider for the thirty days of Elul--as a demonstration to Hashem and to yourself that you are making headway in the right direction, and are not just hanging firmly onto the ladder at that same rung. Here are our two suggestions, which you may accept, adapt, or use to spur you on to a program more relative to your immediate needs:
1. If you begin on Friday, the first day of Elul, to learn just three (3) Mishnayos a day of Mesechtos Rosh Hashana, Yoma, and Sukkah, **starting with** Mesechta Rosh Hashana, continuing on to Mesechta Yoma, then on to Sukkah, you will have completed all three Mesechtos by the middle of Sukkos. A nice demonstration!!
2. The Sefer Mesilas Yeshorim is actually not a very long sefer. If you take your edition, and divide it into 30 segments over the month of Elul, you will find that you need study only a few pages a day to complete the sefer before Rosh Hashana. Reviewing the Mesilas Yeshorim over the month of Elul is a fine accomplishment, and a remarkable complacency shredder.
Remember, Rav Shmuel of Lubavitch, Z'TL, would say, 'The World says, if you can't go over, you go under; the Torah says, if you can't go over--you must go over!!'
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Reprinted with permission from Hakhel MIS
The story is told of a frugal gentlemen who passed away and was called to task by the Heavenly Court for not having given adequate charity. Before he was to begin receiving his punishment, he pleaded “Give me my checkbook! I will write as many checks as you want me to!” The ministering Angel responded “Here, we do not take checks. We only take receipts.”
In the masterful work _[u]The Tzedaka Treasury[/u]_ by HaRav Avraham Chaim Feuer, Shlita (Artscroll), the great Rosh Yeshiva, HaRav Shimon Shkop, Z’TL, is quoted to have said that every generation has its stellar, or most appropriate, middah. In the generation preceding Moshiach, that middah will be Chesed, as is evidenced by the conclusion by the first bracha of Shemone Esrei. In the first bracha, our forefathers, Avraham, Yitzchok, and Yaakov, are each mentioned, but the bracha concludes only with Avraham--whose middah was Chesed.
This teaches us that, in the end, it will be Chesed that brings us to our happy conclusion. As Rav Feuer beautifully puts it, the world around us today is an unprecedented self-centered culture dedicated to self-gratification. Our response, our reaction, must be to practice kindness in a likewise unprecedented way. This will then bring us, and the world, over the top.
We simply do not properly appreciate the value of each and every act of Chesed we perform in our times. In this week’s Parsha (Devorim 15:10), the Torah teaches: “You shall surely give him, and let your heart not feel bad when you give him, for in return for this matter, Hashem your G-d will bless you in all your deeds and your every undertaking.” Is there any way we can compare the blessing of the head of state, a medical doctor, or, l’havdil, even the greatest Rav in the world, to the blessing of Hashem Himself?! Here, the Posuk teaches, that not only will Hashem bless you, but that He will bless you in **ALL** your deeds and **ALL** your undertakings. (Of course, we do not know or fathom each and every one of Hashem’s blessings to or upon us--but we do know that the Posuk is true to its word!) To bring the significance of the blessing home, the Dubno Maggid brings the following Mashal:
A man while walking down the street, lost 100 gold coins. Overnight, he was extremely disheartened. The next morning, while walking down another street, he found 200 gold coins. His joy was marred by his awareness that had he not lost the first 100 coins, he would have now been the proud owner of 300 gold coins. A second man, while walking across an open area with a bag of seeds, slipped and fell. The bag of seeds ripped, and the seeds scattered far and wide. For quite some time, he was upset over his loss. Several months later, he passed by the spot where he fell, and realized that the entire area was full of grown stalks of wheat. His original “loss” was not a loss at all!!! It took a little longer, but he would reap significant profit for a very long time to come.
Acts of charity and kindness are especially important for us now, as we view the world situation, as we arrive at the gates of Elul, and as we so very much want Hashem’s blessings to and upon our actions. We should devote at least a little bit of time over the coming weeks to study their laws and applications in the Shulchan Aruch, Kitzur Shulchan Aruch, Ahavas Chesed (by the Chofetz Chaim), and in more recent masterful English works such as _[u]The Tzedaka Treasury[/u]_ and _[u]The Laws of Tzedakah and Maaser: A Comprehensive Guide[/u]_ by Rabbi Shimon Taub, Shlita (Artscroll). If we know what to do and how to do it, we will be blessed by the Source of All Blessings--now and for eternity.
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Reprinted with permission from Hakhel MIS
The Navi (Yeshaya 32:17) teaches: 'And the deed of righteousness shall be peace, and the act of righteousness [shall be] tranquility and safety until eternity.'
What then are the deeds and righteousness, the acts of righteousness, that the Navi writes can bring about the true, eternal ceasefire?
The Sefer HaChinuch (Mitzvah 478, found in this week's Parsha--Not to Refrain from Sustaining a Poor Man) provides us with essential guidance:
'...train your heart, under all circumstances, in the quality of generosity and compassion, and do not reckon that the matter will mean a lack in your personal wealth, because for the sake of this thing, Hashem ... will bless you... and His blessing for a brief instant is better for you than any number of treasures of gold and silver.'
The Sefer HaChinuch (Mitzvah 479--also in this week's Parsha, the Mitzvah of Charity) beautifully continues this theme:
'The nub of the matter is that whoever benefits his fellow man, whether with goods, food, or any other needs of his, or even with good words, words of comfort--it is all within the meaning of the precept of Charity, and his reward will be very great.'
The Chinuch then pleads with his son, to whom this Sefer is written, 'Let my words enter your ears for they are good in an ear that listens... Chazal also taught that no man will ever be reduced to poverty on account of the great amount of charity he gives' and Jews will be redeemed in the merit of Tzedakah, as the Posuk states '...and those of her who return--by charity (Yeshaya 1:27).' Finally, in explaining the extensive application of Tzedakah, the Chinuch writes:
'It applies in every place and time, for both man and woman. If a person violates this and does not practice Charity at the time that he is asked for it, or when he sees the matter is needed and he has the ability to do it, he disobeys this positive precept.' [all translations courtesy of the 5-volume sefer hachinuch published by feldheim]
Thus, as incredible as it may sound, money that is truly well-spent can buy benefits heretofore unimaginable. Furthermore, as the Chinuch writes, the mitzvah of Charity is not limited to money, for it includes any act which benefits your fellow man, including caring, sharing, and good words (see the story below). Peace should not be achieved by the blood of fallen soldiers and civilians; it should be gained eternally, by the acts of righteousness that we are to perform daily.
For those who have not yet contributed to the various reputable funds established for our brothers in the Galil (Yad Eliezer, etc.), then this week, where the Torah teaches it, is certainly the appropriate time to do so. For those who have already contributed to one or more of the various funds, Yasher Kochachem, but perhaps now is the time to do so again in order to demonstrate our devotion to the words of the Navi, and with the kavannah to obtain that eternal ceasefire!
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Today, the 23rd day of Menachem Av, is the Yahrtzeit of the Steipler Gaon, HaRav Yaakov Yisroel Kanievsky, Z'TL. We bring only one short story (published in Halichos V'Hanhagos, p. 12), which teaches us all what great people are made of.
In his older years, the Steipler had difficulty walking. Once, after davening Mincha in the Yeshiva, he had walked about 100 meters towards his home. He then made a sudden about face and returned to the Yeshiva. An eyewitness who followed him back, related that when he returned to the Yeshiva, he took the Gemara that he was learning at his seat before Mincha, and returned it to the seforim shelf. He then turned around and once again began his difficult trek home.
We too can take the road to greatness by thinking about how we can help others--even in relatively small matters--and walking those 100 meters to greatness.
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Reprinted with permission from Hakhel MIS
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This week's Parsha contains the Parshas HaYira (Devorim 10:12-11:9). This Parsha is published in many Siddurim, including the Artscroll Siddur, at page 181a. If one cannot ordinarily make the time to recite this Parsha every day, we highly recommend that it be recited at least today or tomorrow, on Shabbos, as it is contained in the Parsha itself.
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BIRCHAS HAMAZON
This week's Parsha also contains the great Mitzvah of Birchas Hamazon. Below are several points relating to the Mitzvah:
1. The Zohar(quoted by the Pele Yoetz, Kaf HaChaim, Yesod V'Shoresh HaAvoda, and others) writes that one should use his best efforts to recite Birchas Hamazon b'Simcha--with appreciation that leads to joy.
2. The Pele Yoetz additionally writes that, according to Kabalah,the four Brachos of bentching correspond to the four letters of Hashem's ineffable name.
3. It is well known that Rav Shach, ZT'L, often emphasized the importance of bentching from a written text, and those close to him testify that he personally was very careful about this (Sefer L'Shichno Tidrishu 1:86).
4. The Yesod V'Shoresh HaAvoda writes in his will to his children that he would daven prior to bentching that he not be disturbed by a knock at the door or other annoyance, so as not to disturb his Kavana while bentching.
5. The Sefer HaChinuch (Mitzvah 430) brings the opinion that one who is careful in the proper recital of Birchas HaMazon will have a parnasa b'kovod--honorable sustenance--all of his days.
6. The Sefer _The Halachos of Brachos_ (by Rabbi Pinchos Bodner) writes that one should be careful, as when making any brocha, not to conduct any other activity (such as moving crumbs, adjusting clothing, or motioning) while bentching.
7. One should be careful to hear the words he is reciting while bentching (see Chayei Adam 47:13).
8. There is a well-known story that HaRav Shlomo Zalmen Auerbach, ZT'L, once repeated the paragraph of 'Nodeh Lecha'(We thank You, Hashem), in which we list many important things that we thank Hashem for. When he was asked why he repeated it, he responded that he experienced a momentary lapse of Kavana, and that saying 'Thank you' without meaning it is not true thanks. In a related way, Rabbi Yisroel Reisman, Shlita, teaches in the name of HaRav Pam, ZT'L, that one may put out a finger and count each one of the things that you are thanking Hashem for every time you recite 'Nodeh Lecha'. Example: 'Al Yisrael Amecha-one, V'Al Yerushalayim Irecha-two etc.' If you try this, you will see that it is a great method of focusing your appreciation, and rejoicing in what Hashem has given you.
Finally, the extreme importance of Birchas HaMazon is demonstrated by the great emphasis that is placed upon it in the Chinuch of children. It is one of the first subjects taught to children--and in a joyful and singing manner. We asked HaRav Chaim Pinchus Scheinberg, Shlita, whether it would be better for a newcomer to Torah Judaism to recite the bentching in English or to listen word-for-word to the bentching of another in Hebrew. He responded that the newcomer should recite the bentching in English. While a major reason for this may be the difficulty encountered by a newcomer in following the entire Birchas HaMazon in Hebrew, an ancillary reason for this P'sak may be so that the person who has just eaten can truly appreciate the nature and beauty of Birchas Hamazon.
This Shabbos let us place a special emphasis, care, and love into our bentching, and may some of it carry through the rest of the year...
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Reprinted with permission by Hakhel MIS
In the first Psalm, the righteous person is compared to "a tree set into the ground near streams of water, which yields its fruit in its season, and whose leaf does not wither; and in whatever he does he will succeed."
When G-d created the world, the world was first entirely water, chaotic and primeval. Once dry land was brought forth from the water, water was subdued and order reigned. The unleashed and uncontrolled forces of water spell disaster, as they did in the days of Noah, with the flood, and in our days, with the tsunami. But water is the "sine qua non" of life; without it, all of nature is lifeless. The blessing given to the righteous person is one of balance and purpose. A tree set into the ground near water has its life force within reach, and is productive and fruitful. The righteous individual will have his/her needs readily to hand, and will merit timely and fruitful success for his/her efforts.
The metaphor of the tree is a timely one for a tree does not bear fruit immediately. Instead the tree matures and over time becomes a source of fruit and shade. We need patience and faith to sustain us through these trying times, bearing in mind that the trees planted today will sustain us in the future.
Important Numbers
