Today is the Seventeenth day of Tammuz, a fast day by Takanas HaNeviim, which is no small matter. If we look at the number 17, we will soon realize that it is concomitantly the Gematria of each of 'Oy', 'Chait', and 'Tov. Thus, we see that the power of the day need not only lie in the negative, but can and must extend to the positive and good, as well.
We typically remember that the first frightful event that happened on this day was Moshe Rabbeinu's breaking of the Shnei Luchos which contained the Aseres Hadibros, as a result of the sin of the Golden Calf. If only the people had shown enough faith to wait one more day for their venerable and venerated leader, their happiness and dancing would have resulted in the greatest Simchas Torah ever(!). Instead, we still feel the pain from the torturous event.
In fact, there was one prior significant event on this fateful day which preceded the breaking of the Luchos. The Luach Dovor B'Ito writes that the Yona, the dove sent by Noach out of the Ark, could not find a place to land and so returned to the Teiva (Bereishis 8:8). The obvious question is, why would Noach bother sending the dove out without any indication whatsoever (from Hashem directly, or otherwise) that the waters had receded? Was he taking a stab in the dark? We may posit that Noach sensed or knew that the day was right for renewal and joy. The fact that the dove returned indicated to him that it was he and his family, representing all of mankind, who were the ones not ready for this renewal. The same lesson carried through on this date to the Golden Calf, and thereafter the subsequent tragedies on this day in which our people's spiritual growth was stunted rather than cultivated.
Today and the three weeks in front of us should not be viewed as a burden to be overcome, evidence by our expression to others to have 'an easy time of it.' Instead, it should be a meaningful and important time in which we hope, pray and take action. Depression and despair should not be the hallmark of these days, for they may evidence a breach or lack of faith which is the antithesis of spiritual growth. We should learn from the gift of gravity that Hashem has given us to always keep both feet firmly on the ground despite the forces working against us.
It is the custom of some to recite 'Tikun Chatzos' during the Three Week period--some even in the middle of the day. We may not as yet be on this level. However, we should remember that every day, three times daily in Modi'im, we thank Hashem 'for the goodness given to us in the evening, in the morning, and in the afternoon.' What goodness is it that Hashem gives us at these especially designated times? We suggest that it is Tefillah itself. If we can conclude the Yehi Ratzon at the end of Shemone Esrei with Kavana during these three weeks, three times a day, we will have sincerely davened for the Beis Hamikdash and our redemption more than 60 times during this short period! Rather than wallowing in self-pity, we will demonstrate a renewal of our faith and have beautifully affirmed our supreme goals.
In the merit of our prayers, may we see with our own eyes the ultimate redemption at the beginning of the short period of special thought that lies ahead.
Reprinted with permission from Hakhel MIS
In our daily Shemone Esrei, we ask three times a day 'VeSein Sachar Tov L'Chol Habotchim BeSheemcha Be'Emes--and give a good reward to those who truly believe in Your Name.'
What is the meaning of this request--which we make more than 800 times a year? After all, are we not enjoined from 'being like the servants who serve their master for reward' (Avos 1:2)? Additionally, what is a 'good' reward as opposed to a bad reward or just a plain reward? And, to whose standards of good are we referring? Moreover, since Chazal teach that 'Sechar Mitzvah Behai Alma Leica'--that nothing that we know of in this world, olam hazeh, can adequately reward us for a Mitzvah--are we really supposed to know ourselves what we have in mind when we say the words, or is it like going to the ice cream store and asking the proprietor to serve you whatever flavor is 'good' today?
We provide three alternative explanations:
Rav Avrohom Chaim Feuer, Shlita (Shemone Esrai, (Artscroll) page 193), teaches that we are here asking for spiritual rewards--for spiritual growth--and this kind of reward may always be requested. Indeed, Rebbe Yisroel Salanter Z'TL, would always teach that when Chazal said that all gates of prayer were closed, except the gates of tears--the general closure did not refer to the gates of ruchniyus--of spiritual requests--which were never, ever closed. Thus, we ask Hashem to make us reach our potential-our purpose in life--which is our true goal.
A second explanation is provided by the Avudraham who, citing Tehillim 31:20, writes that our request demonstrates our belief that Hashem has ultimately reserved wondrous rewards for the righteous (just as He ultimately will punish the wicked, in accordance with their wickedness). According to this explanation, we can understand the word 'tov' in the phrase 'sochor tov' to mean the same as it does in reference to the Six Days Of Creation where the Torah writes 'ki tov' when some aspect of Creation has been completed. We thus affirm our belief that Hashem's reward of the deserving will ultimately be completed. With this occurrence, all those who trusted in Hashem will rejoice in the sanctification of Hashem's Name, and the deniers and disbelievers will walk away in shame. The reward referred to then is not a purely selfish treat, but the pleasant means to a heavenly end.
Another marvelous insight is provided by Rav Schwab Z'TL in his sefer on Tefilla (Iyun Tefilla, pages 359-361). Rav Schwab suggests that the word 'tov' here is related to the bracha of 'Hatov Ve'Hameitiv'--where we thank Hashem for providing good not only to us, but to others as well. Here, we ask Hashem that He provide those who are 'Bothcim BeEmes'--who are true believers--to be so effusive in their faith and trust that it ignite and awaken within us and others that very same pure and complete belief. With this, we can well understand the next phrase in the bracha, 'And place our lot with theirs'--we are praying that their 'sochor tov' not only reach the leaders, the teachers, the maggidei shiur etc., but that it come and touch us in a wonderful way as well!
PRACTICAL SUGGESTION: Each of the three above explanations fits beautifully into the Ruach HaKodesh-imbued words of this brocha. This week, work on having kavanah in our phrase 'VeSein Sachar Tov L'Chol Habotchim BeSheemcha Be'Emes'--perhaps at each Shemone Esrei, having one of the three kavanos we have mentioned.
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Reprinted with permission from Hakhel MIS
Chief Rabbi Amar Publishes Call to Recite Psalms for Soldier's Release
15:09 Jun 27, '06 / 1 Tammuz 5766
(IsraelNN.com) In the wake of the ongoing captivity of IDF Cpl. Gilad Shalit in the Palestinian Authority, Rishon LeZion and Israeli Chief Rabbi Shlomo Amar has published a call for the recitation of sections from the Book of Psalms, with the prayer that the merit of the psalmist, the Biblical David, will be invoked for the sake of Shalit's release.
The chapters the rabbi recommends be recited are Psalms 70, 13, 142 and 126.
Sunday evening, a large prayer gathering was held for the sake of the missing soldier at the Western Wall in Jerusalem's Old City. Approximately 5,000 people attended the prayers, which were led by former Chief Rabbis Mordechair Eliyahu and Avraham Shapira.
The Shulchan Aruch (Orach Chayim 580:2) writes that today, the 27th of Sivan, is the day that Rebbe Chananya Ben Tradyon, one of the Asara Harugei Malchus (the Ten Great Martyrs) was burned together with a Sefer Torah--for he was caught learning and teaching Torah in violation of a Roman Decree. The vicious, barbaric Romans placed wet wool around him to slow the process, and despite the urgings of those around him, he refused to speed the process--to voluntarily give up any moments in this world which could never be replaced--by opening his mouth to suffocate or otherwise ingest the flames. Because of his horrifying and tragic passing, the Shulchan Aruch lists today as a Taanis Tzaddikim, a day of fasting by a select few.
The Gemara (Avoda Zara 17B-18A) relates that Rebbe Chananya was a Tzedaka collector. Once, his Tzedaka funds were mixed with money he set aside for Seudas Purim. To avoid any doubt whatsoever that he had misappropriated Tzedaka funds, he gave up all of his own money mixed into the pile, and donated it all to charity. Rashi there explains that this action showed he was a 'mevater with his money'--he did not act strictly when there were doubts as to who money really belonged. The Gemara further relates that Rebbe Chanya's rebbe, Rebbe Yossi Ben Kisma, foretold Rebbe Chananya's execution, and actually advised him that he would be a 'Ben Olam Haba' because of his conduct in the charity mix-up.
The Luach Dovor B'ito suggests that even if we cannot fast, we should do something to recognize the solemnity of the day. Some recommend that being especially careful in speech is a form of substitute for fasting (this would be an appropriate idea in light of the lesson of tomorrow's Parsha resulting from the tragic Lashon Hora of the Meraglim). Others suggest that giving Tzedaka is a form of substitute as well (as when Tefillin, Chas V'Shalom, fall). This would seem particularly appropriate for Rebbe Chananya--as his charitable deed was the act that, according to his rebbe, would make him a 'Ben Olam Habo'(!) Another fitting remembrance may be to discuss a Torah topic with another person today, for not only did Rebbe Chananya Ben Tradyon give his life for Torah teaching, but in this very week's Perek (Avos 3:3)--Rebbe Chananya himself recommends to us all that '...two who sit and speak Torah between them, the Shechinah dwells among them...'
We may not have known Rebbe Chananya personally--but we do refer to the Ten Great Martyrs on the solemn days of Yom Kippur and Tisha B'Av. It behooves us to in some manner show our recognition and respect for Rebbe Chananya and his teaching--as the Shulchan Aruch--the Code of Jewish Law--itself records this date as a date to remember forever.
May our speech, our Torah, and Tzedaka today also make us 'Bnei Olam Haba'--and may we learn from Rebbe Chananya every day of the year both the importance of being 'mevater' when you are unsure about whose money it may be, and'what the value of a moment of life really means!
Worldwide, women in particular are saying tehillim. In addition,
remember to say the Tfilla of the Shelah HaKadosh -- the Parents Prayer
for Children. The Shelah Hakodosh explains that Erev Rosh Chodesh Sivan
is an opportunity to daven for ourselves -- and our children,
specifically that our children follow in the proper path. When Rosh
Chodesh Sivan falls on Shabbos, we say this special prayer on Thursday
(during the day). You can download it for free using this link:
www.artscroll.com/images/siteimages/prayer.pdf
The Gemara in Ta'anis (20A) brings the famous story of Rebbe Elazar (the son of Rebbe Shimon Bar Yochai) who, after learning much Torah, was riding on his donkey near the river bank, in an ecstatic and satisfied state. Suddenly, a very not-nice-looking man appeared before him and greeted him. Rebbe Elazar, rather than return the greeting, responded by asking the man whether all the people in his city were as bad looking as he. The man responded that that he did not know, but that Rebbe Elazar, being such a noble person, should go back to the man's Maker, and tell Him how despicable His creations are. The Gemara then relates that Rebbe Elazar got off his donkey and begged the man for forgiveness. Rebbe Elazar learned the hard way that by disgracing a creation of Hashem, one is actually Chas V'Shalom, deprecating Hashem's decision as to what and how to create.
Rav Mattisyahu Salomon, Shlita (Matnas Chayim, page 181) explains this great lesson further: everything--meaning **every single thing**--is created by Hashem with His infinite, omniscient, incomprehensible wisdom--and for His honor. Accordingly, there is no room for terms such as 'ugly', 'disgusting' or the like to describe creations--and one who does so displays an arrogance, or at least an air of superiority, which actually touches upon Kefira (Chas VShalom)--denial of Hakadosh Baruch Hu's mastery over the world. Indeed, Rabbeinu Yonah (Shaarei Teshuva 3:175) explains the Posuk 'Loeg LaRosh Cheref Osehu (Mishlei 17:5)--he who mocks a poor man blasphemes his Maker--in this way. It follows that one who views all his successes as due to his skill, wisdom and acumen and another's lack of success as due to his personal incompetence, is truly a denier--for everything--every little thing-- is from Hashem. A Posuk found later in Mishlei (22:2) succinctly concludes, 'A rich man and a poor man met--Hashem is the Maker of them all.'
With this foundation of Emunah, Rav Salomon (based on the Ruach Chaim of Rav Chaim Volozhiner) explains the meaning of the words of Kaddish--'Be'Olma Di V'ra Cheirusay'--in the world that He created according to His will. Even though we do not understand the meaning and purpose of at least some of the creations, and there are things which appear to be missing or do not seemingly reflect Kavod Shomayim in the world, nonetheless, we recognize that since it was and is done all according to His will, it is, in fact, best and L'Kavod Shomayim. Any attempt we would make to belittle, disgrace, look down upon, void or destroy any object, other person, place or thing is an affront to, or perhaps better said--a violation of, our proper Emunah in HaKadosh Baruch Hu.
PRACTICAL SUGGESTION: Carefully monitor (or better yet, eliminate) use of the words 'ugly', 'gross', 'disgusting' and the like from your vocabulary, and, from time to time as you look at the sky, the trees, the rocks, the ants, the gnats and even your next door neighbor , remember, or if you can, exclaim 'Ma Rabu Ma'asecha Hashem' (Tehillim 104:24)--Hashem-how great are Your deeds!
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reprinted with permission with Hakhel MIS
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Rebbitzen Tzippora Heller writes in her column in this past week's Hamodia 4/5/06-7 Nissan :
"Getting the Right Message Before Pesach"
The four days preceding Pesach are unique. It is the time when Hashem brings us the spiritual energy with which to move beyond all 50 gates of spiritual impurity. By acting out this message, we "hear" it louder than we would by merely thinking aobut it. What can we do in order to maximize the holiness of these days?
Harav Tzvi Meir Zilberberg shlita gives these ideas: (summarized below)
1. Keep our hearts minds and bodies on one track.: Be at peace with ourselves. Ask one question: "are we really seeking and appealing to Hashem to give us some light, some direction to know how our deeds can bring nachas ruach to Him. Our feelings must follow the mesage that our mind sends them.
2. When we have a sense of the inner life of the mitzvos we do, every act is more inspired and we will find ourselves moving upward - the more we know about a mitzvah the more we feel its fire.
3. We can learn to expand ourselves even beyond the limits that our minds set.
4. It is most essential that we not cloud our vision by placing obstacles in our path. Commit to avoid anger. Lower our standard in things that in truth are not pesach related. Make sure we eat and sleep enough.
Ask Hashem to help us grasp the holiness of the time in which He showed His love for us in the past and present and mirror His love, before during and after this holy time.
[link=../pdf/pesachlaws5766.pdf target=_blank]click 'Read More' to read the Laws of Pesach 5766 - By Rabbi Weber of the Clanton Park Shul, or here to download[/link]
Worldwide Seder Night Effort to Unite Jews with Shema Prayer On the Passover Seder night, Wednesday night, April 12, Jews worldwide will unite in saying the Shema prayer before beginning the Seder.
This effort to unite the Jewish people in saying the Shema is coordinated by the Shema Yisrael Now committee, based in Chicago. The Shema Yisrael Now Committee seeks to raise awareness of the importance and special protective power of the Shema prayer. The Seder night is a time when Jews of all backgrounds join with their families and communities and as such, is an opportune time for this “prayer of unity”effort.
This worldwide effort has the support and encouragement of prominent Torah authorities and rabbis.
The Chicago-based Shema Yisrael Now effort is five years old, and since its inception, thousands of Jews from all backgrounds have made the commitment to say the Shema prayer two times a day, with maximum concentration.
In the difficult time in which we are living, it is particularly important that Jews be aware of the special protective power of the Shema prayer and how critical it is to twice a day properly accept G-d’s sovereignty over the world.
The power of the Shema to protect is clearly illustrated in the Torah, when it describes how the Jewish people should prepare for war. In Devarim 20:2-3 the Torah relates how the Cohen is to address to those assembled for battle. The first words of the Cohen are “Shema Yisrael.” The commentator Rashi explains, “Even if there is no merit in you but the recitation of the Shema alone, you are worthy that He should save you.”
HoRav Mattisyahu Solomon shlita of Lakewood Yeshiva has pointed out that the Shema prayer serves as our protection and is tantamount to being “our atomic shelter.” As such, he has said, our Shema prayer must be built with precision.
When saying the Shema, one should concentrate on accepting G-d’s absolute sovereignty. The first verse in particular represents fulfillment of the commandment to accept G-d’s absolute sovereignty. When saying Shema, one should have in mind, “hear, understand and accept” G-d’s absolute sovereignty.” We therefore accept to sublimate that every part of our personalities and possessions – even our very lives –to G-d’s will.
The basic Shema prayer that many will recite on the Seder night is comprised of six words:
[red]Shema Yis-ra-el A-do-noi E-lo-hei-nu A-d-noi E-chad[/red]
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 words:
[red]Ba-ruch Shem Ke-vod Malchuso Le-Olam Va’ed [/red]Blessed is the Name of His glorious kingdom for all eternity. This refers to our silent aspiration that the entire world should soon recognise Hashem’s glory.
These twelve words IY”H will reverberate through the world, at numerous seder tables in different countries. Your Shema prayer will be an invaluable link in the chain. Those intending to participate and commit to saying Shema twice a day, morning and night, with maximum concentration can get more information at the Shema Yisrael Now website.
The Seder Night Shema effort is coordinated by the Shema Yisrael Now.
More information on the Shema effort can be found at _www.skokiekollel.org/shema_ (http://www.skokiekollel.org/shema). Information by phone can be obtained at 847-840-4269.
Before the Seder night, please pass this on to as many Jews as possible from your phone books, e-mail lists and address books.
Rabbi Shlomo Pearl, Shlita, renowned Maggid Shiur in Halacha, and Rosh Kollel of the Bostoner Halacha Kollel, recently provided the following valuable information relating to our Pesach observance:
(reprinted with permission from Hakhel)
1. After some research, he knows of only three (3) New York area Shmura Matzoh bakeries which utilized only Shomer Shabbos workers. This is not to say that other bakeries utilize non-Jews, or that his research was fully exhaustive; however, he asked one bakery (with many employees from the former Soviet Union) if they utilized only Jews in Shmura Matzoh preparation. They answered in the affirmative. He asked them how they knew their employees were Jewish--they responded, 'Before we hire them we ask them: 'Are you Jewish?'
In response to all this, one can say that 'I rely on the Hashgacha' (if, in fact, there is a Hashgacha listed on the box). However, we ask--before purchasing a $100,000 diamond, would you not make some independent investigation as to its authenticity? For further reference as to the acceptability of non-Jews baking Shmura Matzohs to be used at the Seder, see Shulchan Aruch, Orach Chaim 460:1 and the Mishne Berurah and Kaf HaChaim there.
The three New York metropolitan area bakeries with Shomer Shabbos employees he noted are Bais Rochel, Pupa and Lakewood.
2. In Ponevez Yeshiva, Bnei Brak, tradition has it that there is always supposed to be someone learning in the stately, beautiful Beis Medrash. At about 3:30 a.m. on the Leil HaSeder, a gentleman walked into the Beis Medrash to see if he could find someone learning even then. Indeed, he found a father and his sons learning about Yetzias Mitzraim. Asked why he was in the Beis Medrash with his sons at this hour, the man responded, 'You would not ask me this question on Leil Shavuos or even Leil Hoshana Rabbah. Yet, Chazal themselves actually teach us here, as recorded in the Haggadah, that the more one speaks about Yetzias Mitzraim on this night, the more praiseworthy it (he) is.' See the Tosefta in Pesachim 10:8 for further elaboration. Rabbi Pearl Shlita, therefore suggested that, given this is such a rare yearly opportunity, one should use extra special effort at Chad Gadia not to fall asleep at the table or 'make it into bed' just as you conclude the Seder. Instead, one should weigh the supernally precious moments and spend an extra little while, let us say one-half hour, just talking more about what you could not get through or look up at the Seder--even if you are only talking to no one other than yourself.
3. The Mishna (Pesachim 116B) teaches that everyone should view himself as if he individually left Egypt. The Rambam (Hilchos Chometz U'Matzoh 3:6 and 3:7) writes that in order to personally feel the redemption, a man must lean/recline b'heseiba to the left on this night, which is 'derech cheirus.' In fact, the Rema (Shulchan Aruch, Orach Chaim 472:7) and the Mishne Berurah (ibid., seif katan 23) rule that lechatchila not only do eating the Matzoh and drinking the four Kossos require heseiba--but the Seudah--the festive meal--should also be eaten b'heseiba. We note, however, that the actual recitation of the Haggadah should not be bheseiba, but 'b'eima uv'yirah'--with a special awe (Shulchan Aruch, Orach Chaim 473, Mishne Berurah, seif katan 71).
4. It is said that the Steipler Gaon, ZT'L, had a breakfront with chometz dishes in it. He did not make anyone cover up the dishes, or even cover the glass on the breakfront. Instead, he simply tied a cord around the handles as a method of reminding and restricting people from getting into the cabinet. This is what one may simply do with respect to the cabinets which are labeled 'Sold to the Non-Jew', just put some 'heker'--something to remind and somewhat restrict you from entering the area. However, we note that putting things 'in the attic' or 'in the laundry room' without somehow otherwise restricting access to them is not enough, as even though you do not plan to go into these rooms on Pesach, somehow the chometz-related items have a way of finding themselves back into the dining room.
[c]PARSHAS PARAH
MARCH 18,
18th of ADAR[/c]
Usual Shabbos service; many say Piyutim; we take out two Sifrei Torah; in the first, we have seven Aliyahs in the weekly Sidrah, Parshas Ki Sisah; Half-Kaddish. In the second Sefer Torah the Maftir reads Parshas Parah in Chukas (Numbers 19:1-22). (Some maintain that the obligation to read Parshas Parah is mandated by the Torah.) The Haftorah of Parshas Parah is read from Ezekiel 36:16-38. We do not say "Kayl Malei" or "Av Harachamim".
Candlelighting for Toronto is 6:07pm.
Eruv Kosher in Toronto and Thornhill.
March 7, the 7th of Adar, is the yarzeit of Moshe Rabbeinu, zy"a ( monday night thru Tuesday)
As Moshe Rabbeinu brought us the Torah, how fitting it would be to learn Torah, on his yarzeit, l'ilui nishmaso.
If you start learning Mishnayos Megillah on the fourth day of Adar (Shabbos, March 4th) and learn just three Mishnayos a day (after Maariv, with your son, etc.), you will complete the entire mesechta on Purim, and if you then continue to learn Mishnayos Pesachim starting on Purim (it is a mitzvah to begin learning Hilchos Pesach on Purim, as brought in the Shulchan Aruch, Orach Chayim 429; Mishne Berurah seif katan 2), you will complete the entire Mishnayos Pesachim before Pesach!
Three (3) times a day (upon waking, noon time, and upon going to sleep, or breakfast, lunch and dinner, or while walking), say the following words five (5) times, consecutively and slowly: [blue]THANK YOU, HASHEM[/blue]." Each time they are recited, think of something else you are thanking Hashem for.
It may be something:
GENERAL--
your spouse
your children
your health
your sanity
your knowledge
your home
your job, etc.;
or it may be something SPECIFIC--
your keeping up with Daf Yomi or other learning schedule
your son's success in school
your vision
your ability to walk and even run (well, at least when necessary!)
your old and new friends
your loyal clients/customers;
or it may be something RECENT--
your getting up this morning although you were so-so tired last night
any one of the 15 events described in Birchos HaShachar that we experience daily
the opportunity to answer 'Yehei Shmei Rabba'
how about having coffee and milk in the house
a warm coat on a cold day
something that happens reminding you that you are human
getting a compliment from someone
...and...hopefully even for having received this message!
You can start right now - slowly, please:
[blue]THANK YOU, HASHEM FOR: __________________ THANK YOU, HASHEM FOR: __________________ THANK YOU, HASHEM FOR: __________________ THANK YOU, HASHEM FOR: __________________ THANK YOU, HASHEM FOR: __________________[/blue]
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reprinted with permission from Hakhel MIS
[link=http://www.frumtoronto.com/prayer/zivug tefilah.pdf target=_blank]click here to open the special Tefillah for Zivugim.[/link].
[link=http://www.frumtoronto.com/prayer/tefilah parnossah.pdf target=_blank]click here to open the Davening for Parnossah Tefillah.[/link].
[link=http://www.frumtoronto.com/prayer/tefilah find lost objects.pdf target=_blank]click here to open the Davening for finding lost objects.[/link].
[link=http://www.frumtoronto.com/prayer/10 steps to greatness.doc target=_blank]click here to open the article 10 Steps to Greatness by Rav Avigdor Miller Z"tl[/link].
'MI SHENICHNOS ADAR MARBIM B'SIMCHA'
The month of Adar is one filled with Simcha. Let us help increase the Simcha of everyone by including some special Tefillos.
Please include in your Tehillim (said in gatherings or individually)the following prayer dedicated to the the shidduch crisis as a whole, not for people on a list but for everyone effected by it, including the singles, and their parents. [link=http://www.frumtoronto.com/prayer/zivug tefilah.pdf target=_blank]click here to open the special Tefillah for Zivugim.[/link].
Other tefillos to be included, would be to daven for Parnassah. [link=http://www.frumtoronto.com/prayer/tefilah parnossah.pdf target=_blank]click here to open the Davening for Parnossah Tefillah.[/link].
If there is an object that you cannot find, here is a Tefillah to help you locate it.
[link=http://www.frumtoronto.com/prayer/tefilah find lost objects.pdf target=_blank]click here to open the Davening for finding lost objects.[/link].
10 Steps to Greatness by Rav Avigdor Miller Z"TL[link=http://www.frumtoronto.com/prayer/10 steps to greatness.doc target=_blank]click here to open the article 10 Steps to Greatness by Rav Avigdor Miller Z"tl[/link].
Boruch Hashem, it is one month until Purim. Beginning today, if you study just one side of one page in the Mishne Berurah, commencing with Volume 6, Siman 685 (page 298), you will complete all of the halachos of Purim immediately prior to Purim.
TU B'SHEVAT
MONDAY, FEB. 13, 15 SHEVAT
No Tachanun; (we also do not say Tachanun the preceding Mincha [sunday 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 Shehecheyanu 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.)
Rav Yechezkel Levenstein Z'TL (Letter 208) writes that an absolute prerequisite to come close to Hashem is appropriate dealing and proper conduct with other people. Specifically, he writes that if one makes a point to look for the m'alos, the good qualities, of others and honors them because of these very qualities, 'how close he has come to honoring Hashem.' Rav Shlomo Wolbe Z'TL (Alei Shur 1:118-119) further guides us in this area 'honoring friends is not simply good manners and proper courtesy, but is revealing the honor of a Tzelem Elokim (someone created in Hashem's image). In fact, when Rebbe Eliezer was asked by his students, 'Rebbe, teach us the ways of life so that we will be merit the World to Come', his first response was 'Be careful to honor your friends.'
How can we begin displaying the honor due to another, the honor of his qualities, the honor of his Tzelem Elokim, the honor that will lead us to proper honor of Hashem' the honor that will lead us to true life in the World to Come?
We suggest the following fundamental, initial step. The Orchos Chaim of the Rosh (Paragraph 57) writes that one should not show a sullen face towards others, but rather should greet people with 'panim mei'iros'--a glowing face, a welcoming smile. Indeed, the posuk in Koheles (8:1) states 'Chochmas Odom Ta'ir Panav'-the wisdom of a person brings his face to glow. We may understand this to mean that one who wants to be a wise person, i.e., he wants to attain his purpose in life of d'veikus (cleaving) to Hashem (as clearly explained in Mesilas Yeshorim, Chapter 1), will shine his face to others, for honoring another--his qualities and his Tzelem Elokim--is a very necessary step in drawing close to, and properly relating to, Hashem.
The brocha given by Yaakov to Yehudah (Genesis 49:12) was 'U'leven Shinayim Mei'chalav'-and his teeth white with milk. The Gemara (K'subos 111B) states that the posuk can be read as 'When one shows his teeth by smiling to his fellow man, it is better than giving him milk to drink.' Giving someone milk, with all the essential nourishment it provides, cannot compare to the feeling of humanity and respect given to another Tzelem Elokim with a warm countenance and a nice pleasant smile. We may add that the beneficiary of your smile may likely feel so uplifted that the person, too, may smile to someone elseso your smile may literally progress to many others geometrically.
Rabbi Avigdor Miller Z'TL writes that, in addition to the feeling of respect that a smile engenders, 'The smile enters the recipient's mind and body and stimulates all the glands to produce their secretions in the most beneficial proportions. Every one of the thousands of intricate processes of physical functions is optimally motivated' (Sing You Righteous page 294).
We can now well understand why Yehudah, a leader of his people who was responsible for them, was given this fundamental brocha, and why many of the common pictures of Gedolim show a very pleasant countenance and sincere, warm smiles. Those who recall the special honor-filled manner of Rav Segel Z'TL, Rav Wolbe Z'TL, Rav Shlomo Zalman Auerbach Z'TL, Rav Yaakov Kamenetzky Z'TL, among other Gedolim, will certainly appreciate this point.
Practical Suggestion: Choose a family member, friend or acquaintance and focus on this person's ma'alos-and on his/her Tzelem Elokim. When you see this person, show him respect with a loving face and a warm, meaningful smile, not merely out of common courtesy or even etiquette, but out of a sincere and true desire to properly honor him for his qualities and for his Tzelem Elokim, which, in fact, is such a fundamental first step in our drawing close to Hashem Himself, and realizing our own purpose in life.
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Reprinted with permission from Hakhel MIS
Segula for Parnossah -- this Tuesday, Feb. 7 - 9th of Shevat- week of Parshas Beshallach.
There is segulah for parnossah from Rabbi Menachem Mendel of Rimanov, to say Parshas Ha'Mon twice with the Targum (sh'nayim mikra ve'echad Targum), on Tuesday of Parshas BeShalach which this week.
Parshas Ha'Mon can be found in an artscroll Siddur right after Shacharis.
The Targum can be found in a chumash.
Parshas Ha'Mon describes how the Hashem sent the Mon (Manna) to Bnai Yisrael in the desert.
Important Numbers
