In this week’s Parsha, we find that a Pasuk relating to Tzedaka is suddenly placed among the Pesukim describing our Holidays, our Moadim, “When you reap the harvest of your land, you shall not remove completely the corners of your field; as you reap and you shall not gather the gleanings of your harvest, for the poor and the proselyte shall you leave them, I am Hashem...” (Vayikra 23:22). Chazal cited by Rashi (ibid.) teach that this Pasuk juxtaposed among the Pesukim describing the Moadim, teaches us that anyone who gives proper charity is considered as if the Bais HaMikdash was built in his time, and he offered Karbanos there, as so much of the Moadim relate to the Bais HaMikdash, our coming there, and offering of sacrifices.
Shavuos is now only three weeks away. Since it is one of the Shalosh Regalim, it is a time that we travel to the Bais HaMikdash. It would appear that it is an extremely auspicious time for us to demonstrate how we desire to have the Bais HaMikdash back and bring karbanos as soon as possible. A superb way to demonstrate that desire is by taking the time now to give something extra, a special gift, now to Tzedaka in order to fulfill the words of our Chazal--and bring Karbanos in the Bais HaMikdash that you have built for yourself--while waiting!
Once a man asked the following question to his clever child, "Let’s assume that ten birds landed on the roof of our house. Soon four archers approached the house. Each one shot a single arrow and killed one bird - so that now four of the birds were dead. Tell me son, how many birds are left on the roof?"
"Four," replied the young boy.
"I am afraid you have miscalculated," said his father, "if you subtract the four dead birds from the original group of ten, then there should be six birds left."
"Once the arrows hit their marks, the remaining six birds feared for their lives, and quickly flew away," countered the child. Therefore, only the four dead birds remain on the roof. Indeed, there is nothing in this world that can stir them to leave their place." The father was pleased with his son and said to him, "You have answered quite correctly, my son."
So too, when a person gives money to tzedakah (charity), he considers the money that he gave as if it is gone, i.e., dead, for he can no longer derive any benefit from those funds. Whereas he considers the money remaining in his hand as "live", for he can spend it how he sees fit.
However, it is just the opposite that is true! The money that remains in his hand can "fly away" in a second, just like the six birds on the roof that took to the air. Indeed, Shlomo HaMelech taught this very idea (Mishlei 23:4-5): "Riches certainly make themselves wings; they fly away as an eagle toward heaven."
While the money that he gives to tzedakah will remain with him forever! Just as the dead birds will never leave his domain, so too, he will enjoy the merit of his charity and kind deeds both in this world as well as The World to Come.
TODAY: Put a coin in the charity box and say, "This is the best investment I ever made."
“You shall guard (ushmartem) the Mitzvos and do them…” (Vayikra
22:31) What is meant by guarding the Mitzvos that isn’t included in doing
them?
The Chasam Sofer explains the word guard (ushmartem) to mean
anticipate. We find the same word by Yaakov. After Yosef told Yaakov about his
dreams, the Torah says Yaakov “shamar es hadavar.” He anticipated
seeing the dreams come true.
We are instructed in this verse in Parshas Emor not only to fulfill the
Mitzvos, but to anticipate them. We should long to have the opportunity to
fulfill as many Mitzvos as possible.
A story is told that the Chasam Sofer was on a journey with his Rebbe Rav
Nasan Adler. One of the horses pulling the carriage became ill and the driver
went to find another horse. Suddenly Rav Adler jumped out of the carriage and
started dancing from joy in the snow. To the puzzled Chasam Sofer Rav Adler
pointed to the carriage driver from afar. He was bringing an ox to help pull the
carriage along with the sick horse. That meant Rav Adler had the rare
opportunity to fulfill the Mitzvah not to ride in a carriage pulled by different
animals (kilyaim), Rav Adler was an individual who anticipated and longed
to fulfill all the Mitzvos.
The Maharsha in Gemora Makkos writes that the Almighty sends angels to take
us along the path we desire to follow. If we desire to do the Mitzvos certainly
the Almighty will send angels to bring us the opportunities.
Thank you again Rabbi Beryl Glaser.
So we are packing up for the Chatan's Ufraf in Yerushalayim. Yeshiva
Nisivos Aaron in the Beit Yisroel area will be host to the Ponak expanded clan.
Arriving from Ashdod and Bnie Brak, Haifa and of course Metzad. And its almost
Lag Be'Omer, and I can smell the music in the air. This week its the wedding and
next Shabbas is sheva bruchas by me.
Several years ago, a rabbi from out-of-state accepted a call to a community in Houston , Texas. Some weeks after he arrived, he had an occasion to ride the bus from his home to the downtown area. When he sat down, he discovered that the driver had accidentally given him a quarter too much change.
As he considered what to do, he thought to himself, 'You'd better give the quarter back. It would be wrong to keep it'. Then he thought, 'Oh, forget it, it's only a quarter. Who would worry about this little amount? Anyway, the bus company gets too much fare; they will never miss it. Accept it as a 'gift from God' and keep quiet'. When his stop came, he paused momentarily at the door, and then he handed the quarter to the driver and said, 'Here, you gave me too much change'.
The driver, with a smile, replied, 'Aren't you the new rabbi in town?' 'Yes' he replied. 'Well, I have been thinking a lot lately about going somewhere to worship. I just wanted to see what you would do if I gave you too much change. I'll see you in Shul on Shabbos'.
When the rabbi stepped off of the bus, he literally grabbed the nearest light pole, held on, and said, 'Oh Rebono Shel Olam, I almost sold a Yid for a quarter.'
Our lives are the only thing some people will ever read.
This is a really scary example of how much people watch us as JEW, and will put us to the test! Always be on guard -- and remember -- You carry the name of HaShem on your shoulders when you call yourself a 'JEW'.
Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habits. Watch your habits; they become character. Watch your character; it becomes your destiny.
Rav Aba expounded on the verse, "Trust in HaShem forever, for He is HaShem-the strength of the worlds" (Yesheyahu 26:4):
"Trust in HaShem"-all of mankind must strengthen their faith in HaKadosh Baruch Hu and place their trust in Him.
Another meaning of the verse: "Trust in HaShem forever"-Each day of life a person needs to strengthen his faith in HaKadosh Baruch Hu. When one places his trust in HaShem, and intensifies his faith in HaShem, no one can harm him. In light of this, King David said, "My G-d, I trusted in You, let me not be ashamed; Let my enemies not rejoice over me." (Tehillim 25:2).
Anyone who puts His trust in the holy Name of HaShem will live. Why is this so? Because the world exists by virtue of His holy name...for He is "the strength, [i.e., Creator] of the worlds"...this world and the World to Come! (Zohar Va’era 2:22)
This passage reveals two integral pillars of trust in HaShem and how these components of faith are interrelated. The first, "Trust in HaShem", is a general entreaty to mankind; while the second, "Trust in HaShem forever", pertains to each individual.
Since HaShem is the Creator of the "earth and everything upon it"-it is appropriate for all the inhabitants of the world to bond together as one entity trusting in HaShem. Their collective consciousness unifies mankind in their trust in HaShem. The more their hearts join together to "Trust in HaShem", the more the Divine Name will be strengthened on the earth.
In addition, HaShem instructs each individual to "Trust in HaShem forever"-this refers to the continual fortifying and strengthening of our faith. Hence, as we grow each day in our faith, we extend our trust in HaShem to a higher level.
May we engage ourselves to actualize both our collective, and individual trust in HaShem. Then we will be surrounded by constant Divine compassion, unbounded loving kindness from HaShem, and abundant blessings of good in this world, as well as, the World to Come.
TODAY: Envision all of Klal Yisrael joining hearts to trust resolutely in HaShem.
“and you shall love your fellow as yourself, I am Hashem.”
(Vayikra 19:18)
How can we possibly love another person as much as we love our self?
The Meshech Chochma writes that the meaning of as yourself
isn’t part of the command but rather part of the explanation of this Mitzvah.
He explains that there are two types of love. One comes from being the
recipient of good. People tend to love those that give them benefit. This is a
low type of love because it’s root is really one’s love for oneself.
A greater type of love comes from commonality. Shoemakers naturally tend to
love other shoemakers. People with similar interests are attracted to each
other.
This is the meaning of the verse: “andyou shall love your fellow
as yourself.” Asyourself explains why we
should love one another. We are so similar. We come from the same ancestors and
we have the same intrinsic aspirations and goals. Every Jewish soul deep down
has the same goal of serving the Almighty. When we look past the surface
differences we will see that we are really quite similar to our neighbor. That
perspective will bring love.
Thank you again Rabbi Beryl Glaser
Did you see this article about the pirates?
They are accused of firing on Saturday at the Italian cruise ship the Melody
- which had more than 1,500 passengers - in an attack repelled by Israeli
security guards.
It seems that our young men after the army are finding very lucrative jobs on
the high seas these days. Kol Ha Kavod to them. I have a personal interest in
following these pirate stories of the seas as it was about 30 odd years ago that
I was travelling in a small sailing boat in these same waters. I was a month on
board a 35 ft. state of the art catamaran, sailing down the red sea into the the
gulf of Eden opening up to the Indian Ocean. There were pirates in those days
too, Albeit, maybe 6 attacks a year. Now there could be six in a week. Gosh
I'm happy to have survived that episode!
You should have a restful healing Holy Shab bass Kodesh
"Rabbi Chanina, the deputy High Priest says: Pray for peace of the country."
Peace is the greatest and most precious of all attributes. Yet, since the beginning of creation the world has not enjoyed an abundance of peace. Imagine if the entire world lived together in peace. The nations would dwell together peacefully. There would be peace between husband and wife, neighbors, friends, and all mankind.
Through prayer we have the opportunity to pray for ourselves, as well as others. In this light, Rabbi Chanina advises us to "Pray for the peace of the country." That is, to pray for the whole world to dwell in peace, i.e., each and every country. Our heartfelt prayers to HaShem will bring down blessings of peace upon the entire world, as the verse, "He, Who makes peace in the Heavenly Heights, may He make peace upon us, and upon all Israel."
King David even prayed for his enemies, "When they were sick, I put on sackcloth, I afflicted myself with fasting." For when our enemies are at peace, there will be no more war.
Our Prophets envisioned a world of peace between all people and nations; a world where the lion and the lamb will lay peacefully side by side.
May our prayers for peace ascend to Heaven, and in turn may we see a world of abundant peace, brotherhood, and loving-kindness. [Based on the commentary of Rabenu Yona to Pirkei Avos]
TODAY: Envision world peace and say a heartfelt prayer for peace and healing of the entire world.
As we move towards Kabbalas HaTorah, we provide the following enlightening words of Chazal (Yalkut Shimoni to Mishlei 4):
"There are 248 Mitzvos Aseh in the Torah and 248 limbs of the body--for each limb reminds and cries out to the person ‘Perform the Mitzvah-so that you will live in its merit, and also merit length of days. There are 365 Mitzvos Lo Sa’aseh in the Torah corresponding to the 365 days of the solar year--for each day from the time the sun rises and until it sets, it reminds us and cries out--I direct you not to do an aveira today, which could tip the scales against me and the whole world, chas veshalom, to chovah--in the wrong direction...."
Let us take an important moment now to look at our hands, our arms, our legs--they are Hashem’s messengers to us reminding us to stay focused, do right, and keep the world going. Every so often we should gaze at these "Chofetz Chaims"--these living teachers--of which we are composed--reminding us to fulfill our mission in life--raising ourselves, and raising the world with us.
Then, we can look at the sun for a brief moment or even at the light it sheds--it is talking to us--communicating essential, life-bearing advice: Please, Please, no--don’t go there...don’t say that...close your eyes and don’t look...don’t hurt that person with what you are about to do.... If you squint when you are outside on a sunny day, it is not a coincidence--it is merely a stronger message.
Hashem has blessed us with reminders within us and around us. They are like alarm clocks gently sounding for us throughout the day, and they will only be ineffective if we turn them off. Incredibly, when we heed their message and do this Mitzvas Aseh here, and avoid that Lo Sa’aseh there--when we throughout the day consciously use Hashem’s gifts for Chazal’s stated and noteworthy purpose, we bring not only life and length of days to ourselves in this world and the next--but life to the entire world, as well--for which the sun and the rest of Ma’aseh Beraishis will be so thankful!
The Sefer Ta’amei HaMinhagim (page 251) writes that our new month of Iyar is tried and tested as a time for refuah, healing, from the ailments and pains that may affect a person. Why is this so? He brings the B’nai Yisaschar, who teaches that most weakness and illness come from foods which do not comport with the person’s nature or composition. The Rambam (Hilchos De’os 4:15) writes likewise. See also Kitzur Shulchan Aruch Chapter 32.
Since the Mon began to fall in this month (on the 16th day of Iyar 2448)--and it was a perfect food from which resulted no sickness, pain or even waste matter (as Dovid HaMelech refers to it in Sefer Tehillim--"lechem abirim") and even cured those who were ill--Hashem left the curative nature of the month in effect even through today. Accordingly, Iyar is a time of "segulah l’refuah".
In fact, the Ta’amei HaMinhagim notes, the name "Iyar" is an acronym for Ani Hashem Rofecha--I am Hashem, Your Healer.
What can we do to help promote the curative effects of this special time as initiated by the heavenly Mon? We can turn to the laining of this past Shabbos (which was non-coincidentally, of course, Rosh Chodesh Iyar), where the Torah writes that the Metzora who was afflicted with terrible Tzoraas walks about declaring "I am Tameh, I am Tameh." Chazal (Shabbos 66A) explain that he declares this **so that others will ask for mercy for him**. The Baalei Mussar note that the Metzora does not ask others directly to pray for him--rather, he only declares that he is "Tameh", and those who hear him are expected to pray sincerely for him even without his direct request--and notwithstanding that he has sinned to such a great extent that Hashem has actually made him a Metzora.
What a great lesson we can learn at this time of year--which is so special for healing, and, moreover, the Omer period, in which our "Bein Odom L’Chavero" is to be seriously improved upon. We should not wait to be asked, or merely be responsive to the request of others, when we hear that someone is not well. Instead, we should "hear the cry" and go out of our way during this auspicious time to daven for those we may not even know, but whom we have heard are in need of a Refuah. An ounce of Tefillah may mean a kilogram of cure.
PRACTICAL SUGGESTION: During the remaining weeks of Sefirah, recite a daily special, sincere Kepitel (chapter) of Tehillim for your list of cholim--recognizing that this is a special time for the potency--and importance--of your heartfelt Tefillah!
In last week’s Parsha, we find the difference between a Metzorah Musgar, who is someone locked away in order to determine whether he really has a definite Tzoraas affliction, and a Metzora Muchlat, who is someone who definitely has Tzoraas. The person who is suspected of Tzoraas and is put away for a week or two, and then pronounced Tahor, clean, need only take himself and his clothes to the Mikvah. However, the Metzora Muchlat, the definite Metzora, must live separated from people, letting his hair grow, with his clothing torn, screaming to people that he is tamei so that they do not get near him, and eventually, if and when he becomes Tahor, he must go through an entire purification process. HaRav Yechezkel Levenstein, Zt’l, explains that the Metzora Musgar, who was merely locked away for a week or two recognized that he needed to rectify that which he was doing wrong and quickly did Teshuva for his actions. As a result, he was spared much shame, pain and ordeal. On the other hand, the Metzora Muchlat didn’t respond to his Tzoraas with a quick turnaround of Teshuva, and, as a result, had to wallow deeply in the mire of his avaira.
In this week’s Parsha, we find the immense Mitzvah of "V’Ahavta L’Rayacha Komocha" (Vayikra 19:18)--you shall love your fellow as yourself. The scope and breadth of this "K’lal Gadol B’Torah--great principle of the Torah" (Shabbos 31A) includes the following situations which are listed in, or based upon, the teachings of Love Your Neighbor (by Rabbi Zelig Pliskin, Shlita, the wonderful work referred to yesterday). The Mitzvah is fulfilled when:
A craftsman or worker is mindful that he is making a product, or performing a service, not merely for a source of income, but also for the benefit or pleasure of the person who will use it;
Teaching another person Torah;
Forgiving one who has hurt or offended you;
Helping someone by making change for a larger bill or coin, or giving them a quarter for the parking meter;
Going out of your way not to keep people waiting--trying to be the first one present on a conference call or for a meeting;
Intentionally steering clear of annoying others--such as not slamming doors, making screeching noises with your nails, or doing something to which another person present would respond with "Uch"! Or "How could you do that?!" Note here that the "L’Rayacha Komocha" is dependent on the person who is present, and is not the standard of the average person. You must specifically relate to the person who is with you;
Bringing good news or happiness to others;
Getting some air or taking a walk with someone who appears troubled or is clearly in need of talking;
Complimenting someone for their job, effort, or appearance; and
Giving Tzedakah to someone, or helping someone with something he needs help with, **BEFORE** being asked.
May we all be zoche to fulfill this K’lal Gadol B’Torah!
One of the most crucial principles of trust in HaShem concerns one’s perception of the diverse causes that affect our lives. The causes that we encounter are manifest through a series of preceding causes and effects. Thus, some causes are "close", i.e., we perceive them as affecting us directly, while other causes are "distant", i.e., they generate the close causes, even though we may not even recognize their influence.
However, the closer a cause, the less "responsible" it is for causing us harm or good. Conversely, the more distant the cause, the more authority it holds. For instance, imagine the President issues a command to the Secretary of Defense to arrest an enemy of the state. The Secretary of Defense orders the Chief of Staff to initiate an operation. The Chief of Staff delegates the task to a general. The general appoints a lieutenant to train a commando team.
The commando team is the only members of the chain of command that actually come face to face with the fugitive. Despite their active role in the capture, the commando team wields the least authority in the command structure. Whereas, only the President, who is the first on the chain of command-and the farthest distance from the capture-can punish or pardon, as he so chooses.
This example sheds light on the insignificance of all causes, except for the true first cause-The Holy One, May He be Blessed. Thus, whatever occurs in our lives-both our accomplishments and hardships-are decreed by HaShem.
Let us place our whole-hearted trust in our merciful Creator-in Him alone-and no other cause. Then HaShem, the Source of all good, will shower bountiful blessings upon us.
[Based on Duties of the Heart, The Gate of Trust]
TODAY: Contemplate on the truth that HaShem is the only cause-there is nothing else besides Him.
The following are excerpted from the outstanding work HaShabbos BeTifarta (Hebrew, Volume 2) by HaRav Avraham Chaim Hadas, Shlita, which contains many Halacha Le’Maaseh Shailos, and outstanding pictures to clarify and remember the Halachos.
a. The R’M M’Kobrin, Z’tl, teaches that if a person wants to come closer to Kedusha and Avodas Hashem, and doesn’t know where to begin, he should begin by improving with Inyanei (matters relating to) Shabbos Kodesh.
b. One cannot remove a piece of candy or gum stuck to the hairs of a shtreimel, fur coat, or the like, because it is a Psik Raisha that one will remove some animal hair along with it (Gozez).
c. One should not remove a bandage on Shabbos if it will result in hairs being removed, as well. If one must remove a dressing, he should put alcohol on the spot first, so that the bandage will come off more easily without removing hairs (Gozez).
d. One may not make a necktie on Shabbos, if he intends to leave it made past Motzei Shabbos (i.e., more than 24 hours after made). Conversely, one should not undo a necktie on Shabbos if he is used to keeping the necktie made and ready to wear for a period of longer than 24 hours (Koshair and Mattir).
e. One should not tighten his Tzitzis knot on the bottom of his Tallis or Tallis Katan if it has become loose (Koshair).
f. Although one may not staple on Shabbos, one may use a paper clip to clip two things together.
g. One may not open a new shirt on Shabbos if he has to take out pins which are stuck through the shirt twice (Koraya).
h. On every Erev Shabbos after Chatzos, HaRav Chaim Pilagi, Z’tl, would daven to Hashem that nothing would happen this Shabbos that would require c’v’ the Shabbos to be violated, such as a choleh mesukan, a fire, or other danger.
Hakhel Note: Each and every one of us can certainly emulate this heartfelt request!
The Ramban (Vayikra 13, 47) writes that tzora’as is a completely supernatural phenomenon. It occurs only in the chosen land of Eretz Yisroel, it will befall only the Jewish People - and only when they maintain an elevated level of spirituality. When an aveirah is committed in such a spiritually charged environment, Hashem causes tzora’as to appear on the sinner’s house, clothing or body to indicate that He has distanced Himself from the offender as a result of the transgression. Rav Wolbe writes (Da’as Shlomo) that in such an era, Bnei Yisroel lived with an amazing amount of Hashgacha Pratis. One who spoke lashon hara would immediately be punished with tzora’as; as if Hashem were literally speaking to him as two friends would speak to each other. Even so, the Ramban writes that people were only afflicted with tzora’as after Bnei Yisroel conquered and divided Eretz Yisroel. Despite the straightforwardness of Hashem’s message, only after they were settled would they have the peace of mind to be able to fully recognize Hashem and His Hashgacha Pratis. Rav Wolbe continues that the essence of the Torah is to help us reach such a level of Hashgacha Pratis. The Rambam writes that the purpose of the mitzvos is to aid us in diverting our thoughts from the mundane in favor of living completely with Hashem, so to speak, enveloped in Hashgacha Pratis. Moreover, the very inception of the Jewish People as a nation was brought about through Hashem demonstrating to Pharaoh and teaching Bnei Yisroel that, "I am Hashem in the midst of the land" i.e. constant Divine Providence. It is interesting to note that the Seder is constructed in such a manner which helps us fulfill the dictum, "In every generation a person is obligated to feel as if he left Mitzrayim." We eat maror and charoses so that we can "taste" the bitterness of bondage and relate to the servitude that the Jews experienced. We eat matzah and drink the four cups of wine while reclining, so that our bodies sense the exhilaration of freedom. Why must we experience the exodus? Wouldn’t retelling the wonders and miracles of Yetzias Miztrayim suffice to bring us to emunah in Hashem? The answer is that we are striving to achieve more than just concretizing our belief in Hashem. We are trying to bring ourselves to a state where we too are enveloped in Hashem’s Hashgacha Pratis. We are to come to the realization that, "Originally our forefather’s worshipped idols and now Hashemhas brought us into His service." Right now on the Seder night, Hashem is taking us by the hand and guiding us - the ultimate Hashgacha Pratis. Unfortunately, Hashgacha Pratis is an abstract concept for many of us; we acknowledge it in our minds but it never makes its way to our hearts. What is a practical application of Hashgacha Pratis to which we can relate? Many people feel pangs of jealousy. This one has a middah which he is lacking and the other has better intellectual capabilities (all the while oblivious to their deficiencies). There are even those who wish they could forgo their talents so that they need not answer to all those who expect more from them. The Mashgiach writes that the solution to these problems is internalizing the concept of Hashgacha Pratis. Every person was put in his particular situation with a plethora of external and internal factors that are hand tailored for his unique purpose in life. It won’t help to be like your neighbor or friend, because you will never accomplish what you have to accomplish. Rav Naftoli Amsterdam once commented to his Rebbe, Rav Yisroel Salanter, that if he would have the intellectual capacity of the Sha’agas Aryeh (a renowned genius), the heart of the Yesod V’shoresh Ha’avodah, and the middos of Rebbe (Rav Yisroel Salanter), then he would be able to properly serve Hashem. To which Rav Yisroel responded, "Rav Naftoli, with your mind, with your heart and with your middos you can become the true oveid Hashem you are supposed to be."
This dvar Torah was compiled Le’iluy Nishmas the Mashgiach Harav Shlomo ben R’ Moshe z"l
Well for those poor souls who were not able to find the time or energy to cut their hair before Pesach, this year as Rosh Chodesh Iyar falls on Erev Shabbas and Shabbas, according to all minhagim it is permissible on Erev Shabbas, to cut one’s hair and shave one’s beard in honour of the "tosefet simcha" ( extra joy) that we have. The
Mishna Brurer actually brings this down as " there is to permit " under these circumstances. However, there is a well known opinion that we don’t cut our hair on Rosh Chodesh. Period. So the word on the street so to speak is Rabbi Shienberg permits. I heard it from my Rosh Yeshiva, Rabbi Mordechai Goldstien, Shlita. So that’s what we did, Eliazar had his solo appearance as family barber, and we are now all ready for Tosefes Rosh Chodesh Shabbas Kodesh. See you soon at the wedding.
Rb Yossi Ponak
There was once a wealthy man that had two sons. He owned many properties that yielded abundant income. Nevertheless, he wanted his sons to engage in business so that they should have a purpose in their lives. He gave each son $5000 and instructed them to invest the money in a profitable venture.
He asked them to meet with him each Friday and present him with an update report of their activities. He told them, "Each week that you make a profit I will give you an extra $500 to invest. However, on a week that you did not turn a profit, or incurred a loss, I will not give you any bonus whatsoever."
There first deals were successful, so that for the first three weeks they both received the additional assets from their father. However on the fourth week, their luck soured and they both took a loss. On Friday, the first son came to his father and told him, "This week I lost money." Needless to say, he did not receive any additional funds that week.
The second son thought to himself, "Why should I speak negatively about myself? Rather then saying I lost money, I will let my father know in a positive way that this week he should not give my any reward. Therefore he said to father, "Last week I made a profit." He assumed that his father would infer from his words - that last week he earned a profit - but this week he did not earn a profit.
However when he spoke his positive words, Heaven intervened and his father only heard him say, "I made profit" and he gave him an additional $500."
We learn from here that a person should never say anything negative about anyone, including himself, nor should he degrade himself. Even if he needs financial assistance he should never say, "I’m broke" or "I don’t have a penny." Rather let him speak in a positive manner and this will engender positive results.
TODAY: Refrain from all negative remarks about yourself as well as others.
Today, the 28th day of Nissan, marks the day that Yericho fell to the Hakafos and Shofar blasts (and not to the military prowess) of B’nei Yisroel. It was none other than Yehoshua Bin Nun who composed Aleinu at that time in recognition of Hashem’s Omnipotence--and the thanks that we owe Him for our position in this world! According to the Sefer Chareidim, as brought in the Siddur Rashban, Aleinu was actually recited forwards and then backwards by Yehoshua and Bnei Yisroel, and this was the final blow that caused the walls to fall in. This Tefillah is so crucial to us that we recite it at the end of each of our daily prayers, and it is the essence of our Tefillos on Rosh Hashanah and Yom Kippur (where we additionally genuflect). The Rema in Shulchan Aruch (Orach Chaim 132:2) writes that we should be careful to recite Aleinu with Kavanah each day.
It is certainly no coincidence--as it never is--that Aleinu was composed so soon after Pesach, as it reflects so many of the lessons to be gleaned from those special days--Thanks to Hashem for choosing us as His People; Awareness of Hashem not only as Creator but in Hashgacha Pratis on a daily basis; Ain Od Milvado…and our longing and prayer for the final Geulah. If you started today to daven Aleinu only from a Siddur, or to be sure to have special Kavannah when reciting it for all of the essential yesodos of Emunah it contains (actually found in the plain meaning of the words), or to make sure that it takes you at least a minute to recite because you are not swallowing the words and you are paying attention to them, bowing down more properly or with thought...or any other improvement--then you will always remember the anniversary of your improvement--the anniversary of Aleinu!
One of the ways to acquire Torah is to help your friend bear his burden of troubles, i.e., to help your friend when he has a problem.
There are two aspects that lead to the fulfillment of helping your friend bear the burden of his troubles: (1) to take specific actions that will help him bear the burden; (2) to think and contemplate the difficult situation that your friend is enduring. Reflecting on your friend’s hardship is not a well-known element of helping others. However, it is the primary vehicle that spurs a person into action to help others carry their load.
For instance, Moses was brought up as a prince in Pharaoh’s palace. He could have easily lived a life of power and prestige for the rest of his life. Nevertheless, he knew that he came from Jewish parents - and that the Egyptians had enslaved the Children of Israel. He felt an affinity and compassion towards his people and "went out to see their burdens."
That is, he did not suffice himself just to empathize with his people. Rather, he went to see their sufferings, i.e., he went physically to see with eyes and commiserate with his heart. In this way, by looking upon their affliction he sensitized himself to their pains. He concentrated and continuously remembered them until their troubles were etched in his very soul. He persisted in this reflection until he felt as if he himself was suffering with them. As a result, his noble heart opened with compassion and care for his beloved people. At that moment, he was ready to fight for his people - to liberate them from slavery and lead them to freedom.
To perform an act of kindness means to give something needed to someone else. Whereas to help your friend carry his burden means to literally ’to give your heart to him’. That is, to feel his pain as your own and to help him with your full heart and soul. May we reflect on the hardships of our friends and be inspired to help them shoulder their load. In turn, HaShem will bless with us with wisdom, kindness, and peace. [Based on the writings of the Saba M’Kelm]
TODAY: Reflect upon the difficulty that a loved one is enduring and do something to help them.
This parsha opens with the final day of the dedication ceremony of the
Tabernacle. Moshe tells Aharon to offer certain sacrifices. “And Moshe said
to Aharon: ‘Go close to the Alter and offer your sin offering and your burnt
offering, to atone for yourself and the people.” (Vayikra 9:7)
Why did Moshe have to tell Aharon to “go close”? Rashi quotes Chazal
that Aharon was embarrassed to approach the Alter. Moshe had to persuade him.
Moshe said: “Why be embarrassed? For this reason you were chosen.”
Why was Aharon embarrassed and what was Moshe’s persuasion?
The Nachalas Yaakov explains that Aharon was embarrassed because of his
participation in the Golden Calf. Moshe understood and responded that the
Almighty choose him to be the Cohen Gadol exactly for that reason.
The trait of embarrassment is a branch of humility. It is a most
praiseworthy character trait. It comes from realizing one’s faults and
limitations. It leads to many great character qualities, and guards a person
from many transgressions. It isn’t a debilitating personality weakness, but
rather an honest assessment of one’s limitations. It’s the opposite of chutzpa
and makes one beloved by all. The Almighty was looking specifically for someone
like Aharon who possessed the trait of embarrassment to be the Cohen Gadol.
Thank - you again Rabbi Beryl Glaser, and may your son Chaim Shmuel merit a
full recovery.
I presume you survived Pesach and are carefully counting the days of the
Omer. I too am counting the days... till Lag Be Omer, when my daughter Sara
gets married. The invitation is on the way. I hope you will join me in this
Simcha in Yerushalayim...Ye ru sha layim...
Have a great Shab bass, ( I grilled 3 grey mullet, come a get it
!!!)
Why is the Shabbas before Pesach called Shabbas Hagadol ? - Because of
the miracle that happened on that Shabbas, before we went out of Egypt. The
Mishna Brerer explains, that in the year that we went out of Egypt, it was the
tenth of Nisan ,,,Shabbas, and we took each one from Israel a sheep to sacrifice
, and we tied it to the posts of the beds, and the Egyptians saw this and
they asked, why are you doing this, and we answered them, to slaughter it in
the name of Pesach according to the commandment of our G-d. And their teeth
were blackened , since the Jews were going to slaughter their god. and they
couldn’t do anything about it.
And so, since that year the 10th of the month was Shabbas ,therefore it was
fixed that the Shabbas before Pesach would be called Shabbas Hagadol..
Great except for 2 dynamite Kashas of the beer Hative. - which goes like
this. If the ness was on the 10th- make it the 10 of every month, and call that
day the great day. - and further, the Beit Yosef asked, if that’s the case that
the Egyptians were freaked out and couldn’t do anything about their god being
taken, then all 4 days from the 10th till the 14 th should be called the great
days, since the Egyptians were unable to do anything all those days.
The answer is -- Only on this particular day, Shabbas did the Egyptians
really believe that the Jews were gong to slaughter their god, and why weren’t
they doing it, - Because it was Shabbas !, and they knew that it was forbidden
to slaughter on Shabbas for the Jews. But when shabbas was over, then they
would surely slaughter their god. So it comes out that only that Shabbas did
the Egyptians have that immense fear and worry over their god, because what
happened the next day, when the Jews didn’t kill their god. they said Ha ! We
can’t take back our god, but you cant touch it either. ]
Important Numbers
