Posts
(and loves us too but then the title would be a bit long. Sorry I couldn't resist :). But seriously, here is a beautiful insight from today's Hakhel email about why we age, bechira and H-shem renewing the world each moment.
Special Note One: At a recent Hakhel Shiur, Rabbi Moshe Weinberger, Shlita (Brooklyn) asked why it was that Moshe Rabbeinu, although 120 years old, did not suffer from weakness or even dimmed vision--why did he not age like everyone else? He explained in the name of HaRav Hutner, Z'tl, as follows: In actuality, none of us should really age because Hashem is recreating us as he recreates the world and everything and everybody in it every millisecond. We should really always stay young because we are always fresh and new. If we were to be immune to the effects of age, however, we would lose our bechira chofshis--our free will--because the only way of our explaining our recurring agelessness is by the Creator recreating us. How then could we ever, ever sin?! Hashem therefore placed the 'natural' progress of aging into the world so that we could do battle with the Yetzer Hora, as we allow ourselves to forget about the constant re-new-al of the world, and the incredible Yad Hashem in every fraction of time in world history. Moshe Rabbeinu, because of his closeness to Hashem, because he was as the Torah describes "Bechol Baisi Ne'eman Hu", did not need to be subjected to the ruse of aging. He truly lived in the real world--the world in which Hashem was the essential and integral part of every moment and every place. In the Bais Hamikdash, we likewise experienced the Lechem HaPonim which was baked on Erev Shabbos, put on the Shulchan on Shabbos afternoon about a day later while still piping hot, and removed and consumed a full eight days later--the next Shabbos--still piping hot! An unbelievable miracle? Not exactly, if you realize that in reality prepared food should stay piping hot as it is being re-heated every moment once baked or cooked. The Lechem HaPonim, then, like Moshe Rabbeinu represents a dugma, a sample of the *real* ever-renewing world. With this thought in mind, we can understand something about Teshuva as well. We each have the opportunity to be like Moshe Rabbeinu (see Rambam in Hilchos Teshuva who actually compares us to Moshe)--we each have the opportunity of rebirth, of rededication, of renewal, daily--because we are granted new life from moment to moment as well.
Knowing that Hashem is with us and infusing us with the miracle of life all the time will help us better appreciate the Pasuk in this week's Parsha which teaches--U'vo Sidbak--one should cleave to Hashem--the source of your constant renewal (Devorim 10:20). Certainly, the claim of "Kochi Veotzem Yodi--my own power and prowess brought me to my position in life (Devorim 8:17)--flies so in the face of the truth--of Hashem's reality--that it becomes absurd and smirkfully amusing.
The more that we feel Hashem always with us, renewing us and invigorating us, the more we will be able to instill the freshness and newness in the Mitzvos we perform that they so rightfully deserve. This Shemone Esrei is not the same as the last, this Daf or this Pasuk is a new opportunity, this restraint from Lashon Hora is not simply a repeat of my last bout with the Yetzer. Just as today's life is a new wardrobe, a new gift, a new treasure separate and beyond that of yesterday's, so too are today's acts of patience, kindness, perseverance, resolve and love a new step and level beyond that of yesterday's as well. This is the real world--the world of truth--the world of Moshe Rabbeinu, the world of Teshuva. Breath in and breath out and feel your Maker's renewal. Then, through your own actions throughout the day, do your part to make the renewal meaningful, worthwhile, inspired...and alive!
Thursday, July 29, 2010
Tuesday, July 27, 2010
Follow-up Source to Yesterday
Mrs. Rochel Chana Riven gave me the link to one of the sources about her discussion on descent for the purpose of ascent here:
http://www.sichosinenglish.org/books/sichos-in-english/45/17.htm
Thank you, Rochel Chana! In reading it I saw that it discusses the same theme as that of a book I recently read, or I should say, attempted reading because it really requires more in-depth study, called The Jewish Self by Jeremy Kagan. Basically it's about the various Galuyot and how existence is different without prophecy and it's an opportunity now to construct ourselves from scratch by means of Chiddush in Torah. He is a BT rabbi, studied I think in Ohr Someach and elsewhere, based it on teachings of his rebbe but has various sources. Really brilliant stuff. One amazing aspect of it is that he is a student of general philosophy as well as Torah and it's written in a way that can appeal to a secular as well as a religious reader and all can benefit.
http://www.sichosinenglish.org/books/sichos-in-english/45/17.htm
Thank you, Rochel Chana! In reading it I saw that it discusses the same theme as that of a book I recently read, or I should say, attempted reading because it really requires more in-depth study, called The Jewish Self by Jeremy Kagan. Basically it's about the various Galuyot and how existence is different without prophecy and it's an opportunity now to construct ourselves from scratch by means of Chiddush in Torah. He is a BT rabbi, studied I think in Ohr Someach and elsewhere, based it on teachings of his rebbe but has various sources. Really brilliant stuff. One amazing aspect of it is that he is a student of general philosophy as well as Torah and it's written in a way that can appeal to a secular as well as a religious reader and all can benefit.
Monday, July 26, 2010
Happy Tu B'Av!
I heard a nice idea on chabad.org this morning by Rabbi Ruvi New here:
http://www.chabad.org/article.asp?aid=713518
Among other things he expressed the idea that the juxtaposition of Tisha B'Av to Tu B'Av shows us that our relationship with H-shem survives intact and even stronger after the Churban Beit Hamikdash. Last night at a farbrengen, Mrs. Rochel Chana Riven spoke about the important idea of falling as a springboard for elevation in the same vein. I cannot do justice to either of their words though. I will try BL"N to get a link to some of the thoughts she paraphrased from the Lubavitcher Rebbe.
In the meantime here are some beautiful Tu B'Av thoughts from Hakhel:
Special Note Five: Today, joyously, is the 15th day of Av, Tu B'Av. We are all too familiar with the five major tragedies that occurred on Tisha B'Av through the fall of Beitar and the plowing over of Zion (succeeded by other later tragedies as well). We may be equally as familiar with the five corresponding great events of Tu B'Av: Very briefly: 1. It was finally determined that the final group of men aged 20-60 (previously part of the decree to pass away in the Midbar) were allowed the privilege of entering Eretz Yisroel. 2. The shevet of Binyamin was saved from extinction by the shevatim being permitted to marry their daughters to the few hundred men left---so that there would be a kiyum of the shevet forever. 3. The guards posted by the Kings of the Aseres Hashevatim for hundreds of years, which prevented the ten tribes from freely traveling to the Bais Hamikdash, were removed--and all were allowed to make their way to the Mikdash. 4. The people of Beitar who were murdered by the Roman legions, and whose bodies miraculously did not decompose for years, were finally allowed by the Romans to be buried (and as a result the bracha of HaTov U'Maitiv was composed). 5. The people would no longer cut firewood for the Bais HaMikdash commencing on this date, because the sun's rays had begun to weaken, and the people celebrated the completion of the Mitzvah (which also allowed for more time for the study of Torah, as explained by the commentaries).
There is, however, an additional significant point about this day mentioned in the
Mishna in Ta'anis (4:5). There were nine days during the year in which families donated necessary wood to the Bais HaMikdash and celebrated the privilege by bringing a special sacrifice--a Korban Eitzim along with it. One of these special nine days of the year was Tu B'Av. However, there was something more special about the wood brought on Tu B'Av than on the other eight days--for on the other eight days the wood brought was limited to one particular family's gift--but on Tu B'Av, as the Mishna specifically records it was a particular family --"the children of Zeitu ben Yehuda"--but *together with* Kohanim and Leviim; and *together with* anyone who no longer knew which shevet he was from, and *together with* other families who had demonstrated mesirus nefesh to reach the Bais Hamikdash in the past (see Bartenura there for details). In other words, there was a unique achdus on this day which went well beyond the singular family donation, and extended it to a united gift from various groups together. It was almost as if the events of Tu B'Av were to be a blatant demonstration as to how the issues of Tisha B'Av have to be resolved--with togetherness and selflessness. Indeed, the Bnai Yissoschar explains that it is no coincidence (did you really think that it was?!) that all of this happened on the fifteenth of the month--and that the fifteenth letter of the Aleph Bais is a Samech. The Samech has no top and no bottom, no beginning and no end--indicating unity, harmony and accord. It is for this reason, as the Mishna teaches, that the unwed girls would go out on this day in shared clothing (so that there was equality among rich and poor as well)--and dance in a circle --demonstrating that although one may be a Kohen, another a Levi, a third not know which shevet he was from, another rich, another poor--we are all joined as one, and will always be one.
The last Mishna in Ta'anis teaches that there were no greater Yomim Tovim for K'lal Yisroel than Tu B'Av and Yom Kippur. On the surface, we could explain that this is because on Yom Kippur we united with Hakadosh Baruch Hu, and on Tu B'Av we united with each other. The Kopshitzer Rebbe, z'tl teaches, however, that when we dance with each other on Tu B'Av--holding on to the next one's hand and going around in that undefined circle joined together--HaKadosh Baruch Hu's hand is very much holding on to ours as well.
Most certainly, when we dance together at any simcha, we should feel the spiritual elevation--the unity and oneness with everyone in our circle, and with HaKadosh Baruch Hu who joins with us as well. On this very special day, Tu B'Av, let us consciously demonstrate that we appreciate and understand the very special juxtaposition of Tisha B'Av and Tu B'Av. Let us practice extra-special acts of love and caring for our brothers--holding on tight and joyously dancing in that broad and meaningful circle with everyone--whether or not we may actually be on any one plywood floor together!
Don't miss the day's opportunities!
http://www.chabad.org/article.asp?aid=713518
Among other things he expressed the idea that the juxtaposition of Tisha B'Av to Tu B'Av shows us that our relationship with H-shem survives intact and even stronger after the Churban Beit Hamikdash. Last night at a farbrengen, Mrs. Rochel Chana Riven spoke about the important idea of falling as a springboard for elevation in the same vein. I cannot do justice to either of their words though. I will try BL"N to get a link to some of the thoughts she paraphrased from the Lubavitcher Rebbe.
In the meantime here are some beautiful Tu B'Av thoughts from Hakhel:
Special Note Five: Today, joyously, is the 15th day of Av, Tu B'Av. We are all too familiar with the five major tragedies that occurred on Tisha B'Av through the fall of Beitar and the plowing over of Zion (succeeded by other later tragedies as well). We may be equally as familiar with the five corresponding great events of Tu B'Av: Very briefly: 1. It was finally determined that the final group of men aged 20-60 (previously part of the decree to pass away in the Midbar) were allowed the privilege of entering Eretz Yisroel. 2. The shevet of Binyamin was saved from extinction by the shevatim being permitted to marry their daughters to the few hundred men left---so that there would be a kiyum of the shevet forever. 3. The guards posted by the Kings of the Aseres Hashevatim for hundreds of years, which prevented the ten tribes from freely traveling to the Bais Hamikdash, were removed--and all were allowed to make their way to the Mikdash. 4. The people of Beitar who were murdered by the Roman legions, and whose bodies miraculously did not decompose for years, were finally allowed by the Romans to be buried (and as a result the bracha of HaTov U'Maitiv was composed). 5. The people would no longer cut firewood for the Bais HaMikdash commencing on this date, because the sun's rays had begun to weaken, and the people celebrated the completion of the Mitzvah (which also allowed for more time for the study of Torah, as explained by the commentaries).
There is, however, an additional significant point about this day mentioned in the
Mishna in Ta'anis (4:5). There were nine days during the year in which families donated necessary wood to the Bais HaMikdash and celebrated the privilege by bringing a special sacrifice--a Korban Eitzim along with it. One of these special nine days of the year was Tu B'Av. However, there was something more special about the wood brought on Tu B'Av than on the other eight days--for on the other eight days the wood brought was limited to one particular family's gift--but on Tu B'Av, as the Mishna specifically records it was a particular family --"the children of Zeitu ben Yehuda"--but *together with* Kohanim and Leviim; and *together with* anyone who no longer knew which shevet he was from, and *together with* other families who had demonstrated mesirus nefesh to reach the Bais Hamikdash in the past (see Bartenura there for details). In other words, there was a unique achdus on this day which went well beyond the singular family donation, and extended it to a united gift from various groups together. It was almost as if the events of Tu B'Av were to be a blatant demonstration as to how the issues of Tisha B'Av have to be resolved--with togetherness and selflessness. Indeed, the Bnai Yissoschar explains that it is no coincidence (did you really think that it was?!) that all of this happened on the fifteenth of the month--and that the fifteenth letter of the Aleph Bais is a Samech. The Samech has no top and no bottom, no beginning and no end--indicating unity, harmony and accord. It is for this reason, as the Mishna teaches, that the unwed girls would go out on this day in shared clothing (so that there was equality among rich and poor as well)--and dance in a circle --demonstrating that although one may be a Kohen, another a Levi, a third not know which shevet he was from, another rich, another poor--we are all joined as one, and will always be one.
The last Mishna in Ta'anis teaches that there were no greater Yomim Tovim for K'lal Yisroel than Tu B'Av and Yom Kippur. On the surface, we could explain that this is because on Yom Kippur we united with Hakadosh Baruch Hu, and on Tu B'Av we united with each other. The Kopshitzer Rebbe, z'tl teaches, however, that when we dance with each other on Tu B'Av--holding on to the next one's hand and going around in that undefined circle joined together--HaKadosh Baruch Hu's hand is very much holding on to ours as well.
Most certainly, when we dance together at any simcha, we should feel the spiritual elevation--the unity and oneness with everyone in our circle, and with HaKadosh Baruch Hu who joins with us as well. On this very special day, Tu B'Av, let us consciously demonstrate that we appreciate and understand the very special juxtaposition of Tisha B'Av and Tu B'Av. Let us practice extra-special acts of love and caring for our brothers--holding on tight and joyously dancing in that broad and meaningful circle with everyone--whether or not we may actually be on any one plywood floor together!
Don't miss the day's opportunities!
Sunday, July 25, 2010
Tisha B'Av Post
I had wanted to post this but didn't - I thought it had some very powerful messages. Not to dwell on negativity - I know Tisha B'Av is over and we are approaching Tu B'Av - I still wanted to share these with anyone interested from the Erev Tisha B'Av Hakhel email:
As we sadly noted last year, if we have to sit down this Tisha B’Av, we should take the time out to go over in our mind some of the difficult concepts that we tend to ignore, or at least avoid, during the rest of the year—the churbonos and the tzaros that have accompanied us through the ages and into our day.
Can we not shed a tear over:
The pain of the Shechina over the chillul Hashem of the Galus (the Father’s pain is greater than the child’s)
The void left by the Beis Hamikdosh that is not with us and the concomitant void of sanctity within us (we could be closer to angels, and not closer to animals)
The honor of Klal Yisroel that has been cast to the ground and trampled upon
The hundreds of thousands of Russian Jews who have been numbed by Communism
The sorry hatred of secular Jews to Torah Jews
The Shapiros and Horowitzes of the world who are not Jewish
The Crusades
The Pogroms
The 1648-1649 Massacres
The Holocaust
The Sbarros bombing, the bombing of Bus Number 2, the Leil HaSeder Attack, the drive-by murders, the tractor terror, the Mosad HaRav murders, the hundreds of other terrorist attacks, the murders and maimings, the mortars and bombs, the soldiers and the children all under attack
All of the unnecessary sickness and suffering for 2000 years (multiplied by each second of pain)
The desolation and ruination of the Har Habayis, Har Hazeisim, Chevron, Teveria…
Sinas Chinam—smiling at the mishap of another, failing to properly rejoice at another’s simcha, and finding it hard to accept another's honor and success
The Jews who do not even know that Tisha B’Av exists
The Jews who know that Tisha B’Av exists and do not grow in their resolve to do something to end this Churban as soon as possible
The Navi (Yeshaya 1:3, which we read as part of last week’s Haftora) teaches “Ami Lo Hisbonan--My nation did not consider.”
Rashi adds that the people knew they were acting improperly but “tread with their heels” on this knowledge, and simply “did not take it to heart.”
We all know too well the desperate straits we are in at this time, in which we deal with the Churban of Eretz Yisroel and Yerushalayim--the defiling of a land and of a people on the one hand; and the turmoil in Eretz Yisroel today--upon which the nations of the world have heaped additional disgrace and scorn, on the other.
Haven’t we yet reached a point where we will, as the Navi asks, at least “consider”? It is not, it cannot, and should not, be beyond us to go off into a room--our bedroom, dining room, study, or even the floor somewhere, to sit down and cry: “Oh, what has befallen us! A nation in ruins, the holiest people on Earth berated by the lowest nations on Earth. What makes us better today than the captives of Judea taken by the Romans more than 1940 years ago. We cannot allow ourselves to be fooled by the amenities, luxuries, or even just the relative comfort in which we live. We have been in exile far too long, and the longer we are here, the worse off we are.
L’Maaseh, living with reality and practically speaking, we are walking about badly wounded in this bitter exile. Even in Eretz Yisroel itself, the very Holy Land, an estimated 40,000 Russian-manufactured missiles, many of which possess long-range capability, are said to be available in Lebanon alone (without even including what the murderers have in Gaza).
We cannot be ashamed to cry. Ashamed?!--Why, and from whom?! Why can we not pour out our hearts to Hashem, as Yirmiyahu HaNavi cries out (Eicha 2:19) “Shifchi Kamayim Libeich--pour out your heart [to Hashem] like water.”
At least today, on the eve of Tisha B’Av, and no less certainly tomorrow itself, on the day of pain and mourning over the Chilul Hashem that exists in the world today, over Hashem’s pain which is infinitely greater than ours, over a world that has been lowered to the bottom of the bottom-most depths, over all the individual and communal pain and anguish, over these and much more, we must cry real, very real, tears.
Yirmiyahu HaNavi further teaches (31:14), “A voice is heard on high, lamentation, bitter weeping, Rochel weeping for her children, she refuses to be comforted for her children, for they are not.” On this Pasuk, the Mahari Kara (in the Mikraos Gedolos) writes that Rochel Imeinu represents K’lal Yisroel, and that our weeping in exile is heard by Hashem’s ears.
So, as much as we would not like to, we must cry--really cry. We must realize that we are in the nadir of our exile. The Tay-Sachs test, when originally developed, required a person to shed a tear, which was then tested. One had to think of something sad to shed that tear. Is it such a great challenge to cry unabashedly over an unfulfilled world, over the world’s most precious possessions disgraced and derided, over all the unnecessary anguish, unnecessary suffering, destruction, and death that we are currently experiencing?
If, for some reason you cannot cry--at least cry out--as our forefathers did in Mitzrayim. Remember, the gates of tears--and the gates of ruchniyus--are never closed. If we have to sit on the floor in a few hours, it should do more than cause us some temporary physical pain. Plead to Hashem as Dovid HaMelech does: “El Dimosi Al Techerash--Do not be silent to my tears!” (Tehillim 39:13) Hashem, I will not find comfort with the few pleasures I have when the Heavens and the Earth writhe in pain!
Please join with your brothers this Tisha B’Av, as our sincere tears and cries reach the Heavens.
May these tears and cries turn into overflowing sounds of salvation for each and every one of us, as we join together to witness the comforting of our people and the ultimate final and glee-filled redemption--speedily and in our days.
MAY WE BE ZOCHE TO NECHOMAS TZION VEYERUSHALAYIM THIS TISHA B'AV. ALL WHO MOURN OVER YERUSHALAYIM WILL BE ZOCHE TO SEE ITS REBUILDING!
As we sadly noted last year, if we have to sit down this Tisha B’Av, we should take the time out to go over in our mind some of the difficult concepts that we tend to ignore, or at least avoid, during the rest of the year—the churbonos and the tzaros that have accompanied us through the ages and into our day.
Can we not shed a tear over:
The pain of the Shechina over the chillul Hashem of the Galus (the Father’s pain is greater than the child’s)
The void left by the Beis Hamikdosh that is not with us and the concomitant void of sanctity within us (we could be closer to angels, and not closer to animals)
The honor of Klal Yisroel that has been cast to the ground and trampled upon
The hundreds of thousands of Russian Jews who have been numbed by Communism
The sorry hatred of secular Jews to Torah Jews
The Shapiros and Horowitzes of the world who are not Jewish
The Crusades
The Pogroms
The 1648-1649 Massacres
The Holocaust
The Sbarros bombing, the bombing of Bus Number 2, the Leil HaSeder Attack, the drive-by murders, the tractor terror, the Mosad HaRav murders, the hundreds of other terrorist attacks, the murders and maimings, the mortars and bombs, the soldiers and the children all under attack
All of the unnecessary sickness and suffering for 2000 years (multiplied by each second of pain)
The desolation and ruination of the Har Habayis, Har Hazeisim, Chevron, Teveria…
Sinas Chinam—smiling at the mishap of another, failing to properly rejoice at another’s simcha, and finding it hard to accept another's honor and success
The Jews who do not even know that Tisha B’Av exists
The Jews who know that Tisha B’Av exists and do not grow in their resolve to do something to end this Churban as soon as possible
The Navi (Yeshaya 1:3, which we read as part of last week’s Haftora) teaches “Ami Lo Hisbonan--My nation did not consider.”
Rashi adds that the people knew they were acting improperly but “tread with their heels” on this knowledge, and simply “did not take it to heart.”
We all know too well the desperate straits we are in at this time, in which we deal with the Churban of Eretz Yisroel and Yerushalayim--the defiling of a land and of a people on the one hand; and the turmoil in Eretz Yisroel today--upon which the nations of the world have heaped additional disgrace and scorn, on the other.
Haven’t we yet reached a point where we will, as the Navi asks, at least “consider”? It is not, it cannot, and should not, be beyond us to go off into a room--our bedroom, dining room, study, or even the floor somewhere, to sit down and cry: “Oh, what has befallen us! A nation in ruins, the holiest people on Earth berated by the lowest nations on Earth. What makes us better today than the captives of Judea taken by the Romans more than 1940 years ago. We cannot allow ourselves to be fooled by the amenities, luxuries, or even just the relative comfort in which we live. We have been in exile far too long, and the longer we are here, the worse off we are.
L’Maaseh, living with reality and practically speaking, we are walking about badly wounded in this bitter exile. Even in Eretz Yisroel itself, the very Holy Land, an estimated 40,000 Russian-manufactured missiles, many of which possess long-range capability, are said to be available in Lebanon alone (without even including what the murderers have in Gaza).
We cannot be ashamed to cry. Ashamed?!--Why, and from whom?! Why can we not pour out our hearts to Hashem, as Yirmiyahu HaNavi cries out (Eicha 2:19) “Shifchi Kamayim Libeich--pour out your heart [to Hashem] like water.”
At least today, on the eve of Tisha B’Av, and no less certainly tomorrow itself, on the day of pain and mourning over the Chilul Hashem that exists in the world today, over Hashem’s pain which is infinitely greater than ours, over a world that has been lowered to the bottom of the bottom-most depths, over all the individual and communal pain and anguish, over these and much more, we must cry real, very real, tears.
Yirmiyahu HaNavi further teaches (31:14), “A voice is heard on high, lamentation, bitter weeping, Rochel weeping for her children, she refuses to be comforted for her children, for they are not.” On this Pasuk, the Mahari Kara (in the Mikraos Gedolos) writes that Rochel Imeinu represents K’lal Yisroel, and that our weeping in exile is heard by Hashem’s ears.
So, as much as we would not like to, we must cry--really cry. We must realize that we are in the nadir of our exile. The Tay-Sachs test, when originally developed, required a person to shed a tear, which was then tested. One had to think of something sad to shed that tear. Is it such a great challenge to cry unabashedly over an unfulfilled world, over the world’s most precious possessions disgraced and derided, over all the unnecessary anguish, unnecessary suffering, destruction, and death that we are currently experiencing?
If, for some reason you cannot cry--at least cry out--as our forefathers did in Mitzrayim. Remember, the gates of tears--and the gates of ruchniyus--are never closed. If we have to sit on the floor in a few hours, it should do more than cause us some temporary physical pain. Plead to Hashem as Dovid HaMelech does: “El Dimosi Al Techerash--Do not be silent to my tears!” (Tehillim 39:13) Hashem, I will not find comfort with the few pleasures I have when the Heavens and the Earth writhe in pain!
Please join with your brothers this Tisha B’Av, as our sincere tears and cries reach the Heavens.
May these tears and cries turn into overflowing sounds of salvation for each and every one of us, as we join together to witness the comforting of our people and the ultimate final and glee-filled redemption--speedily and in our days.
MAY WE BE ZOCHE TO NECHOMAS TZION VEYERUSHALAYIM THIS TISHA B'AV. ALL WHO MOURN OVER YERUSHALAYIM WILL BE ZOCHE TO SEE ITS REBUILDING!
Some Post Tisha B'Av Thoughts
Funny I hadn't posted anything in awhile so I realized I hadn't even looked at the Hakhel email yet from this past Thursday. As usual they have some inspiring insights. But it is amazing bc as I was reading #1 below I was like, wow, I had recently been thinking about a similar idea.
As we find ourselves in Galut (especially in Chutz LaAretz, I suppose) it can be really easy to lose ourselves in enjoying the weather and nature, etc. I realize it's important to appreciate all of our beautiful surroundings that H-shem created for us. But I think an important lesson of 9 Av is to not forget Yerushalayim and as pleasant as life in Galut can be in times this is not where we ideally belong and apart from being tzanua in general we can never "blend in with the surroundings" too much because we are B'nei Yisrael, H-shem's chosen nation. Let's try to remember on our own so we won't have to be reminded in any unpleasant way, or, better yet, let's do all we can to bring the Geulah! :) -EAC
From Thursday's Hakhel email:
1. The Kinnos are in disorder, with Kinnos about the Crusades interspersed among different Kinnos relating to Yerushalayim, the burning of Seforim and Yoshiyahu HaMelech, the Arzei Halevanon and children in exile, because, truth be told, our life in Galus is a life in disarray. Nobody really wants to live with his life turned upside down. We should pity those (and especially ourselves) who have gotten used to (and are actually content ) living in ephemeral conditions and unordinary circumstances. Every so often--look around at the non-Torah world around you and say--'No, this is not my world'.
2. Tisha B'Av is called a Mo'ed, for we 'meet' with Hashem on this day as well--the difference being that on the Yomim Tovim, the Moadim we meet with Hashem and He gives us a kiss, while on Tisha B'Av, we meet with Hashem and he gives us a potch. Both the kiss and the potch are given out of His love for us--one is to reward us and show us how much He appreciates us, while the other is to help set us straight (Telzer Rav). There is a significant difference, however, between the Yomim Tovim and Tisha B'Av in that the Yomim Tovim are referred to as Mo'adei Hashem (Vayikra 23:4), while Tisha B'Av is referred to in Eicha as "Korah Alai Moed" --the Moed is called upon me. Clearly, a Mo'ed of Hashem is superior to a Mo'ed of mine, a Mo'ed of Bnai Yisroel. We should move away from the inferior encounter to the kind of meeting that Hashem would like. All of the Mo'adei Hashem are marked by special activities in the Bais HaMikdash, and Tisha B'Av is not marked--but marred--by the absence of all such activity. When all is said and done, at the end of our 19 Brachos of Shemone Esrei--we finally conclude with the Yehi Ratzon SheYibaneh Bais HaMikdash for it is ONLY there that, as the Yehi Ratzon itself explains, we will: a. finally attain our ultimate potential in Torah; b. serve Hashem with ultimate Yirah; and c. our service to Hashem will be fully and finally pleasing to Hashem. With this realization--that we really and truly need the Bais HaMikdash to attain our own perfection--how can we not recite these concise words of Yehi Ratzon three times a day--paying close attention to the words and with feeling? Perhaps we can even put a hand out while reciting this all-fulfilling request, as we ask and beg Hashem for his extreme consideration. Let us remember that everything we do now is only a replacement for the real. We pray that "Uneshalma Forim Sefaseinu...that the sacred words uttered by our lips serve as a replacement. Lehavdil, if you have a replacement house or a replacement car--don't you want the original back--isn't that the true one, the one that is really yours? Let us turn to what is real: How incredible it was (and will be!!) to enter the Bais HaMikdash and be overtaken by an air of Emunah and Yirah, of Kedusha and Tahara! Even the clothes of the Kohanim, and their partaking of the karbanos brought great Kapparah to us. Outside of the Bais HaMikdash, Yerushalayim teemed with Ruchniyus--as one's physical needs were often met with karbanos and Ma'aser Sheni, and everyone always had a place to s ay. To us, this is not all a world long gone--but a world very much expected back, and very, very much needed. Truly, nothing could be more important than reaching our personal and communal spiritual potential--forever, and ever and ever. Even outside the Shemone Esrei's conclusion we should especially focus our Kavannah when reciting the third bracha of Bentsching (Rachem Na--counting each thing we are asking Hashem to have mercy on as listed there), and at other personal times during the day.
3. The word Mikdash indicates holiness. The Palgei Mayim (the commentary of the Nesivos on Eichah) explains that the antithesis of Kedusha is Tumah--such as when the Greeks or Romans came in and defiled the Mikdash. Something we can do now to demonstrate our affinity to Mikdash is to bring Kedusha into our lives through acts of Kiddush Hashem (such as being punctilious in financial matters), and going to special lengths in avoid Tumah --avoiding and rejecting the pritzus around us --especially during the difficult (but potentially highly rewarding) summer months.
As we find ourselves in Galut (especially in Chutz LaAretz, I suppose) it can be really easy to lose ourselves in enjoying the weather and nature, etc. I realize it's important to appreciate all of our beautiful surroundings that H-shem created for us. But I think an important lesson of 9 Av is to not forget Yerushalayim and as pleasant as life in Galut can be in times this is not where we ideally belong and apart from being tzanua in general we can never "blend in with the surroundings" too much because we are B'nei Yisrael, H-shem's chosen nation. Let's try to remember on our own so we won't have to be reminded in any unpleasant way, or, better yet, let's do all we can to bring the Geulah! :) -EAC
From Thursday's Hakhel email:
1. The Kinnos are in disorder, with Kinnos about the Crusades interspersed among different Kinnos relating to Yerushalayim, the burning of Seforim and Yoshiyahu HaMelech, the Arzei Halevanon and children in exile, because, truth be told, our life in Galus is a life in disarray. Nobody really wants to live with his life turned upside down. We should pity those (and especially ourselves) who have gotten used to (and are actually content ) living in ephemeral conditions and unordinary circumstances. Every so often--look around at the non-Torah world around you and say--'No, this is not my world'.
2. Tisha B'Av is called a Mo'ed, for we 'meet' with Hashem on this day as well--the difference being that on the Yomim Tovim, the Moadim we meet with Hashem and He gives us a kiss, while on Tisha B'Av, we meet with Hashem and he gives us a potch. Both the kiss and the potch are given out of His love for us--one is to reward us and show us how much He appreciates us, while the other is to help set us straight (Telzer Rav). There is a significant difference, however, between the Yomim Tovim and Tisha B'Av in that the Yomim Tovim are referred to as Mo'adei Hashem (Vayikra 23:4), while Tisha B'Av is referred to in Eicha as "Korah Alai Moed" --the Moed is called upon me. Clearly, a Mo'ed of Hashem is superior to a Mo'ed of mine, a Mo'ed of Bnai Yisroel. We should move away from the inferior encounter to the kind of meeting that Hashem would like. All of the Mo'adei Hashem are marked by special activities in the Bais HaMikdash, and Tisha B'Av is not marked--but marred--by the absence of all such activity. When all is said and done, at the end of our 19 Brachos of Shemone Esrei--we finally conclude with the Yehi Ratzon SheYibaneh Bais HaMikdash for it is ONLY there that, as the Yehi Ratzon itself explains, we will: a. finally attain our ultimate potential in Torah; b. serve Hashem with ultimate Yirah; and c. our service to Hashem will be fully and finally pleasing to Hashem. With this realization--that we really and truly need the Bais HaMikdash to attain our own perfection--how can we not recite these concise words of Yehi Ratzon three times a day--paying close attention to the words and with feeling? Perhaps we can even put a hand out while reciting this all-fulfilling request, as we ask and beg Hashem for his extreme consideration. Let us remember that everything we do now is only a replacement for the real. We pray that "Uneshalma Forim Sefaseinu...that the sacred words uttered by our lips serve as a replacement. Lehavdil, if you have a replacement house or a replacement car--don't you want the original back--isn't that the true one, the one that is really yours? Let us turn to what is real: How incredible it was (and will be!!) to enter the Bais HaMikdash and be overtaken by an air of Emunah and Yirah, of Kedusha and Tahara! Even the clothes of the Kohanim, and their partaking of the karbanos brought great Kapparah to us. Outside of the Bais HaMikdash, Yerushalayim teemed with Ruchniyus--as one's physical needs were often met with karbanos and Ma'aser Sheni, and everyone always had a place to s ay. To us, this is not all a world long gone--but a world very much expected back, and very, very much needed. Truly, nothing could be more important than reaching our personal and communal spiritual potential--forever, and ever and ever. Even outside the Shemone Esrei's conclusion we should especially focus our Kavannah when reciting the third bracha of Bentsching (Rachem Na--counting each thing we are asking Hashem to have mercy on as listed there), and at other personal times during the day.
3. The word Mikdash indicates holiness. The Palgei Mayim (the commentary of the Nesivos on Eichah) explains that the antithesis of Kedusha is Tumah--such as when the Greeks or Romans came in and defiled the Mikdash. Something we can do now to demonstrate our affinity to Mikdash is to bring Kedusha into our lives through acts of Kiddush Hashem (such as being punctilious in financial matters), and going to special lengths in avoid Tumah --avoiding and rejecting the pritzus around us --especially during the difficult (but potentially highly rewarding) summer months.
Monday, July 19, 2010
Finishing the Rebuilding
Some thoughts on rebuilding from today's Darke Abotenu email:
Vayomer Yehuda - e"H Ribi Yehuda Cabessa s"t
Heleq 3, p. 135-136
Translated by Shai Cabessa s"t
The Talmud Yerushalmi (Yoma 1:1) says that a generation in which the Bet haMiqdash was not built, is as if it was destroyed in its days. This means that even if the Bet haMiqdash was standing in that generation, it would have been destroyed.
However, reading this a person might ask himself a very important question: Is our generation really greater then all those passed generations? If all the Tanaim, Amoraim and Rishonim were not able to bring Mashiah then how are we, in such a low generation, expected to do so? What are we able to do that all the great Sadiqim (Sages) throughout the ages have not already done?
To answer this we must first understand something else our Hakhamim (Sages) have taught us. The Midrash Raba (Ekha 1:41) says that when Titus destroyed the Bet haMiqdash a Voice from heaven said, "Rasha' ben Rasha', you have nothing to be proud of. You have only crushed flour which was already ground up." On a simple level this means that if not for Hashem's decision that the Bet haMiqdash should be destroyed then Titus would not have had the power to do so; therefore, it is not a such great accomplishment to destroy the Bet haMiqdash after Hashem had already decided that it should be so.
On a deeper level, it is explained in the Kitvé Ramhal that only Bené Yisrael have the capability to affect the spiritual worlds through their actions. The Nations' actions, however, can only affect the physical world. Only once the source of something in the spiritual world is destroyed, do the Nations have the power to destroy it in the physical world.
This is what our Sages meant by "you have crushed ground flour." Hashem was telling Titus that the spiritual Bet haMiqdash was already destroyed and only because of that was he able to destroy the physical Bet haMiqdash.
To take this further, everything we see in this world is only a sign that there still is a spiritual source for it in the spiritual worlds. Once the spiritual source is removed, the thing has to be destroyed in this world as well. This is just as our Sages teach us (Bereshit Raba 10:6) "There is not a blade of grass in this world that does not have an angel appointed over it to tell it to grow." This refers to the spiritual source of even a seemingly insignificant blade of grass, how much more so everything else in this world.
Based on the above, we understand that the only way to build the Bet haMiqdash in our world is to first build it in the spiritual world. With all the Tora and Misvot that we accomplish in this world, we are actually building the Third Bet haMiqdash on high.
Now that this is known to us, what we asked before is not a question anymore. Of course all the great Sadiqim of past generations have already built a tremendous part of the Bet haMiqdash in the spiritual world. The only thing left for us to do is the finishing touches here and there so that the Bet haMiqdash can come down complete in its glory. Therefore, if we all strengthen ourselves to make Teshuva (repentence), to learn a little bit more Tora everyday, and to do just a few more acts of loving kindness, we will surely finish up the Bet haMiqdash on high and merit to see it rebuilt in our physical world speedily in our days, Amen!
Vayomer Yehuda - e"H Ribi Yehuda Cabessa s"t
Heleq 3, p. 135-136
Translated by Shai Cabessa s"t
The Talmud Yerushalmi (Yoma 1:1) says that a generation in which the Bet haMiqdash was not built, is as if it was destroyed in its days. This means that even if the Bet haMiqdash was standing in that generation, it would have been destroyed.
However, reading this a person might ask himself a very important question: Is our generation really greater then all those passed generations? If all the Tanaim, Amoraim and Rishonim were not able to bring Mashiah then how are we, in such a low generation, expected to do so? What are we able to do that all the great Sadiqim (Sages) throughout the ages have not already done?
To answer this we must first understand something else our Hakhamim (Sages) have taught us. The Midrash Raba (Ekha 1:41) says that when Titus destroyed the Bet haMiqdash a Voice from heaven said, "Rasha' ben Rasha', you have nothing to be proud of. You have only crushed flour which was already ground up." On a simple level this means that if not for Hashem's decision that the Bet haMiqdash should be destroyed then Titus would not have had the power to do so; therefore, it is not a such great accomplishment to destroy the Bet haMiqdash after Hashem had already decided that it should be so.
On a deeper level, it is explained in the Kitvé Ramhal that only Bené Yisrael have the capability to affect the spiritual worlds through their actions. The Nations' actions, however, can only affect the physical world. Only once the source of something in the spiritual world is destroyed, do the Nations have the power to destroy it in the physical world.
This is what our Sages meant by "you have crushed ground flour." Hashem was telling Titus that the spiritual Bet haMiqdash was already destroyed and only because of that was he able to destroy the physical Bet haMiqdash.
To take this further, everything we see in this world is only a sign that there still is a spiritual source for it in the spiritual worlds. Once the spiritual source is removed, the thing has to be destroyed in this world as well. This is just as our Sages teach us (Bereshit Raba 10:6) "There is not a blade of grass in this world that does not have an angel appointed over it to tell it to grow." This refers to the spiritual source of even a seemingly insignificant blade of grass, how much more so everything else in this world.
Based on the above, we understand that the only way to build the Bet haMiqdash in our world is to first build it in the spiritual world. With all the Tora and Misvot that we accomplish in this world, we are actually building the Third Bet haMiqdash on high.
Now that this is known to us, what we asked before is not a question anymore. Of course all the great Sadiqim of past generations have already built a tremendous part of the Bet haMiqdash in the spiritual world. The only thing left for us to do is the finishing touches here and there so that the Bet haMiqdash can come down complete in its glory. Therefore, if we all strengthen ourselves to make Teshuva (repentence), to learn a little bit more Tora everyday, and to do just a few more acts of loving kindness, we will surely finish up the Bet haMiqdash on high and merit to see it rebuilt in our physical world speedily in our days, Amen!
Thursday, July 15, 2010
Rebuilding and Rededication
Important thoughts for 4 Av from today's Hakhel Email:
Special Note Four: Today is marked on the Jewish calendar in an incredible way. On the Fourth day of Av, Nechemiah, the leader of the Jewish people who had returned from Galus Bavel, began to repair the broken walls of Yerushalayim. Indeed, portions of this rebuilt wall can still be seen today. The repair process took 52 days, and was completed on the 25th of Elul. Thus, the 'repair' of Yerushalayim began during the very Nine Day Period in which we commemorate and commiserate over its destruction and loss. It is no coincidence, as it never is, that those studying Daf Yomi, spent a couple of days beginning on *Rosh Chodesh Av* (and in Mesechta Shevuos of all places!) describing Nechemiah’s rededication of the Azara in the Bais HaMikdash at the outset of Bayis Sheni as well. There is no doubt that the time period we are in reverberates with our relationship to Yerushalayim and the Bais HaMikdash. It is up to us to steer it away from the direction of destruction and ruin and towards the course of an everlasting rebuilding and rededication.
HaRav Elyashiv, Shlita, makes a wonderful point in this regard. Chazal teach that when adding on to the Mikdash, one of the chapters of Tehillim that was recited was Tehillim Chapter 30, appropriately entitled “Mizmor Shir Chanukas HaBayis LeDovid--a song for the inauguration of the Bais HaMikdash by Dovid HaMelech.” We are all very familiar with this Kepital, for we recite it in Shacharis every morning, and daily on Chanukah when we also commemorate the rededication of the Bais HaMikdash. HaRav Elyashiv asks a stark question--after we recite the first Pasuk of Mizmor Shir Chanukas HaBayis--what does the rest of the Kepitel have to do at all with the Bais HaMikdash? Take a look at the rest of the Pesukim, such as “Shivati Eilecha Vetirpaeini--I cried out to You, and You healed me.” “Histarti Phanecha Hayisi Nivhal--You conceal Yourself, and I am confounded.” “Hashem Heyei Ozer Li--Hashem be my Helper.” In looking at the Kepitel, it appears to be a moving and personalized plea for Hashem’s help. But, once again, what does it have to do with the Bais HaMikdash?! HaRav Elyashiv answers that Dovid HaMelech truly felt that as long as the Bais HaMikdash was not in a position of great prominence--he himself was suffering, he himself was in anguish and incomplete. However, with a built Mikdash, he exclaims “He’elisa Min Sheol Nafshi--you have raised up my soul from the lower world!” This, then is Dovid HaMelech’s lesson to us from Tehillim Chapter 30. Because we lack the Bais HaMikdash in all of its splendor--we must inwardly feel the full measure of the Yiddish expression: “Se Gait Mir In Laiben--it troubles me terribly, it troubles me personally.” Please look at the Kepital again and envisage how your need for the Chanukas HaBayis bothers you as much as your own predicaments and circumstances, your own troubles and difficulties--and how the Chanukas HaBayis itself will usher in the utmost joy. Every time we recite this Chapter (for Nussach Ashkenaz it actually inaugurates the Pisukei DeZimra)--we should have in mind not only our own trials and tribulations, but also how much the absence of a Bais HaMikdash personally means--after all it is the Mizmor Shir Chanukas HaBayis. With this zechus of a true and proper recital of this Kepitel daily, we come to its the last, conclusory and climactic Pasuk--“LeMan Yezamercha Chavod VeLo Yidom, Hashem Elokai LeOlam Odeka--so that my soul might sing to you and not be still-- Hashem I will thank you forever!”
Special Note Four: Today is marked on the Jewish calendar in an incredible way. On the Fourth day of Av, Nechemiah, the leader of the Jewish people who had returned from Galus Bavel, began to repair the broken walls of Yerushalayim. Indeed, portions of this rebuilt wall can still be seen today. The repair process took 52 days, and was completed on the 25th of Elul. Thus, the 'repair' of Yerushalayim began during the very Nine Day Period in which we commemorate and commiserate over its destruction and loss. It is no coincidence, as it never is, that those studying Daf Yomi, spent a couple of days beginning on *Rosh Chodesh Av* (and in Mesechta Shevuos of all places!) describing Nechemiah’s rededication of the Azara in the Bais HaMikdash at the outset of Bayis Sheni as well. There is no doubt that the time period we are in reverberates with our relationship to Yerushalayim and the Bais HaMikdash. It is up to us to steer it away from the direction of destruction and ruin and towards the course of an everlasting rebuilding and rededication.
HaRav Elyashiv, Shlita, makes a wonderful point in this regard. Chazal teach that when adding on to the Mikdash, one of the chapters of Tehillim that was recited was Tehillim Chapter 30, appropriately entitled “Mizmor Shir Chanukas HaBayis LeDovid--a song for the inauguration of the Bais HaMikdash by Dovid HaMelech.” We are all very familiar with this Kepital, for we recite it in Shacharis every morning, and daily on Chanukah when we also commemorate the rededication of the Bais HaMikdash. HaRav Elyashiv asks a stark question--after we recite the first Pasuk of Mizmor Shir Chanukas HaBayis--what does the rest of the Kepitel have to do at all with the Bais HaMikdash? Take a look at the rest of the Pesukim, such as “Shivati Eilecha Vetirpaeini--I cried out to You, and You healed me.” “Histarti Phanecha Hayisi Nivhal--You conceal Yourself, and I am confounded.” “Hashem Heyei Ozer Li--Hashem be my Helper.” In looking at the Kepitel, it appears to be a moving and personalized plea for Hashem’s help. But, once again, what does it have to do with the Bais HaMikdash?! HaRav Elyashiv answers that Dovid HaMelech truly felt that as long as the Bais HaMikdash was not in a position of great prominence--he himself was suffering, he himself was in anguish and incomplete. However, with a built Mikdash, he exclaims “He’elisa Min Sheol Nafshi--you have raised up my soul from the lower world!” This, then is Dovid HaMelech’s lesson to us from Tehillim Chapter 30. Because we lack the Bais HaMikdash in all of its splendor--we must inwardly feel the full measure of the Yiddish expression: “Se Gait Mir In Laiben--it troubles me terribly, it troubles me personally.” Please look at the Kepital again and envisage how your need for the Chanukas HaBayis bothers you as much as your own predicaments and circumstances, your own troubles and difficulties--and how the Chanukas HaBayis itself will usher in the utmost joy. Every time we recite this Chapter (for Nussach Ashkenaz it actually inaugurates the Pisukei DeZimra)--we should have in mind not only our own trials and tribulations, but also how much the absence of a Bais HaMikdash personally means--after all it is the Mizmor Shir Chanukas HaBayis. With this zechus of a true and proper recital of this Kepitel daily, we come to its the last, conclusory and climactic Pasuk--“LeMan Yezamercha Chavod VeLo Yidom, Hashem Elokai LeOlam Odeka--so that my soul might sing to you and not be still-- Hashem I will thank you forever!”
Tuesday, July 13, 2010
Galut Winding Down...:)
Nice Inspirational Words from Today's Hakhel Email:
Special Note Six: In last week’s Parsha, the Torah records that “Elef LeMateh, Elef LeMateh--or "1,000 soldiers, 1,000 soldiers" were to be taken from each Shevet to do battle with Midyan. Why does the Torah phrase it as “1,000 soldiers, 1,000soldiers”--and not simply as “2,000 soldiers”? It is because 1,000 soldiers actually went to war, and the other 1,000 were enlisted to daven for victory. HaRav Yechezkel Levenstein, Z’tl, teaches that the 1,000 who were davening did not stay behind--but actually accompanied the fighting soldiers to battle, so that the soldiers would understand that it was not their military prowess ('Kochi VeOtzem Yadi') that was the basis of their victory--but rather it was Hashem who was the Source of victory through our Tefillos. Hakhel Note: During these times, as we wind down the Jewish People’s career in Galus, we may add that it is not only the soldiers who should be aware of the singular power of our Tefillos, but it is we ourselves who must know and understand that when we pray such tefillos as“VeLeYerushalayim Ircha", "Es Tzemach", "Shema Koleinu", and the like, with sincerity of heart, we are fighting--and defeating-- those who mean us harm from Teheran to Turkey, and from Moscow to Washington D.C. There may be spies and counter spies, politicians and statesmen, military analysts and advisors and the most advanced of weaponry, but the battles are won in Hashem's Court, and Hashem's Court only. Incredibly, Chazal teach that Nevuchadnezzar did not allow the Jewish people to rest upon exiling them, until they got to “Al Naharos Bavel” because he was fearful of their ability to wholly reverse the entire earth-shattering decree against them by simply turning and returning to Hashem. Let us not lose the opportunities that the soldiers in battle were made aware of, that Nevuchadnezzar knew about, and that has been a recurrent theme of our existence since the days of Yetzias Mitzrayim. Let us take out the time in these days to cry out to Hashem, as HaRav Leib Chasmin, Z’tl, teaches “KeShekoeiv Zoakim--when one is in pain, he cries out.” Together we can turn this period from a time of nuclear armament to nuclear disarmament, from a time of swords into a time of plowshares, and from a time of terror to a time of love and peace. This is Hashem's World and no one else's--we all know it--now is the time to feel it--and to meaningfully express it!
Special Note Six: In last week’s Parsha, the Torah records that “Elef LeMateh, Elef LeMateh--or "1,000 soldiers, 1,000 soldiers" were to be taken from each Shevet to do battle with Midyan. Why does the Torah phrase it as “1,000 soldiers, 1,000soldiers”--and not simply as “2,000 soldiers”? It is because 1,000 soldiers actually went to war, and the other 1,000 were enlisted to daven for victory. HaRav Yechezkel Levenstein, Z’tl, teaches that the 1,000 who were davening did not stay behind--but actually accompanied the fighting soldiers to battle, so that the soldiers would understand that it was not their military prowess ('Kochi VeOtzem Yadi') that was the basis of their victory--but rather it was Hashem who was the Source of victory through our Tefillos. Hakhel Note: During these times, as we wind down the Jewish People’s career in Galus, we may add that it is not only the soldiers who should be aware of the singular power of our Tefillos, but it is we ourselves who must know and understand that when we pray such tefillos as“VeLeYerushalayim Ircha", "Es Tzemach", "Shema Koleinu", and the like, with sincerity of heart, we are fighting--and defeating-- those who mean us harm from Teheran to Turkey, and from Moscow to Washington D.C. There may be spies and counter spies, politicians and statesmen, military analysts and advisors and the most advanced of weaponry, but the battles are won in Hashem's Court, and Hashem's Court only. Incredibly, Chazal teach that Nevuchadnezzar did not allow the Jewish people to rest upon exiling them, until they got to “Al Naharos Bavel” because he was fearful of their ability to wholly reverse the entire earth-shattering decree against them by simply turning and returning to Hashem. Let us not lose the opportunities that the soldiers in battle were made aware of, that Nevuchadnezzar knew about, and that has been a recurrent theme of our existence since the days of Yetzias Mitzrayim. Let us take out the time in these days to cry out to Hashem, as HaRav Leib Chasmin, Z’tl, teaches “KeShekoeiv Zoakim--when one is in pain, he cries out.” Together we can turn this period from a time of nuclear armament to nuclear disarmament, from a time of swords into a time of plowshares, and from a time of terror to a time of love and peace. This is Hashem's World and no one else's--we all know it--now is the time to feel it--and to meaningfully express it!
Monday, July 12, 2010
L'iluy Nishmat Aharon HaKohen
From Today's Hakhel Email:
Special Note Two: One of the rare dates mentioned in the Torah is today’s date, the first day of Av (once again, last week’s Parsha!) What happened on this date? It is the day of the petira, the passing, of Aharon HaKohen. Chazal teach that the Ananei Kovod, the protective clouds of Glory, which surrounded us in the desert (and will once again surround us in the future) were in the Zechus of Aharon HaKohen (see Rashi on Bamidbar 33:40). Once the Ananei Kavod left us, the initial reaction of the outside world was to attack us, as is described in the Torah there (Bamidbar 33:40). What did Aharon HaKohen do for which he merited the protective clouds both for himself and for the rest of Bnei Yisrael? We may suggest the following: The Mishna in Avos (1:12) teaches that he was an Oheiv Shalom V’Rodef Shalom- that he loved peace and pursued it. The midah k’neged midah--the measure for measure reward becomes very evident. Because Aharon made peace among people, he merited peace being brought upon all of Klal Yisroel with the Clouds of Glory.
Indeed, Hillel in the aforementioned Mishna, enjoins us all to “Be among Aharon’s students” in this regard--to learn the value of peace among brothers. In a letter issued by HaRav Elyashiv, Shlita, and HaRav Shteinman, Shlita, they especially asked that we be very careful in these perilous times “not to fall prey to the opposite of Gemilas Chasodim” which is to cause pain or suffering to your friend. They point out that in the generation of the wicked king Achav, Bnei Yisroel were victorious at war because there was no Machlokes, no strife, among brothers. The Gedolim therefore request that we are “meod mishtadel”--that we put in greater effort at this time to make peace among ourselves.
PRACTICAL SUGGESTION: It is essential that we take the lessons of Aharon HaKohen, as specifically reiterated by Rav Elyashiv and Rav Shteinman very much to heart. We may even posit that the petira of Aharon HaKohen comes out at the beginning of the Nine Days to remind us that if we could rid ourselves of machlokes, of causing pain to others, and of the need quite to the contrary to love and pursue peace between and among ourselves, we can go a long way to bring immediate and long lasting Yeshuos. Let us at the very least focus on one or two people over the next few days and try to promote a peaceful or more peaceful relationship with them. Peace brings peace, for as Dovid HaMelech teaches in Tehillim (121:5)--”Hashem is Your Shadow.”
Special Note Two: One of the rare dates mentioned in the Torah is today’s date, the first day of Av (once again, last week’s Parsha!) What happened on this date? It is the day of the petira, the passing, of Aharon HaKohen. Chazal teach that the Ananei Kovod, the protective clouds of Glory, which surrounded us in the desert (and will once again surround us in the future) were in the Zechus of Aharon HaKohen (see Rashi on Bamidbar 33:40). Once the Ananei Kavod left us, the initial reaction of the outside world was to attack us, as is described in the Torah there (Bamidbar 33:40). What did Aharon HaKohen do for which he merited the protective clouds both for himself and for the rest of Bnei Yisrael? We may suggest the following: The Mishna in Avos (1:12) teaches that he was an Oheiv Shalom V’Rodef Shalom- that he loved peace and pursued it. The midah k’neged midah--the measure for measure reward becomes very evident. Because Aharon made peace among people, he merited peace being brought upon all of Klal Yisroel with the Clouds of Glory.
Indeed, Hillel in the aforementioned Mishna, enjoins us all to “Be among Aharon’s students” in this regard--to learn the value of peace among brothers. In a letter issued by HaRav Elyashiv, Shlita, and HaRav Shteinman, Shlita, they especially asked that we be very careful in these perilous times “not to fall prey to the opposite of Gemilas Chasodim” which is to cause pain or suffering to your friend. They point out that in the generation of the wicked king Achav, Bnei Yisroel were victorious at war because there was no Machlokes, no strife, among brothers. The Gedolim therefore request that we are “meod mishtadel”--that we put in greater effort at this time to make peace among ourselves.
PRACTICAL SUGGESTION: It is essential that we take the lessons of Aharon HaKohen, as specifically reiterated by Rav Elyashiv and Rav Shteinman very much to heart. We may even posit that the petira of Aharon HaKohen comes out at the beginning of the Nine Days to remind us that if we could rid ourselves of machlokes, of causing pain to others, and of the need quite to the contrary to love and pursue peace between and among ourselves, we can go a long way to bring immediate and long lasting Yeshuos. Let us at the very least focus on one or two people over the next few days and try to promote a peaceful or more peaceful relationship with them. Peace brings peace, for as Dovid HaMelech teaches in Tehillim (121:5)--”Hashem is Your Shadow.”
Friday, July 9, 2010
Let's Strengthen Ourselves in Torah and Mitzvot!
From Moroccan Daily Halakha:
Perashat Matot
e"H Ribi Kfir Dadon s"t
Translated by : Zachary Lubat s"t
Strengthening our Torah Study
In this week's perasha, we read about the request of the tribes of Gad and Reuben, both of whom had large flocks, to inherit land on the other side of the Yarden River (before the Nation crossed the Yarden into the Land of Israel). Moshé Rabenu a"h asks them if it seems right that some of the tribes could settle land peacefully, while the others have to go to war and conquer the Land of Israel. Moshé Rabenu a"h also mentions the sin of the spies of convincing the Nation not to enter the Land, and the result of that sin. He warned these tribes that they might be causing the Nation to want to inherit land outside the Land of Israel by settling this land on the other side of the Yarden River. These tribes answer Moshé Rabenu a"h that they would go to war with the Nation until all of the Land is conquered and divided; they would build houses for their families and continue on with the Nation in its journey.
The main reason Moshé Rabenu a"h was concerned about this situation was because it could have had a weakening effect on the rest of the Nation. When the rest of the Nation saw what was going on, they would likely think that the reason these tribes are settling here and not crossing into the Land of Israel is out of fear. Perhaps the nations in Israel are very strong and their cities well fortified, and this is why these tribes did not want to cross. This has a similar situation as the sin of the spies. However, when the tribes satisfied this concern by saying they would fight with the rest of the Nation the whole way through, Moshé Rabenu a"h agreed and warned them that if they did not keep to this promise, Bamidbar 32:23 "behold, you have sinned against the LORD; and know your sin which will find you." If one looks, he will see that the tribe of Menashé did not request any inheritance across the Yarden at all, so one has to wonder why Moshé Rabenu a"h places them there with Gad and Reuben. The Nesiv writes that Moshé Rabenu a"h saw that in this area the power of Torah would be weaker, so he tried to plant among them Torah giants.
Due to weakness in the study of Torah and the fulfillment of Misvot, the Bet haMiqdash was destroyed, as it says in Yirmeyahu 9:11 "Why is the land perished and laid waste like a wilderness, so that none passeth through?" And the LORD said: Because they have forsaken My law which I set before them, and have not hearkened to My voice, neither walked therein.
It is our holy obligation to strengthen ourselves in the study of Torah and the fulfillment of Misvot. This is especially important in the days of summer and vacation, to be very careful to pray in a minyan, setting time aside for the study of Torah, modesty, and so on. May it be His will that in the merit of the study of Torah and fulfillment of Misvot, we will see the building of the Bet haMiqdash and HaShem's return to Sion in His mercy!
Perashat Matot
e"H Ribi Kfir Dadon s"t
Translated by : Zachary Lubat s"t
Strengthening our Torah Study
In this week's perasha, we read about the request of the tribes of Gad and Reuben, both of whom had large flocks, to inherit land on the other side of the Yarden River (before the Nation crossed the Yarden into the Land of Israel). Moshé Rabenu a"h asks them if it seems right that some of the tribes could settle land peacefully, while the others have to go to war and conquer the Land of Israel. Moshé Rabenu a"h also mentions the sin of the spies of convincing the Nation not to enter the Land, and the result of that sin. He warned these tribes that they might be causing the Nation to want to inherit land outside the Land of Israel by settling this land on the other side of the Yarden River. These tribes answer Moshé Rabenu a"h that they would go to war with the Nation until all of the Land is conquered and divided; they would build houses for their families and continue on with the Nation in its journey.
The main reason Moshé Rabenu a"h was concerned about this situation was because it could have had a weakening effect on the rest of the Nation. When the rest of the Nation saw what was going on, they would likely think that the reason these tribes are settling here and not crossing into the Land of Israel is out of fear. Perhaps the nations in Israel are very strong and their cities well fortified, and this is why these tribes did not want to cross. This has a similar situation as the sin of the spies. However, when the tribes satisfied this concern by saying they would fight with the rest of the Nation the whole way through, Moshé Rabenu a"h agreed and warned them that if they did not keep to this promise, Bamidbar 32:23 "behold, you have sinned against the LORD; and know your sin which will find you." If one looks, he will see that the tribe of Menashé did not request any inheritance across the Yarden at all, so one has to wonder why Moshé Rabenu a"h places them there with Gad and Reuben. The Nesiv writes that Moshé Rabenu a"h saw that in this area the power of Torah would be weaker, so he tried to plant among them Torah giants.
Due to weakness in the study of Torah and the fulfillment of Misvot, the Bet haMiqdash was destroyed, as it says in Yirmeyahu 9:11 "Why is the land perished and laid waste like a wilderness, so that none passeth through?" And the LORD said: Because they have forsaken My law which I set before them, and have not hearkened to My voice, neither walked therein.
It is our holy obligation to strengthen ourselves in the study of Torah and the fulfillment of Misvot. This is especially important in the days of summer and vacation, to be very careful to pray in a minyan, setting time aside for the study of Torah, modesty, and so on. May it be His will that in the merit of the study of Torah and fulfillment of Misvot, we will see the building of the Bet haMiqdash and HaShem's return to Sion in His mercy!
Thursday, July 8, 2010
More About Davening, Pronunciation and Yerushalayim shel Maalah
From Today's Hakhel Email:
Special Note One: Two other points on VeLirushalayim, Bishuasecha and Lishuasecha:
1. One reader pointed out that it cannot be coincidence (as we know, it never is!) that the words we have to be careful with in Shemone Esrei relate to Yerushalayim and our Yeshua. It is like asking the King for a special request and being very careful that you are clearly understood. Could you imagine slurring the words or not being careful with the wording of your appeal? If you are not so concerned with the essential request...maybe the King shouldn’t be either....On the other hand, if your stretched out hand is matched by a careful and pleading voice--the King will surely recognize your urgency and sincerity--and we will all be the better for it!
2. A reader explained in the name of HaRav Shlomo HaKohen of Vilna that the VeLirushalayim Ircha in the bracha refers to the Yerushalayim Shel Ma’alah. At the time of the destruction, the people thought that, through their suffering and their Teshuva, Yerushalayim would quickly be rebuilt. However, when they learned that the Yerushalayim Shel Ma’aleh was no longer above its counterpart below--they were no longer mechuven zeh kneged zeh--the devastating calamity was apparent-and everyone began to mourn. Accordingly, with the words VeLirushalayim Ircha--And Yerushalayim Your City--we are not merely asking for our city below, but rather that Your City, the city above, is reestablished so that the Heavens and Earth can once again unite--at the Makom HaMikdash. No one on Earth can fulfill this request--but we are pleading to the All-Knowing, All-Capable, and All-Merciful King of the Universe--Who wants to return to the City, both above and below, and see the world fulfill its purpose--that is why our plea is so essential!
Additional Note: Our reader who pointed out the proper pronunciations asked us to clarify pronunciation of *Vayire’u* Es Hashem that we described yesterday with the following corrected words: “It should be Va.Yee.R.u. four syllables with the chirik as a chiruk gadol. VaYire’U, as you wrote, makes it sound like three syllables with the chirik as a chiruk katan.” Hakhel Response: Thank you, dear reader. It is because of you that we all have a better appreciation of the word “careful”--we are full of care--over that which we care about!
Special Note One: Two other points on VeLirushalayim, Bishuasecha and Lishuasecha:
1. One reader pointed out that it cannot be coincidence (as we know, it never is!) that the words we have to be careful with in Shemone Esrei relate to Yerushalayim and our Yeshua. It is like asking the King for a special request and being very careful that you are clearly understood. Could you imagine slurring the words or not being careful with the wording of your appeal? If you are not so concerned with the essential request...maybe the King shouldn’t be either....On the other hand, if your stretched out hand is matched by a careful and pleading voice--the King will surely recognize your urgency and sincerity--and we will all be the better for it!
2. A reader explained in the name of HaRav Shlomo HaKohen of Vilna that the VeLirushalayim Ircha in the bracha refers to the Yerushalayim Shel Ma’alah. At the time of the destruction, the people thought that, through their suffering and their Teshuva, Yerushalayim would quickly be rebuilt. However, when they learned that the Yerushalayim Shel Ma’aleh was no longer above its counterpart below--they were no longer mechuven zeh kneged zeh--the devastating calamity was apparent-and everyone began to mourn. Accordingly, with the words VeLirushalayim Ircha--And Yerushalayim Your City--we are not merely asking for our city below, but rather that Your City, the city above, is reestablished so that the Heavens and Earth can once again unite--at the Makom HaMikdash. No one on Earth can fulfill this request--but we are pleading to the All-Knowing, All-Capable, and All-Merciful King of the Universe--Who wants to return to the City, both above and below, and see the world fulfill its purpose--that is why our plea is so essential!
Additional Note: Our reader who pointed out the proper pronunciations asked us to clarify pronunciation of *Vayire’u* Es Hashem that we described yesterday with the following corrected words: “It should be Va.Yee.R.u. four syllables with the chirik as a chiruk gadol. VaYire’U, as you wrote, makes it sound like three syllables with the chirik as a chiruk katan.” Hakhel Response: Thank you, dear reader. It is because of you that we all have a better appreciation of the word “careful”--we are full of care--over that which we care about!
Wednesday, July 7, 2010
Proper Pronunciation of Lashon HaKodesh to Bring the Geulah!!
Amazing insight by Rav Yaakov Emden about proper pronunciation in today's Hakhel Email. I think everyone can do this in baby steps on one's own level. We may not know we are pronouncing things wrong but there are siddurim and machzorim with footnotes that point out specific places where it's important to pause and pronounce certain sounds a certain way so it pays to look out for these.
Special Note Five: Many of us are attempting to recite the Bracha of 'VeLirushalayim Ircha' over this Three Week period with extra zeal and feeling--knowing that Hashem Who destroyed his House with heavenly fire will build it once again with that very same heavenly fire (as we recite in the Nachem prayer on Tisha B'Av)--and that there may be no more appropriate time to rebuild it than the time it had previously been destroyed. One of our readers pointed out to us that we should be careful to recite the word VeLirushalayim properly. Because there are no nekudos under the first Yud in the word, the Yud is not pronounced at all--and it is as if the Yud is not there for pronunciation purposes--so that we say VeLirushalayim--and not VeLiYerushalayim. Indeed, there are two more examples of this--where the Yud is not pronounced because there are no nekudos associated with it -- in the very next bracha of Es Tzemach--with the words BiShuasecha (and not BiYeshuasecha), and Lishuasecha (and not LiYeshuasecha).
Additional Note: The reader also pointed to another word which some may read incorrectly. Towards the conclusion of Pesukai Dezimra, at the end of VaYosha and immediately prior to reciting Az Yashir, we recite 'VaYire'u Ha'Am Es Hashem--and the people feared Hashem'. If we misread the word as 'VaYiru'--without pronouncing the sheva na under the Raish--then the word and phrase take on a wholly different and untrue meaning --for we are saying not that the people 'feared' Hashem--but that they 'saw' Hashem--which is not only not true--but, of course, impossible! It is important to note that HaRav Yaakov Emden, z'tl, in his Siddur Bais Yaakov writes that a primary cause for this drawn out galus is our lack of care with Lashon HaKodesh. We have to show ourselves at least desirous of meeting the loftier heights of Moshiach's times--by making at least some effort to properly speak our holy language. One very special place we can accomplish this is in our Tefillos, where we speak to our Master--hopefully in a language that He wants to hear!
Second Additional Note: Speaking Lashon Hakodesh is an elevating experience, for we are speaking the language that the Malachim speak, the language that the Torah was given in, the language that has so much Divinely inspired depth that a key punishment of the Dor Haflaga was to lose this great language (which essentially became the subsequent equivalent to the earth-changing Mabul for the Dor Hamabul in the very same Parsha). K'lal Yisroel is now the only scion of this great legacy of the Holy Tongue. When we see people of other religions with parts of the Torah in book form, it is typically in English, or Spanish or French, losing the power and potency, and indeed to such a great extent, the true meaning, of the Holy Words themselves. We should be careful to pay proper regard to this priceless heritage, and strive to improve our pronunciation and dikduk. Even if it may take some effort and care--would a queen not wear her crown jewels simply because they are too heavy--or would she remind everyone (and herself) that she was the queen--every time she put them on?! We need only note that Chazal teach that the trop itself (Ta'amei HaMikra)in which the Torah is read and pronounced was given to Moshe Rabbeinu as part of Kabbalas HaTorah, and the numerous occasions in which Rashi in Chumash derives and explains Pesukim in the Torah based on the rules of Lashon HaKodesh. Let us show the effort while davening and learning to properly pronounce the Holy Tongue--with the hope that in the zechus of our sincere effort we will merit Lashon HaKodesh in its pristine form--in a VeLirushalayim Ircha that we so desperately need, and for which we so long and strive.
Special Note Five: Many of us are attempting to recite the Bracha of 'VeLirushalayim Ircha' over this Three Week period with extra zeal and feeling--knowing that Hashem Who destroyed his House with heavenly fire will build it once again with that very same heavenly fire (as we recite in the Nachem prayer on Tisha B'Av)--and that there may be no more appropriate time to rebuild it than the time it had previously been destroyed. One of our readers pointed out to us that we should be careful to recite the word VeLirushalayim properly. Because there are no nekudos under the first Yud in the word, the Yud is not pronounced at all--and it is as if the Yud is not there for pronunciation purposes--so that we say VeLirushalayim--and not VeLiYerushalayim. Indeed, there are two more examples of this--where the Yud is not pronounced because there are no nekudos associated with it -- in the very next bracha of Es Tzemach--with the words BiShuasecha (and not BiYeshuasecha), and Lishuasecha (and not LiYeshuasecha).
Additional Note: The reader also pointed to another word which some may read incorrectly. Towards the conclusion of Pesukai Dezimra, at the end of VaYosha and immediately prior to reciting Az Yashir, we recite 'VaYire'u Ha'Am Es Hashem--and the people feared Hashem'. If we misread the word as 'VaYiru'--without pronouncing the sheva na under the Raish--then the word and phrase take on a wholly different and untrue meaning --for we are saying not that the people 'feared' Hashem--but that they 'saw' Hashem--which is not only not true--but, of course, impossible! It is important to note that HaRav Yaakov Emden, z'tl, in his Siddur Bais Yaakov writes that a primary cause for this drawn out galus is our lack of care with Lashon HaKodesh. We have to show ourselves at least desirous of meeting the loftier heights of Moshiach's times--by making at least some effort to properly speak our holy language. One very special place we can accomplish this is in our Tefillos, where we speak to our Master--hopefully in a language that He wants to hear!
Second Additional Note: Speaking Lashon Hakodesh is an elevating experience, for we are speaking the language that the Malachim speak, the language that the Torah was given in, the language that has so much Divinely inspired depth that a key punishment of the Dor Haflaga was to lose this great language (which essentially became the subsequent equivalent to the earth-changing Mabul for the Dor Hamabul in the very same Parsha). K'lal Yisroel is now the only scion of this great legacy of the Holy Tongue. When we see people of other religions with parts of the Torah in book form, it is typically in English, or Spanish or French, losing the power and potency, and indeed to such a great extent, the true meaning, of the Holy Words themselves. We should be careful to pay proper regard to this priceless heritage, and strive to improve our pronunciation and dikduk. Even if it may take some effort and care--would a queen not wear her crown jewels simply because they are too heavy--or would she remind everyone (and herself) that she was the queen--every time she put them on?! We need only note that Chazal teach that the trop itself (Ta'amei HaMikra)in which the Torah is read and pronounced was given to Moshe Rabbeinu as part of Kabbalas HaTorah, and the numerous occasions in which Rashi in Chumash derives and explains Pesukim in the Torah based on the rules of Lashon HaKodesh. Let us show the effort while davening and learning to properly pronounce the Holy Tongue--with the hope that in the zechus of our sincere effort we will merit Lashon HaKodesh in its pristine form--in a VeLirushalayim Ircha that we so desperately need, and for which we so long and strive.
Monday, July 5, 2010
Start Raking in the Profits!
Personally since I heard about it I thought it was a great lesson. The idea that for keeping silent - even when you could say something of value - but there is a danger of saying something forbidden - is worth double the value of saying something is so incredible. I highly recommend the Chofetz Chaim Lesson-A-Day book. I also remember there was the idea that after 120, for the times you kept silent, you could say that you weren't sure if speaking was forbidden in that particular instance. But if you spoke something forbidden in that instance then what would your excuse be?
From today's Hakhel Email:
Special Note Four: We continue our Three Week series on Chizuk and
care in Shemiras Halashon. Chazal teach: "A word for one sela,
silence for two". Incredibly, the value of silence is even greater
than the value of speech--even though it is with the power of speech
("Ruach Mellalela") that we are defined as human beings. In fact,
Rabban Shimon Ben Gamliel (Avos 1: 17--which beautifully incorporates
our lesson for the week from last week's Pirkei Avos) : "All my days I
was raised among the Chachamim, and I found nothing better for the
**body** than silence." Silence is not only better for the mouth, for
the brain and for the soul, but is actually better for the body as
well! (Rabbi Avigdor Miller, z'tl). In order for us to put this
essential teaching into practice,
-especially in a situation where speaking could lead to Lashon Hora,
Rabbi Jonathan Rietti, Shlita suggests that a person picture himself
as receiving $100,000.00 for each time that he remains appropriately
silent. Without doubt, the spiritual reward is immeasurably much
greater, and the average person challenged with such situations
perhaps ten times a day, can become more than a millionaire daily! It
is interesting to note, as Rabbi Rietti teaches, that although Rebbe
Yisroel Meir HaKohen Kagan, Zt'l, wrote a six-volume Mishne Berurah
which is such a great source of our Halachos today, and although he
authored many other Seforim as well, he is known to us all as the
"Chofetz Chaim" because of the primacy of this work, and its effect on
the last generations before the Moshiach. "Who is the Chofetz
Chaim--he who guards his tongue from speaking evil, and his lips from
guile" (Tehillim 34:15). Perhaps we can try Rabbi Rietti's suggested
exercise several times today. Practice that silence...and start
raking in the profits!
Hakhel Note: Of course, even when one does speak, it is important for
it to be "B'Nachas Im HaBrios--with pleasantness to the creations".
If one would review the Igeres HaRamban, he may agree that the most
oft-repeated theme in the Ramban's instructional letter to his son on
how one should lead his life is this point-—to speak softly and
respectfully to others.
From today's Hakhel Email:
Special Note Four: We continue our Three Week series on Chizuk and
care in Shemiras Halashon. Chazal teach: "A word for one sela,
silence for two". Incredibly, the value of silence is even greater
than the value of speech--even though it is with the power of speech
("Ruach Mellalela") that we are defined as human beings. In fact,
Rabban Shimon Ben Gamliel (Avos 1: 17--which beautifully incorporates
our lesson for the week from last week's Pirkei Avos) : "All my days I
was raised among the Chachamim, and I found nothing better for the
**body** than silence." Silence is not only better for the mouth, for
the brain and for the soul, but is actually better for the body as
well! (Rabbi Avigdor Miller, z'tl). In order for us to put this
essential teaching into practice,
-especially in a situation where speaking could lead to Lashon Hora,
Rabbi Jonathan Rietti, Shlita suggests that a person picture himself
as receiving $100,000.00 for each time that he remains appropriately
silent. Without doubt, the spiritual reward is immeasurably much
greater, and the average person challenged with such situations
perhaps ten times a day, can become more than a millionaire daily! It
is interesting to note, as Rabbi Rietti teaches, that although Rebbe
Yisroel Meir HaKohen Kagan, Zt'l, wrote a six-volume Mishne Berurah
which is such a great source of our Halachos today, and although he
authored many other Seforim as well, he is known to us all as the
"Chofetz Chaim" because of the primacy of this work, and its effect on
the last generations before the Moshiach. "Who is the Chofetz
Chaim--he who guards his tongue from speaking evil, and his lips from
guile" (Tehillim 34:15). Perhaps we can try Rabbi Rietti's suggested
exercise several times today. Practice that silence...and start
raking in the profits!
Hakhel Note: Of course, even when one does speak, it is important for
it to be "B'Nachas Im HaBrios--with pleasantness to the creations".
If one would review the Igeres HaRamban, he may agree that the most
oft-repeated theme in the Ramban's instructional letter to his son on
how one should lead his life is this point-—to speak softly and
respectfully to others.
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