A LETTER OF BLESSING FOR THE NEW YEAR 5772

from Harav Yitzchak Ginsburgh
(Blogger's note: A friend sent me this and my husband said I should post it here; which I thought was a great idea.)

This coming year, 5772, is the year of “I will make him a helpmate” ( אֶעֱשֶׂה לוֹ עֵזֶר כְּנֶגְדּוֹ ) a most central phrase appearing in the account of man’s creation whose value is 772, the partial and more commonly referred to value of year 5772. Man, in whom lies the purpose of creation, was created on Rosh Hashanah, and on every Rosh Hashanah man is in a sense recreated, and with him the entire world. It follows then, that every Rosh Hashanah, the process of man’s creation and completion with the formation of Everepeats: “Male and female He created them and blessed them and named them [together] ‘Man.’”
Likewise, the mystical Kabbalistic intentions for the holidays of Tishrei—Rosh Hashanah, the Ten Days of Teshuvah, Sukot, and Shemini Atzeret—all revolve around the common theme of Eve’s separation from Adam and their reuniting, face to face, resulting in the union of the supernal facets of male and female, Ze’er Anpin and Nukvei, all allegorically related in the Biblical account of man’s creation.Three levels of domestic relationship
The expression, “I will make him a helpmate,” teaches us the basis for domestic peace (sh’lom bayit). In 5772 we will be blessed with true and inner peace, beginning with every individual Jewish household and ending with the Grand Wedding between the Almighty and the Congregation of Israel.
In Hebrew, the words, “him a helpmate” are three separate words, which describe the three possible states of relationship between a husband and wife (as explained in length in The Mystery of Marriage):
The first word, “[I will make] him” reflects the highest bond between man and woman, also appearing in the phrase, “My beloved is for me, and I am for him.” The sages state that the word “him” (in another related context) refers to a woman, suggesting that the highest state of relating to one’s wife is possible when she is completely devoted to her spouse, himself completely devoted to her and her needs.
The second word, “help” (ezer, in Hebrew) reflects a lesser bond which is based on mutual interest. At this level, a man and woman merit to help each other in all aspects of life. There is a sense of partnership, but their devotion and unification is not perfect.
In the original Hebrew, the third word, translated as “mate” (kenegdo, in Hebrew) actually suggests a state of opposition, a state occurring when the husband has not yet merited a higher relationship. His wife then seems to oppose him in all that he does, but the secret of this opposition is that it is meant to purify and cleanse her husband, subduing his hubris and rectifying his character and deeds.The righteous, the intermediates, and the wicked

Viewed in context of the relationship between the Congregation of Israel and the Almighty, these three levels are reflected in the three books that are opened before God on Rosh Hashanah: the book of the righteous, the book of the intermediates, and the book of the wicked.
The righteous (tzadikim) serve God with complete devotion void of any self‐interest or expectation of reward. They are absolutely dedicated to Him. Indeed the value of the word “him” ( לו ) in Hebrew is 36, the number of righteous individuals alive in every generation.
The intermediate (beinonim) serve God out of a sense of mutual devotion. I help God, as it were, by obeying His commandments, and so He helps me by filling my needs in life. That is why their relationship is similar to the level of “help.” In addition, the intermediate individual does not feel that his ability to subjugate his evil inclination is a sure thing, and therefore becomes consciously aware of his continual need for the Almighty’s help on the spiritual plane.
Finally, the wicked act in opposition to God’s will, reflecting the final state of “[opposing] mate.” Still, this too should be regarded as a relationship between man and God. Deep in their hearts, the improper conduct of the wicked represent a misguided cry against God’s less than clear Presence in the world. Therefore, we are promised by the Almighty, that not a single lost soul shall be eternally lost and the wicked shall also return to God, rebuilding their connection with Him based on a unique and novel relationship. As the sages state, “In the place of ba’alei teshuvah (individuals who have returned to God), the perfectly righteous cannot stand.” בס"ד Past , present, and future
The three stages indicated by the words, “him a helpmate,” connect with another numerical allusion to the year 5772. The partial value of the coming year, 772, also equals the three states of time, “past, present, and future” ( עָבָר הֹוֶה עָתִיד ), suggesting that this year will include the totality of the entire time continuum. Eachtype of individual, be it the righteous, the intermediate, or the wicked, senses time in a different way.
The Hebrew word for “transgression” ( עֲבֵרָה ) stems from the word meaning, “past” ( עָבָר ). Thus, the wicked individual is a transgressor caught in the past, unable to escape the reality of his transgressions, which tend to foster more negative behavior.
The intermediate experiences the present most strikingly, as every moment presents a new difficulty to surmount, a new temptation by the evil inclination which he feels he must overcome. The positive outcome of these clear and present challenges depends on the individual’s ability to dismiss past failures and not expect a rosy future free of hardship.
Even in the present moment, the righteous individual serenely experiences the promise of the wholly good and pure future, a future time in which the evil inclination will be no more, and God’s final purpose of, “I shall remove the spirit of evil from the earth,” has become a reality.Unification and rectification

Indeed, the challenge we face is to unite all three types of individuals by revealing that only together do the righteous, the intermediate, and the wicked constitute a congregation, and that time is made up of all three states: past, present, and future. When crowning God as our King on Rosh Hashanah, we rectify all three aspects of time in our consciousness. We can then truly say that, “God is King, God was King, God will be King forever and ever.”
When all aspects of time come together and become equally accessible, new dynamics are revealed. It is then that we discover that the righteous do not only dizzily experience the future, they can actually utilize the power of the far past—the great spiritual heritage imbued within our souls by previous generations—to empower the near future, making sure that their next act will perfectly align with God’s will.
Contrastingly, the ba’al teshuvah, the once wicked individual, through firm trust that the Almighty will eventually (in what seems the distant future) purify all souls, is freed from the frozen past of his transgressions. He is empowered by the future to reinterpret yesterday’s sins (the near past, i.e., all of his life to date, as present in his memory), transforming transgression into positive energy.
The two new dynamics revealed this year will be that of the righteous individual flowing from the (distant) past to the (near) future, and the once wicked individual turned ba’al teshuvah traveling from the (distant) future into his (near) past. Both pass each other in the present, imbuing the service of the intermediate individuals with new meaning, energy, and purpose. Each of us should see him or her self as an intermediate, focusing on the present, but with a temporal consciousness that is timeless, able to connect with past, present, and future at every moment. This is always true, but all the more so this year, 5772. This consciousness will empower us to be strengthened by the past (and rectify it where needed), to see the future (and utilize its energy), all in order to do the right thing in the present moment. We will then see how, “I will make him a helpmate” describes a single reality, all positive and willful, made complete by the multicolored character of different paths in the service of God, all expressing and rectifying the relationship between the Jewish People and the Almighty.
It is customary to end with words of blessing, also related to the uniqueness of the coming year: The full value of 5772 is the product of 222 and 26. 26 is the value of God’s essential Name, Havayah, while 222 isthe value of the word, “spoke” ( וַיְדַבֵּר ). Thus, this year’s full value alludes to the very common phrase,“God spoke….” This phrase expresses God’s affinity for the Jewish people as He reveals His willthrough clear (explicit) and direct speech. This phrase appears exactly 100 times in the Bible hinting to the 100 blessings which we will all merit to receive in God’s revealed (explicit) goodness, every day of he year 5772, blessings in life, livelihood, and family.
With blessings for a good inscription and seal, for a good and sweet year, in both matter and spirit,
Rabbi Yitzchak Ginsburg

Prohibitions Relating to Speech

BE"H

This is the 5th installment in a series about improving our speech, l'ilui nishmat Saul Bruckner, a'h.

The following is taken from a recent Hakhel email:

D. In last week's Haftara, the Navi Hoshea (14:2,3), after urging us to do Teshuva (Shuva Yisroel!) immediately instructs us on how to do Teshuva with the words "Kechu Imachem Devorim Veshuvu El Hashem--take words with you and return to Hashem. We must take our words with us--we must realize (as the Vidui Booklet points out) that a GREAT NUMBER of the sins we mention in the Vidui of Yom Kippur have to do with misuse and abuse of that great power that distinguishes us from animal--our power of speech. The Chofetz Chaim teaches that if we are more circumspect with our speech, we can be free of the following Issurim:

1. Lashon Hora--brings many, many other aveiros along with it and can destroy relationships, families and lives
2. Rechilus--as above, and perhaps even more hurtful to the person
3. Sheker-while Hashem's seal is Emes!
4. Chanufa--including egging on...'you're right!'
5. Laitzanus--mockery, poking fun, ridicule
6. Ona'as Devorim--hurtful or insulting words
7. Halbanas Panim--one reader pointed out that embarrassing another in public causes one to forfeit his share in Olam Haba--and then asked if this is so --is this the greatest aveira--even greater than Chillul Hashem....
8. Divrei Ga'avah--words of arrogance--even though the sign of greatness is humility (Iggeres Haramban)
9. Divrei Machlokes--fighting, argumentative words
10. Divrei Ka'as --words of anger that you won't be able to take back.

Perhaps we can keep this list around near a place(s) where we can look at it before we are about to make a statement or comment, or have a conversation, that is not within our usual manner of speech. Remember the VERY FIRST words of instruction of the Navi--Kechu Imachem Devorim--VeShuvu el Hashem! May you hear your success--with your very own ears!

Please feel free to contact me with any questions and I can try to answer/clarify them as best as I can. If not I can attempt to refer you to an authority who can.

Thank you for reading,
Esther Asna

Nivul Peh Causes Troubles to Increase

BE"H

This is the 4th installment in a series about improving our speech, l'ilui nishmat Saul Bruckner, a'h.

So here is the aforementioned passage as cited in Rav Pesach Eliyahu Falk's book, Oz veHadar Levusha, or Modesty - An Adornment for Life. He mentions the Gemara in Shabbos 33a, which he translates on page 202, #5, paragraph 1: "As a result of speaking nivul peh, troubles increase, harsh decrees are made, young people die, orphans and widows cry for help and are not answered."

In the following paragraph, Rav Falk explains that these punishments refer to a type of withdrawal of G-d's Hashgacha Pratit, or watchful eye, so to speak, from us. I hope Rav Falk doesn't mind my quoting and paraphrasing his book.

Please feel free to contact me with any questions and I can try to answer/clarify them as best as I can. If not I can attempt to refer you to an authority who can.

Thank you for reading,
Esther Asna

Nivul Peh Taints One's Neshama -

BE"H

This is the 3rd installment in a series about improving our speech, l'ilui nishmat Saul Bruckner, a'h. This is Part 2 to yesterday's Part 1 from Halacha for Today.

The following is taken from http://www.frumtoronto.com/Blogger.asp?BlogCategoryID=96&ShowEntryID=5982

It's from the site and email list of http://www.halachafortoday.com

2) Furthermore, Nivul Peh taints a Jew’s Neshama. (See Chofetz Chaim in Sefer Nidchei Yisroel Perek 20)One who [regularly] uses Nivul Peh is risking having his Tefilos rejected by Hashem and causing his Neshama to not be taken up to heaven when he goes to sleep at night and thus losing out on the nightly cleansing that a Jew’s Neshama usually receives, spiritually an extremely dangerous thing to miss out on. (See Sefer Chareidim ibid. where he also refers to Nivul Peh as "Avi Avos Hatumah, the most severe kind of impurity)

Using Nivul Peh can unfortunately reverse seventy years’ worth of good judgments against a person and cause him much suffering; whereas controlling one’s mouth can reverse seventy years’ worth of bad judgments and save a person much suffering. (See Talmud Shabbos 33a where the Gemara enumerates many other consequences of using Nivul Peh. Merubah Midah Tova M’Midas Puraniyos, good measures are always given more abundantly than their converse. See Rashi Shmos 20:6)

Blogger's note: What amazing hashgacha - I just ran into the above-referenced passage in the Gemara in Rav Falk's book on Tzniut. More on that tomorrow, G-d willing.

Please feel free to contact me with any questions and I can try to answer/clarify them as best as I can. If not I can attempt to refer you to an authority who can.

Thank you for reading,
Esther Asna

Defiling the Mouth in Halacha

BE"H

This is the 2nd installment in a series about improving our speech, l'ilui nishmat Saul Bruckner, a'h

The following is taken from http://www.frumtoronto.com/Blogger.asp?BlogCategoryID=96&ShowEntryID=5982

It's from the site and email list of http://www.halachafortoday.com


Halacha For Today:
Tuesday, 1st Day Rosh Chodesh Elul 5771
August 30, 2011
1) It is forbidden to [unnecessarily] talk about impure things and actions or use words that refer to impure actions. (See Sefer Chareidim Perek 24:49)This is referred to as "Nivul Peh, defiling the mouth".Besides for the fact that such speech will lead to impure thoughts, such [unnecessary] speech in its own right is a sin, as the Torah (Devarim 23:15) says "V’Lo Yir’eh Becha Ervas Davar, and you shall not see anything revealed". The word "Davar" also means "word" and Chazal learn from this that a word (i.e. speaking) regarding Ervah is also forbidden. (See Talmud Yerushalmi Terumos Perek 1:6. See also Chareidim ibid., Mesilas Yesharim Perek 11 and Midrash Raba Vayikrah Perek 24:6)

Please feel free to contact me with any questions and I can try to answer/clarify them as best as I can. If not I can attempt to refer you to an authority who can. Part 2 of this subsection coming tomorrow, G-d willing.

Thank you for reading,
Esther Asna

Nivul Peh - A Definition

The following explanation of Nivul Peh was taken from:

http://www.yeshiva.org.il/ask/eng/?orderby=3


Nivul Peh Rabbi Gideon Weitzman
Adar I 6, 5771
:1) Could I safely say that nivul peh is speech which illustrates sexual conduct or that insites lust in the average individual?2) Is speech that reference to excretory organs or excrement also nivul peh?If not, what isur is it? where it it written that reference to excretory organs or excrement is assur?I’m not asking bc I have doubt, but because I want a source.

Answer:Shalom U'verachah,The Ramban explains that Hebrew is lashon hakodesh because it does not have names for the reproductive organs, thus if we strive to be holy we should not explicitly name these organs, unless neccesary for education or in a medical context etc. but not just in every day speech. Any discussion of inappropriate matters of modesty can be considered nibul peh. This includes swearing and cursing. The Gemara even speaks about how the Torah added words so as to say the animal that is not clean and not call it an "unclean animal." Kol Tuv

Rabbi Yudin on Shofar vs. the Mouth

With G-d's help this is the first of our series about improving our speech, in memory of Saul Bruckner, may he rest in peace.

Rabbi Yudin has a great message about the ill effects of problematic speech in the following Dvar Torah:

"The Bais Halevi (Drush 15) notes a startling understanding of shofar as prayer. A prayer is as effective as the source from which it emanates. Indeed, the spoken word is the distinctive mark of man. The Torah (Braishis 2:7) states that Hashem blew into man’s nostrils the soul of life, which the Targum translates as "ruach mi-mal’lah" (a spirit of intelligent speech). However, over the course of time, man sullies and misuses his divine gift of speech. Lashon Harah, r’chilus, and nivul peh are not only forbidden forms of speech, but they limit the effectiveness and proficiency of the mouth. And thus the quality of the spoken prayer is often significantly diminished. Therefore, Hashem in His kindness allows us to communicate with a region that is deeper than the spoken words, namely the ruach – the spirit of man. When Hashem blew of His existence into man, it meant that part of the divine is present in man. It is from this holy and pure source that the sounds of the shofar emanate. As this part of man is more holy, the prayer that issues forth is holier, and thus the concluding blessing asking G-d to accept the shofar sound of His people Israel with mercy is most understandable."

This is taken from the following page:
http://www.torahweb.org/torah/2002/moadim/ryud_roshHashana.html

Shana Tova and Hatima Tova,
EAC

Attempting to Bring Mashiach by Working on our Speech

H-shem Sefatay Tiftakh, Ufi Yagid Tehilatekha. H-shem, open my lips and my mouth tells your praise. Our mouths are holy vessels. Let's keep them clean and use them for holy words, kind words, encouraging words. H-shem has endowed some with a talent to use language to write and speak. Let's do so in an elevated fashion as befitting our status as the Chosen People, as well as people created in G-d's image. It's a new year, the Aseret Yemei Teshuva. What better time to start than now?

Today I had an idea after being hit with an idea that we need to work on this area that I want to do something to help myself and others strengthen ourselves in our speech. So with G-d's help, I will try over the next while to locate sources about this subject to feature here.

Thanks to my husband, RC, and "Ben Olam Haba" of the Halacha for Today emails for his encouragement to write this.

Shanah Tovah U'Metuka,
EAC (Aimee Ben-Ezra Cohen)

This section of the blog is in memory of and l'ilui Nishmat Saul Bruckner, a'h who gave importance to utilizing our power of speech positively. If anyone has other ideas to contribute to this tribute/effort, please let me know and please pass on to other E.R. Murrow alumni if possible.

Thoughts of teshuva, blogs and improving our speech

Dear Readers, if you are out there, whoever you are :)
Shavua tov and hatima tova,

I want to do something for the cause of cutting down on nivul peh. I was thinking of writing a blog post but not sure where I want it to go. There are beautiful Jewish neshamot that I know of, some with blogs of their own, and I feel sad when they have a writing or speaking talent and use inappropriate language to express themselves. I wish I knew what to say or how to say it. At one point I wanted to get people in on sponsoring a page in one of those Positive Word Power books but I didn't get any takers. It was in memory of a high school principal by the name of Saul Bruckner a'h (a secular Jew in a public HS) and one thing that stands out that I remember from him is that he was against foul language; saying that English has so many words for expressing onesself that why do we need to use the inappropriate ones, or something to that effect. Some things could be to find articles on the topic and post backlinks to them here and in other places, or get together people to sponsor something at Chofetz Chaim Heritage. But how can I raise awareness?
Any ideas?
Please let me know.

Thank you,
EA

Follow-up Sources to the Last Post

Thank you, Raphy...

Rashi states on Torah’s very first verse: “It could happen that
gentiles will claim the Jews stole the Land of Israel from them.
Therefore, G-d related His mighty works in the Book of Genesis to show
that it was He Who created the Land of Israel and gave it to the
Jewish People.”

And it shall come to pass, that every one that is left of all the
nations that came against Jerusalem shall go up from year to year to
worship the King, the LORD of hosts, and to keep the feast of
tabernacles. And it shall be, that whoso of the families of the earth
goeth not up unto Jerusalem to worship the King, the LORD of hosts,
upon them there shall be no rain. And if the family of Egypt go not
up, and come not, they shall have no overflow; there shall be the
plague, wherewith the LORD will smite the nations that go not up to
keep the feast of tabernacles. This shall be the punishment of Egypt,
and the punishment of all the nations that go not up to keep the feast
of tabernacles.

Zechariah 14: 16-19

3 Weeks and Counting - Nations Vote Against H-shem?

The Significance of September 20th
by Raphael Cohen

Many people don't understand the significance of the Palestinians' UN bid for statehood. What is actually happening is that the nations of the world will take a vote against G-d Himself in His Holy House. They will be announcing, in unison, that this is NOT the land that G-d gave to the Jews, and that this is not the House in which H-shem chose to dwell!

If you look at the first Rashi in Bereshit that talks about the nations accusing Israel of stealing the Land of Israel from indigenous peoples, it mentions that H-shem is the One Who decrees that nations should exist. H-shem has given the land to Israel and taken it away from the indigenous people and Israel is the rightful inhabitant of the land.

This month, the nations, in their brazenness, are going to declare that this land does not actually belong to Israel, and now belongs to another nation. This month also begins the new year and all nations are judged on that day. H-shem deals middah keneged middah with nations. These nations can be in jeopardy since H-shem could decide to take away sovereignty of their own lands as a punishment.

People not Listening to Arguments of "Heads" - just taking them down

Here are some insights of my husband, Raphael Cohen. Maybe he will write up his ideas soon.

When I saw this article, it made me think that messianic times are here
http://www.debka.com/article/21234/

Showdown at Hebron
Jacob and Esau not only shared a set of parents and a birthday; they
were also buried on the same day.

The Midrash relates that when Jacob's funeral procession reached the
Cave of Machpelah in Hebron, the burial place of Abraham, Sarah, Isaac
and Rebecca, they found Esau and his henchmen barring their path. Esau
claimed that the sole remaining plot was his by inheritance, after
Jacob had already taken his share when he buried his wife Leah in the
cave. When Jacob's children maintained that their father had bought
out his brother's share, Esau denied this. The transaction had been
put in writing, but the deed was back in Egypt, and fleet-footed
Naftali was dispatched to retrieve it. Chushim, the deaf son of Dan,
asked what the commotion was all about and was incensed to learn that
Esau had halted the funeral of his revered grandfather. With a mighty
blow of his sword, Chushim severed Esau's head, which rolled into the
Cave of Machpelah and came to rest in Isaac's lap, where it remains to
this day. Thus it came to pass that "Esau's head lies in the bosom of
Isaac."
http://www.chabad.org/global/popup/default_cdo/aid/2712/jewish/The-Beheading-of-Esau.htm

---

At first, the surrounding nations did not part in the funeral. When
they saw his great honor, they came, and their kings hung their 36
crowns on his bier: Sotah 13a
When the nations first came, it was for war; then they saw Yosef's
crown hung on the bier, and they did as he had done: Sotah 13a
In Egypt, even the animals mourned: Sotah 13a
The story of Esav's attempt to block the burial of Jacob in the cave
of Machpelah, and the role played by Naftali in getting the bill of
sale, and of the deaf Chushim ben Dan in killing Esav. Esav's eyes
landed on Jacob's feet, and Jacob opened his eyes and laughed: Sotah
13a
http://www.webshas.org/torah/bichtav/tanach/avos/jacob.htm

---

2) CHUSHIM'S REACTION AT THE BURIAL OF YAKOV AVINU
QUESTION: The Gemara relates that Chushim, the son of Dan, was
hearing-impaired. When he saw that the funeral procession of Yakov
Avinu was being delayed, he asked someone why it had stopped. When he
was informed that they were waiting for Naftali to bring the deed of
ownership from Mitzrayim to refute Esav's claim to the plot, Chushim
became very upset and declared, "My grandfather lies in disgrace until
Naftali returns from Mitzrayim?" He took a staff and struck the head
of Esav, killing him.

The Gemara clearly implies that the fact that Chushim was deaf
contributed to his reaction. What difference, though, did it make that
he was deaf? Even those who could hear well would have been expected
to act in that manner when Esav delayed the burial of Yakov Avinu.

ANSWERS:
(a) The simple explanation is that Chushim thought that Esav was just
making a front, finding an excuse to delay the funeral, and that he
did not have any valid claim since everyone knew that Yakov had bought
the Bechorah from Esav and it was not necessary to bring any document
of proof. Had he been able to hear, he would have heard that Esav's
claim was not for the portion of the Bechorah in the burial grounds
but for the portion due to him as an ordinary son ("Pashut") of
Yitzchak. It was not as well-known that when Yakov returned from the
house of Lavan, Esav sold to him his portion of the "Pashut" as well.

(b) RAV CHAIM SHMUELEVITZ zt'l in SICHOS MUSAR (5731, #32, and 5733,
#6; see also MAHARAL in Chidushei Agados) explains that those who were
able to hear did not become so upset because they heard Esav present
his arguments, and they were able to argue back. As time passed during
the argument, they became desensitized to the fact that a terrible
injustice was being done. Chushim, on the other hand, who heard none
of it as it was happening and then heard about the cause for the
lengthy delay at one moment, naturally became very upset and therefore
reacted the way he did.

http://www.dafyomi.co.il/sotah/insites/so-dt-013.htm

Reb Chaim Shmuelevitz learns a tremendous lesson from this. He says
that it is very significant that Chushim was hearing-impaired. The
people present started to negotiate with Esav who was refusing to
allow Yaakov to be buried. However, Chushim didn’t get involved in a
discussion. He saw that his grandfather’s funeral was being disrupted
in a disrespectful manner and that Esav was the cause and so he acted
immediately and killed him. The Yetzer Hara deserves no attention or
discussion, when we see the proper course of action necessary, we must
work fast to act upon it! The fact that it was done by decapitation
will be discussed later.
http://www.closetotorah.com/2010/01/who-killed-esav-parshas-vayechi-5770/

Our Tzedaka Group on Linkedin

We have a group on linkedin as well where we post Divrei Torah and other information on the topic of Tzedaka.

Please feel free to join us and contribute!
http://www.linkedin.com/groups/Charity-Tzedakah-Education-2450429

Here, too, for that matter - if you have something to contribute to this blog please do not hesitate to let us know via comments or friending us here.

More on Building Yerushalayim, Malchut Beit David and Malchut H-shem

From today's Hakhel email:
Special Note Two: We continue with our focus on the Fourteenth Bracha of Shemone Esrei--Binyan Yerushalayim. Chazal (Bereishis Rabba 59:8) teach “Yerushalayim Oro Shel Olam U’Mi Hu Oro Shel Yerushalayim--Hakasdosh Baruch Hu--Yerushalayim is the light of the world and Hashem Himself is the light of Yerushalayim.” When reciting the bracha of Binyan Yerushalayim we should perhaps envision a great light--which is not only the light of Yerushalayim--but that, keveyachol, of Hashem Himself! Envision the great and infinite shine! If we are not such great ‘visionaries’, we can remember the words of the Avos to Rebbe Nosson that ‘Yerushalayim Nikreis Chaim--Yerushalayim is called life itself!’ With this in mind, we move to the last portion of the Bracha, which at first glance may seem out of place. After davening for the return of the Shechina and for Yerushalayim’s rebuilding, we ask that Kisei Dovid Meheirah Lesocah Tachin--that the throne of Dovid HaMelech should be speedily reestablished there. One would think that these words would be found in the next bracha of Es Tzemach Dovid--which refers to the reestablishment of the Malchus Bais Dovid. The Bach ( to Tur Shulchan Aruch, Orach Chaim 118) records that he was actually asked this Shailah and explains that the re-establishment of Dovid’s throne is very much part of the Bracha over Yerushalayim. In fact, these words are and should be the concluding words of the Bracha--because Yerushalayim’s rebuilding would be incomplete without the Moshiach and the Malchus Bais Dovid reestablished. We are not looking for our own capital city, or even an international capital of the world. We are looking for the City of Hashem to be the place from which the Malchus Bais Dovid brings, maintains, and propagates the Malchus Hashem on His Nation, and on the world. Yerushalayim will not be a physical city of skyscrapers, housing tens of millions, but will be the seat of Ruchniyus given to us by Hashem, as transmitted by the Malchus Bais Dovid. In a very positive way we should almost ‘get the chills’ from the wondrous and wonderful message and meaning of this bracha--let us pray that it is filled in its entirety very soon!

Why the Earthquake and How it's Connected to Galut and Geulah

Some informative info from Hakhel today:

Special Note Two: Many along the eastern coast of the United States experienced the awe of a relatively gentle earthquake yesterday. What was all the quaking about? We remind ourselves of Chazal (Brachos 59A), who teach that an earthquake is Hashem’s expression of Tza’ar over our continued Galus, and the troubles and distresses we must endure in exile. The Gemara there explains that the earthquake occurs as a result of one of several possibilities: either Hashem’s ‘two tears’ that He sheds (over our physical and spiritual suffering), or His ‘hands clapping’ over our frustration, or His ‘sighing’, or His ‘kicking’ the rokia, or ‘His forcing his feet’ under the Kisei HaKavod--each being different expressions of love and concern that Hashem has for us in this Galus--and intended to remind us that there is an END to this GALUS--as although Hashem finds this journey absolutely necessary for us--it is nevertheless both disappointing and reprehensible to Him--so much so as to warrant an earthquake to the world at large. With this in mind, we now continue with our focus on the Fourteenth Bracha of Shemone Esrei--Binyan Yerushalayim. In the Bracha, we first ask that Hashem bring his Shechinah back to Yerushalayim. Only then, do we continue with the next step of our plea--U’Vnei Osah BiKarov BiYameinu Binyan Olam. With these words, we ask that it be Hashem Himself who rebuilds Yerushalayim--so that it stand permanently (unlike the first and second Bais Hamikdash eras, when human were involved in the building and which were only temporary). Fascinatingly, HaRav Chaim Friedlander, Z’tl, points to the words in Nacheim --Ki Atta Hashem BaAish Hitzata U’VaAish Atta Asid Levnosa…Hashem You destroyed it in fire and with fire You will build it, as well. We don’t know very well how to build a city with fire--Hashem does. The Ramchal actually explains that there is a deeper concept that lies here as well: It is not only that there will be a Yerushalayim above and a Yerushalayim below, but that the new ‘rebuilding’ will include Ruchniyus from above coming down to connect to the Ruchniyus below. Thus, although there will be a semblance of physical walls around, the Ruchniyus of the heavens above will actually have a place in this world. We then specifically ask that this incomparable and eternal rebuilding occur B’Karov B’Yameinu. HaRav Friedlander notes that there are two concepts here. First, we would like it to happen B’Karov--in the immediate future. Even, however, if it does not occur this hour or this day, we still plea that it happen B’Yameinu--in our days while in Olam Hazeh!

Rebuilding the Beit Hamikdash from the Foundation

Great insights from Hakhel re Rav Schwab on building Yerushalayim!

Special Note Five: In his explanation of the Siddur (in the monumental work HaRav Schwab on Prayer, published by Artscroll), HaRav Schwab, Z’tl, asks why the brocha of “VeLirushalayim Ircha” begins with a Vav (“And”). What is the meaning of “And” here--to what is the beginning of the bracha connecting? HaRav Schwab suggests that the Vav alludes to the Yerushalayim Shel Ma’alah, where thousands, and perhaps millions, of Tzadikim who hoped and prayed for the rebuilding of Yerushalayim over the past 2,000 years now reside. When the time comes for Yerushalayim to be rebuilt, these neshamos will experience it B’shamayim together with the people who are physically experiencing the rebuilding here on earth. Moreover, HaRav Schwab teaches, although we do not really understand what it means at this time, Chazal teach that Hashem will return to the Yerushalayim Shel Ma’alah only after He has returned to the Yerushalayim Shel Matah, for He has been “absent” from the Yerushalayim Shel Ma’alah since the Churban, as well. We are thus mispallel for Hashem to return to both cities of Yerushalayim.

HaRav Schwab concludes his explanation of the Brocha with the following comforting words:

“Just as a deep foundation must be placed in the ground before a very large structure can rise, so, too, have the historical events of the Galus been the foundation for the rebuilding of the future Yerushalayim. Our entire Galus experience--and it is longer than we have hoped and thought it would be--is the deep, dark, underground pit into which the foundation of the future city ofYerushalayim is being placed. This can be compared to a construction site of a large building, which is enclosed by a wall. If a man manages to peek behind that wall, all he will see is a huge hole in the ground for the foundation. The higher the planned structure, the deeper the foundation must be. However, eventually the structure will begin rising above the wall until it reaches its completion. Similarly, HaKadosh Baruch Hu, the Boneh Yerushalayim, has been digging the foundations of the future Yerushalayim ever since the Churban Bais HaMikdash, and the rebuilding process has never ceased throughout the Galus. At the time of Bi’as HaMoshiach, the structure will be completed.” May it be speedily and in our days!

Bringing Back the Lost Tribes in Time for Geulah!

An encouraging note from Hakhel:

Special Note Four: We continue with our focus on the Tenth Bracha of Shemone Esrei--Teka B’Shofar. The Sefer Seder HaYom writes that there is something very special about this Bracha that goes even beyond the previous Bracha of Go’el Yisroel, in that we ask for redemption not only personally and in our current situations and environments--but this time we seek “Hashkeit U’vitcha B’Artzseinu Ka’asher Batechila”--for us to return to our original wholeness and wholesomeness as we existed when the Bais HaMikdash was first built. This means (as is brought in the Siddur HaGra) that we are davening here that the Aseres HaShevatim, part of whom disappeared into the dark mountains, and part of whom disappeared beyond the Sambatyon River, will be brought together with us once again. Even those who are “Nidchei--dispersed or pushed away, will be brought back together! Fascinatingly, the Seder HaYom adds that the term Yisroel, the last word of the Bracha, does not only refer to the people of Klal Yisroel, but to Yaakov Avinu, known as Yisroel. How?! Yaakov had three sons, each in a different kind of Golus--Yosef, who everyone had given up on; Shimon, who was alone and in trouble; and Binyomin, for whose life he very much feared. It is from and for all of these different types of Golus that we daven--so that we can come back B’Simcha Gedolah from each and every kind of Golus--to a united Geulah! Remember--M’Kabeitz Nidchei Amo Yisroel!

Things to Think About and Work on During the Three Weeks

Courtesy of today's Hakhel email:

Special Note Two: Together, we continue through the meaningful Three Week Period. We provide the following timely recommendation that is spreading through our community worldwide:

As you recite the fourteenth bracha of Shemone Esrei, Vlirushalayim Ircha three times daily, spend just an extra few seconds of time and effort to concentrate on the plain meaning of the words, and on the nachas and simcha Hashem and K'lal Yisroel would have with the rebuilding of Yerushalayim and the Bais Hamikdash.

Some Helpful Points:
 You may want to highlight the bracha in some way in your siddur to remind yourself.
 A tear from time to time, if possible, is also meaningful.
 Try to keep a written record of the times you had kavana (maximum three times per day!)

ALL WHO MOURN OVER YERUSHALAYIM WILL BE ZOCHE TO SEE ITS FINAL CONSOLATION


Special Note Three: In the Haftarah of Teshuva, Shuva Yisroel, the Navi Hoshea teaches us that we are to do Teshuva "Ki Koshalta Ba'avonecha"--because you have stumbled in **your sins.** The Navi is careful to point out that one person's sins may be quite different from the sins of another, and that a person must personalize the process. Moreover, the Navi is enjoining us not to merely blame the world's ills upon the 'real resha'im',or even on the 'tinokos she'nishba'u' worldwide (including those who may be in so-called powerful positions in Eretz Yisroel itself and worldwide). Instead, if the Bais HaMikdash is not rebuilt, if the dreaded machalos continue to afflict the old and young, if the worldwide nuclear threat is real, if a world racing ahead technologically is being terrorized by madmen based upon so-called religious precepts, if the international economy (and individual Parnassah) are sorely hurting, then we have to look not outward, then our fingers are not to point here and there, but we are to look inward for the 'avonecha' that we should be healing our bodies and souls of. Shlomo HaMelech, the wisest of all men, teaches us in Mishlei (21:2)"Kol Derech Ish Yoshor B'Ainov-- a man views his actions as upright". The Rabbeinu Yonah explains that the Pasuk teaches that it is natural for a person to justify his Middos and his conduct. Therefore, the Pasuk cited concludes "VeSochen Libos Hashem--but Hashem resides inside his heart". The Rabbeinu Yonah explains the end of the Pasuk to mean that Hashem intervenes in our lives in order to inspire us to rectify our mistakes (translation from Artscroll Tanach). The events surrounding and, indeed, pervading us today appear to be that direct intervention-- the Sochen Libos Hashem.

In one of the shortest Pesukim in the entire Torah, we are taught in last week Parsha (Bamidbar 26:11)"Uvnei Korach lo maisu--and the sons of Korach did not die'. Chazal explain that they did Teshuva and that, accordingly, a place was designated for them at the apex of Gehinnom. There is an obvious question here --if they did Teshuva, why did they still end up in Gehinnom, albeit at a high point?! HaRav Chaim Kanievsky, Shlita answers that their Teshuva was done **after** the earth had already opened. If their Teshuva had been done literally MOMENTS earlier, they would have remained alive in this world! Indeed, at the outset of the Sefer Sha'arei Teshuva, Rabbeinu Yonah alerts his readers to the folly, naivete, and recklessness of one who delays Teshuva. It is for this reason that we wait not until Elul to remind ourselves and our readers of this life-giving need.

We each have to start somewhere. As we have mentioned in the past, HaRav Moshe Cordvero, S'tl in the classic Sefer Tomer Devorah(Chapter 4) writes that one should remind himself to do Teshuva in some way every day. If you really need a jump start, we can mention that a reader advised us (THIS IS UNCONFIRMED) that he had heard in the name of one of the Gedolei HaDor that current world conflict and turbulence is directing us to improve in the area of Ona'as Devorim ( to rectify bad relations among people). The reader added that he heard in the name of another Gadol that to improve our current plight talking in Shul must be curbed (as the Tosfos Yom Tov had commented in light of the 1648-49 Pogroms). Our note is that the common denominator between the two is improvement in the area of speech and silence--knowing what to say--and when and where to say it.

Let us take the Three Week opportunity in which we are currently enveloped to demonstrate to Hashem--and to ourselves--that we understand what we have to do, and that we are acting upon it!

Rejoicing with H-shem at the Geulah

I just saw this email from Praying with Passion - a beautiful series on the whole but these are such uplifting insights - and exactly focused on the topic of this blog that I had to share them:

PRAYING WITH PASSION- Issue #79
Tefillah Focus Of The Week:
הללוי-ה שירו לה'Rejoicing With Hashem

הללוי-ה, שירו לה' שיר חדש, תהלתו בקהל חסידים. ישמח ישראל בעשיו, בני ציון יגילו במלכם. יהללו שמו במחול...Meaning:(The simple translation of the prayer):
Hallelu-kah! Sing to Hashem a new song, let His praise be in the congregation of the devout. Let Israel exult in its Maker, let the children of Zion rejoice in their King. Let them praise His name with dancing...
Word to the Wise (Meaning within the word):
תהלתו בקהל חסידיםWho is the verse describing when it says, תהלתו בקהל חסידים, “Let his praise be in the congregation of the devout ones?” Sforno (Tehillim 50:5) explains that this refers to those who hold onto the Torah and mitzvos in exile. Upholding the Torah and mitzvos when we see Hashem’s open loving-kindness and compassion conforms to our sense of fairness and justice. However, in exile, Hashem’s loving “hand” is often times hidden. חסידים refers to those who preserve their bond with Hashem despite the hardship of exile, to those who have served Him and clung to Him for so long. To love Hashem in such a difficult situation is considered as going “above and beyond,” which is the definition of an act of piety.
One summer day in 1941, before the enemy took them all away to be killed, Rav Elchonon Wasserman addressed fellow townspeople in the courtyard of the home where he had been staying. Rav Elchonon spoke quietly and calmly as was his practice. Not even the sound of his voice was changed; on his face was his customary earnestness.
‘In Heaven it appears that they deem us to be righteous because our bodies have been chosen to atone for Jewry. Therefore, we must repent now, immediately. There is not much time. We must keep in mind that we will be better offerings if we repent. In this way, we will save the lives of our brothers and sisters in America. Let no thought enter our minds, G-d forbid, which is abominable and which renders a [sacrificial] offering unfit. We are now fulfilling the greatest mitzvah.’
Theme: (An essential concept of the prayer):
The Jewish people, who have been loyal to Hashem throughout the exile, will rejoice with Him when the times of Moshiach arrive.

Insight: (Deeper meanings of the theme):

In Hashem's PresenceThis mizmor, שירו לה’ שיר חדש refers to the future, when the final redemption comes. This is hinted with the word ישמח which contain the same letters as the word משיח (Siddur HaYavetz). As the verse testifies, when the final redemption is upon us, ישמח ישראל בעשיו, the Jewish people will rejoice with our Maker, just as a child delights with his father’s presence after a prolonged absence. The rejoicing will not come simply in response to the abundance and delicacies of the redeemed world, but rather, our joy will be in the revelation of Hashem’s presence and the establishment of His rule over the world.
Shlomo HaMelech (Koheles 7:2) teaches: “It is better to go to a house of mourning than to go to a house of feasting (for that is the end of man) and the living should take it to heart.” The simple meaning of this statement is that this brush with mortality motivates the visitor to examine his priorities. However, there is a deeper, core lesson in the prayer one says upon departing from the mourner, “May God comfort you among the rest of the mourners of Zion and Jerusalem.”
In effect, one tells the mourner that his sadness is shared by the entire Jewish people. All Jews have lost the comfort and security of living in the presence of our Beloved One. From that loss, all other losses unfold. One who understands the deeper meaning of this prayer will indeed feel spurred to re-order his priorities, not only because life is so short, but more so because he will be motivated to do whatever is necessary to hasten the day when the Shechinah’s full presence is restored, the day when all sorrows will end, when we will rejoice with our Maker.

Visualize: (Images that bring the prayer to life):
Coming HomeA young father begins a new business that requires him to travel abroad for six weeks. Each day, the children ask their mother, “When is Daddy coming home?” She keeps assuring them that he will indeed return. They are too young to understand weeks and months, but she does her best to keep their hopes up.
Finally, the big day arrives. The children’s father walks through the door and his children leap into his arms. Soon, he is pulling a wide variety of fascinating gifts out of his bags – dolls, toys, candies and jewelry of every description. The children are nearly drunk with delight as they examine their new treasures. But when their father heads into the kitchen to get some refreshment, the children drop their toys and run after him. Now that they’ve got him back, there’s nothing they want more than to be near him.
In the same way, when the Jewish people are once again able to experience Hashem’s closeness, the physical bounty inherent in redemption will be only a side-benefit. Basking in Hashem’s presence will be our greatest joy. The peace and plenty we will enjoy will only exist to free us to expend all our energy in connecting to our Father in Heaven.

Try This:
Imagine that everything you need for your physical well-being and happiness is right at your fingertips, and that you do not take it for granted. Each and every gift is a constant source of delight and gratitude to Hashem. Imagine that full, contented feeling – the feeling of living in a redeemed world – when you say the words: ישמח ישראל בעשיו.

Geulah Every Day!

From today's Hakhel email:

Special Note Two: We now reach the Seventh Bracha of Shemone Esrei--Re’eh (Na) Veanyeinu--the bracha of Geulah! HaRav Yonasan Eibeschutz, Z’tl, in the Sefer Ya’aros Devash, provides important guidelines and guidance in this bracha. “In this Bracha, one should daven for Geulas Yisroel--not because we will then be the princes of the land and leaders of mankind, which will in fact be the case, but rather so that we can once and for all finally attain Shlaimus and bring an end to Chillul Hashem--as it is permanently replaced with Kiddush Hashem--and this is what we mean by U’Ge’alainu Meheira LeMa’an Shemecha. We should also have in mind that even if we are not worthy of being saved--Hashem can act through his Great Mercy by miracle--outside of and beyond teva-- to redeem us even if we are undeserving--and this is the essence of Ki Go’el Chazak Atta.” HaRav Eibeschutz concludes that even if one did not see the Ultimate Geulah today, he must recognize and appreciate that EVERY DAY we are redeemed from enemies--some more overt, some less overt, who seek to harm, hurt and destroy us in any way they can devise--and Hashem saves us from their designs. This is why the bracha concludes in the present tense--Go’el Yisroel--because we truly experience Geulah every day--and should show our appreciation to Hashem for it. Indeed, it may very well be that if we properly recognize Hashem’s great graciousness to us in our daily Geulos--we can be zoche Middah KeNegged Middah to the great and final Ge’ulah--speedily and in OUR day!

Response to Recent New York State Vote

Great chizuk from today's Hakhel email once again:

Special Note One: We all face the shame and ignominy of last week’s vote by the New York State government. It is no secret that this disgrace took place in a state where a good part of the Jewish World (and even Torah world) reside. Woe to us who live in a generation in which immorality is legislated. The same actions listed as crimes in the State penal codes a few short years ago have become legalized and even legitimated in a hideous and dreadful way--utilizing the term of marriage--which to us is synonymous with holiness. Indeed, the Torah sternly warns us KeMa’aseh Eretz Mitzraim ...U’CheMa’aseh Eretz Canaan Lo Sa’asu--do not follow in the immoral acts of Mitzraim and Canaan (Vayikra 18:3)--and this teaching is so essential and core to our belief that Chazal instructed us to read this Parsha as the Kriyas HaTorah at Mincha on Yom Kippur itself. So what are we to do now? Should millions of Jews put up “For Sale” signs in protest and to avoid c’v any other Sodom-like repercussions. As we look at the horrible galus around us, we realize that there is no where to find refuge among the nations--as they spiral downward in morality and decency. This should certainly serve as one more important reminder to us to daven deeply and well f or Ge’ulah. As we had asked HaRav Yisroel Belsky, Shlita after the 2001 WTC Massacre--what should we be davening for--for things to get back to normal? He responded--Yes--that is exactly what we should be davening for--AND NORMAL TO US IS FOR THERE TO BE A BAIS HAMIKDASH AND FOR US TO BE IN OUR LAND. As we shudder over these events--we should, we must be moved to more Kavana in the brachos of Geulah in Shemone Esrei--where we can find the true answers to this untenable situation. To demonstrate how powerful Tefillah is --we need only look at last week’s Parsha. Regarding the congregation of Korach, Moshe Rabbeinu had to ask Hashem Ahl Teifen El Minchasam--do not turn to their offering....Would there be any thought that Hashem would pay any heed to their scandalous, scoundrel activity?! Yes, the commentators explain--Hashem pays attention to sincere requests. There is something else we can do--a suggestion given to us by a concerned Rav. He noted that this act of Government is an act of impurity, of defilement. What we should do, in turn, is with every small act that we do TRY TO ADD TAHARA into the world. Our dedication to Shemiras Ha’Ainaim, to Tznius (both men and women), to not going after the Chukos HaAkum in attitude, style, dress and thinking is our demonstration that even if we are not physically moving far away from the repulsiveness--in our mindset, in our everyday thinking and way of life--it and they are as far away from us as the North or South Pole. We are so far removed from them--that THEY are in Sodom, and WE are together with Avrohom Avinu--spiritually and thoughtfully with HaKadosh Baruch Hu. Our goal then is to add Tahara--by remembering that we will lead our lives with circumspection, with dveikus, with care.

Preparing to Climb the Mountain

Great pre-Shavuot insights from Hakhel:

Special Note Six: As we move closer to Shavuos, we begin to sense a greater closeness to climbing the mountain itself. During this special period, the Yetzer Hara may be at serious work, actually attempting for us to have a yerida, rather than an aliyah. He has many techniques and trials available to challenge you with at this time: This may go wrong with davening, that may go wrong with learning. This may go wrong at work, that may go wrong at home.... We must especially bolster ourselves, and if there is, in fact, a yerida, we should try to make sure that it instead takes us to a further aliyah. Rather than stumbling, or even despairing from any new, unique or strange pre-Shavuos circumstances or situations--we should use it to propel us higher up the mountain. As Chazal teach, Lefum Tza'ara Agra--according to the necessary effort (such as a steeper mountain) is the fruit born.

In this important regard, Rabbi Eliyahu Schneider, Shlita, provides a great observation. He explains that Pesach and Sukkos may, at least in theory. begin on their own simply by closing your doors at home, driving to a hotel, handing them your credit card, and taking pleasure in the days of Yom Tov. No, preparation, no sweat in advance--and hopefully enjoying Oneg and Simchas Yom Tov with family and/or friends! Shavuos, however, is very different, as its name indicates. There is no Matzah or Seder as there is inherent in Pesach, nor is there a Sukkah to dwell in or a Lulav and Esrog to take, as is part and parcel of Chag HaSukkos. Instead, the essence of the Yom Tov is the ‘Shavuos’--the weeks that precede it--that lead up in preparation to the Yom Tov. Only after, as the Torah refers to it, the Sheva Shabbosos Temimos, can we celebrate Shavuos! There are no particular Mitzvah or Mitzvos associated with this Yom Tov at all, because the preparation for our Kabbalos HaTorah is the essence of the Yom Tov--and the climax is in our hands reaching up and out as we reach the top of the mountain!

We should take the time this Shabbos to reflect upon our preparation and where it will be going over the next 10 days. What will I begin that is new? What is it that I will reinforce? How can I make sure that I will enter Shavuos with the term properly referring to is as Shavuos? Hashem has blessed us with a mind to use. Let us use it for this most sublime and lofty of purposes--which literally fulfills our lives, and even more literally fulfills the world!

Mazal tov, it's a girl!

Chaviva Malka Cohen
As some of you may know on Friday night we were privileged to bring our new daughter into the world. Today we named her and as promised here is the story behind the name. We were thinking of girls' names awhile back and since two of my great-grandmothers were named Chaya we thought about that. But my sister already has that name. (We are Sephardi but my husband has a minhag not to name for the living. Go figure.) Even though it would be for the ancestors and not for the sibling he doesn't like to do that either. So we entertained the idea of Chava being an alternative to Chaya but hadn't decided definitively and were still iffy on a middle name as well.

Fast-forward to after the birth. During the day on Shabbat I had some quiet time to reflect and just my siddur and Tehillim to read in the hospital so I opened up Pirkei Avot in the siddur to review/see which ones I remembered in Hebrew. And I came upon 3:18, "Chavivin Yisrael" etc. and it affected me. I was thinking it sounds a bit like a combination of Chava and Aviva (being that we find ourselves in the spring season). But in addition to that it hit me that I really felt beloved. Throughout the birthing process with 2 amazing doulas (my doula and her student) and the post-partum; I just felt like H-shem was watching over me and caring for us in so many ways. The quality of the hospital staff has yet improved further; having the baby on the weekend enabled me to avoid the dynamiting that they are doing nearby during the week; Shabbat itself was relatively quiet and I was able to get a private room. A local organization even sent someone to offer to bring me some extra food to enhance Oneg Shabbat; just as the hospital served their weekday-type kosher lunch and I was missing my usual Shabbat fare.

Even though these all seem like mundane details they all contributed to a wonderful birth experience. I feel like I'm really at a loss to put this into words in the proper way but that's how the name came to us. And yes, it did occur to me that Chaviva can be translated to Aimee (my secular name) but it was not our intention to give the baby my name.

Malka was a name we were throwing around for the last two daughters as well and is after my mother's father as no one has been named for him yet (My son was named for my father's father and my father-in-law's father).

As my husband said, people may or may not like the name someone gives their child but what they may not realize is that that was always that child's name and it is revealed to each person's parents as a form of Ruach HaKodesh (a light form of prophecy) when they name him or her.

Thank you everyone for permitting me to share this story with you and may you all feel beloved as we have.

Full text of Pirkei Avot Chapter 3, Mishnah 18a
http://www.torah.org/learning/pirkei-avos/chapter3-18a.html

How to Lead Jews Back

This is from today's Hakhel email. It really touched me that I felt obliged to include it here. It's something I have been thinking about recently and the author expressed the idea very well. We need to internalize in some way the impact of our actions as Kiddush H-shem vs. Chillul H-shem and take pains to avoid the latter. I have personally been a witness to negative impressions that are extremely hard to undo from repeated disrespectful behavior from religious Jews. Fortunately I was also witness to the opposite. We can't realize the impact of just greeting someone pleasantly on the street. I will have to save this story for a future post. It was already posted once on Daily Dose of Kindness.

Special Note Three: We are now only four weeks from the giving of the Torah in 5771. The following is excerpted from the wonderful work Leading Jews Back by Rabbi Sholom Smith, Shlita, based upon the teachings of HaRav Avraham Pam, Z’tl: “What did Rus see in Naomi that impressed her so much? The Midrash (Rus Rabbah 2:5) gives an explanation: Why was she called Naomi? Because her actions were sweet and pleasant. Rus saw in Naomi what a life devoted to Torah and Avodas Hashem can do for a person. She saw her sterling middos, her nobility of spirit, her warmth and caring personality. That was what attracted Rus and motivated her to give up a life of ease and luxury and “return” to Yiddishkeit as a penniless, widowed convert, forced to live off the charity of others. This is the enormous power a person with a pleasant, warm personality and good middos has on other people. He attracts followers like a magnet and can have great influence on their lives. This is a proven method to bring closer to Yiddishkeit those who are estranged from the heritage of their forefathers. While philosophical discussions and proofs of the existence of a Creator are certainly tools in bringing Ba’alei Teshuvah back to their roots, a critical factor is to show how the ways of Torah are pleasant and all its pathways are peace (Mishlei 3:17). This has the drawing power to influence people to a Torah way of life. Derech Eretz precedes Torah (Vayikra Rabbah 9:3). This concept underlines the vital importance of Torah Jews conducting themselves with the utmost courtesy and respect in their interpersonal relationships. They must not forget that wherever they go--whether in the business or professional world, or as neighbors or friends--they represent the Torah. One does not have to be a Rabbi or kiruv professional to influence others. Every Torah Jew presents an image to those around him which, depending on his conduct, will either bring others closer to Yiddishkeit or, c’v, cause estrangement from it. It is a responsibility that should not be taken lightly. This can be seen by the great influence one woman (Naomi) has on another (Rus), which set into motion the chain of events which led to the founding of Malchus Bais Dovid and planted the seeds of Moshiach.

Thoughts about the new month, Iyar by Hakhel

Special Note Three: 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? Let us reflect upon the following. The Baalei Mussar note that one afflicted with Tzora’as does not ask others directly to pray for him--rather, “VeTameh Tameh Yikra”--he only exclaims 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 this special month, 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!

Additional Note: A reader wrote the following to us: Rabbi Nachman of Breslov writes that the word IYAR is Roshei Taivos of the words ”Oyvai Yoshuvu Yaivoshu Roga,” thus indicating that the month of IYAR is conducive to see a Mapala for the enemies of K’lal Yisroel!” Hakhel Note: When reciting Tachanun during this month we should have especial Kavannah when reciting these words--that they come to immediate reality--with the events of the past week continuing into the present month!

Special Note Four: As we begin this, the Ninth Month of the Year, we continue our program of especially emphasizing one Ani Ma’amin a month--this month with the Ninth Ani Ma’amin--that this Torah will not be exchanged, and that there will not be another Torah from the Creator. Nothing will be added or subtracted--the Torah will never change. When reciting this Ani Ma’amin, or Torah Tzivah Lanu Moshe, or when reciting Birchos Hatorah--recognize the Torah’s greatness--it is here now with you --TO BE AND TO REMAIN AS IT ALWAYS WAS--FOR ALL TIME!

Hakhel's Response to Bin Laden Death

Special Note One: A horrific Rasha was eliminated from our midst, and the announcement to the world of this fact was made on 28 Nissan, the date upon which the walls of Yericho fell at the seventh Hakafah of the Bnei Yisroel around the city. Most certainly, a grand lesson to us all is that Hashem takes every deed into account, and rewards and punishes at such time and in such manner as He deems fit. “We are reminded that as a nation there is nothing we can’t do,” is a quote of President Obama when announcing the Rasha’s pegira that flies squarely in the face of not only what we believe--but what we know. It is Hashem and Hashem alone acting and in control from Aleph to Tof. Additionally, Hashem has presented us with a graphic opportunity and display of how All of His Ways are Just, and that no one can hide himself or his deeds on the Day of Judgment. He was responsible for the murder and destruction of the family life of tens of thousands, and has only begun to receive his eternal punishment. We can learn that on our own personal level, LeHavdil, we will have our day on the things we do right, and the things we do wrong. Doesn’t it make a lot of sense to turn the word of Lashon Hara about to be uttered into a conciliatory phrase or even a compliment, a Kavannah-less into a Kavanna-filled prayer, and a minute of Bittul Torah into minute of Talmud Torah. Instead of wasting five minutes on something that you know is really needless, why not make a call to someone who needs Chizuk or think about Teshuva that needs to be done. It is our life--it is precious, it is invaluable, it is everlasting, it is eternal--and it what we make of it!

We asked a close Talmid of HaRav Moshe Wolfson, Shlita, how he felt the great Mashgiach would view these recent events. He responded with a few points:

1. It must be that the Sarim, the Heavenly representatives representing the various Yishmael parties are failing and falling, as a precursor for the Haramas Keren Yisroel;

2. That this is a time U’Viarta HaRa’ah MeKirbecha--a time of ridding the world of each individual’s evil; and

3. Hashem is showing us an Ais Ratzon, and that we should wisely use it with improved Tefillah and increased Torah study. ‘The wise man’s eyes are in his head’, and one should be using his head at this time to enhance his daily Avodas Hashem in a real and tangible way. Every person knows something that he can do in the here and now to improve his daily life.

Pesach and Geulah

From today's Hakhel email:

Special Note Seven: The Vilna Gaon and the Maaseh Nissim Haggadah teach that the Geulah from Egypt was called “Chairus Olam--eternal freedom”--because the Geulah of Egypt was the root of, and source for, all future Redemptions. When one does Teshuva, he must always look back to the source, to the beginnings, of the avaira in order to uproot and destroy his connection to it. Similarly, when yearning for our own final Geulah, we must study and review how our initial Geulah came about and what happened--in order to properly connect to it. This being the case, one can never learn enough of the Haggadah, its discussions and its teachings. While intellectually one may know the ten Makkos by heart (including details from the Medrashim), shoot off the four reasons that we were redeemed, or list in perfect chronological order the Mitzvos we have on the Seder night, this is simply not enough. Even if we “know it all”, we must come back year after year to the same concepts, the same lessons, and even to the same words, so that we continue to emotionally internalize Geulah through continuously developing a greater spirit of faith and belief in Hashem within us (See Michtav M’Eliyahu, Volume 4, Page 249). The night of the Seder, with the uplifting four kosos, the Matzoh, the paradoxical Korech, the amazing Haggadah, and the unrestrained Hallel, is given to us by Hashem to continuously expand this spirit of Cheirus Olam within us.

As we move closer towards the Seder, our heightened feelings and awareness of Geulah should move us towards a greater appreciation of Cheirus Olam. As we study the Haggadah and its various interpretations, we should literally feel energized, elevated and uplifted. One should be ever on the real alert to apply the Haggadah’s teachings to our current Golus, and to our anxiously anticipated and awaited Geulah--may it come speedily and in our days. Remember this key phrase as we steadily rise to the occasion of Pesach--it is Cheirus Olam!!

Chodesh Tov! Some notes from Hakhel on today's deep significance

Special Note Four: Today is one of the most renowned days in the Torah, as, once again, we read last week, Hashem taught Moshe Rabbeinu on this day-- “HaChodesh HaZeh Lochem Rosh Chadoshim--This month is the first month to you of the year…” (Shemos 12:2).

The Gemara (Shabbos 87B) teaches that Rosh Chodesh Nissan took “Eser Ataros”--ten separate and distinct crowns--for ten unique events that happened on this day, which include the first day of the Avodah--the complete service in the Mishkan, with Aharon and his descendents to serve everlastingly as Kohanim Gedolim and Kohanim. It was also the first day ever of the Shechina descending into the Mishkan, and of fire coming from Heaven to consume the Karbanos.

Additionally, not one or two, but eight different Parshios of the Torah were taught to K’lal Yisroel on this specific day (See Gittin 60A).

The Navi in Yechezkel (45:18) teaches that on THIS DAY the “Miluim”--the consecration of the THIRD BAIS HAMIKDASH will commence. Accordingly, the Siddur Bais Yaakov writes that all who are “Mitzapim L’Yeshua”--await the Redemption--should recite the Pesukim related to the dedication of the Third Beis HaMikdash in Yechezkel, 43:18-27 and 45:18-20.

Indeed, the first 12 days of Nissan, the days of the dedication offerings of the Nesi’im (the princes of the tribes) in the Mishkan, are so powerful that Reb Menachem Mendel of Rimanov taught that in each of these days are inherent an entire month of the year. With true clarity of vision, on each of these 12 days, one can understand what the entire corresponding month will be like. The first day of Nissan provides the clarity for the entire month of Nissan, the time of Redemption.

Today’s Nasi, i.e., the first one to bring Karbonos in the Mishkan, was Nachshon ben Aminadov, who was the same Nasi who jumped into the stormy sea for Geulah. Perhaps the lesson for today is not to be ashamed or hesitant--but to jump in--to give it all that we have, to prepare for--and to bring--the Geulah!

Today is also the first day we can recite the Birchas Ha’Ilanos (list of locations supplied yesterday), upon seeing a blossoming fruit tree (See Shulchan Aruch, Orach Chayim 226 for further details on the proper performance of this Mitzvah). One can show his/her zerizus and chavivus--alacrity and dearness--for this once-a-year Brocha by reciting it as early in the month as possible.

Finally, Rosh Chodesh Nissan is the Rosh Hashana for Shekalim (Rosh Hashana 7A)--the day **NEW** contributions were **REQUIRED** to be used to purchase the daily sacrifices for the Bais Hamikdash (no matter how full the Temple treasury already was). This teaches us that today is the day to start again, with a fresh and new commitment, to utilize the coming days to personally spring and blossom. Let us feel the Special Time in the AIR--and improve and elevate our actions accordingly. The opportunity is oh so blatant--grab on and enjoy!

H-shem, You owe me, big time! by the Shmuz

Please note: This week's article is a bit long. I feel it deals with a major issue that many of us face and requires a perspective change, however it took me a bit to get to that. I think it's well worth the few minutes it will take.

Have a good Shabbos,
R' Shafier
HASHEM, You Owe Me - and You Owe Me Big Time

HASHEM, I don't mean to complain, but you owe me. I mean, just look at everything I do for you. I daven. I put on tefilin. I eat only kosher. It's not easy, you know. When I'm on the road, there are times when I can barely find a snack. But more than that, I never miss a day of the daf. Each morning at 6:25 AM, there I am in shul, Starbucks cup in hand, sitting back ready to listen.

And, what do I gain from all of this? Nothing. It's not about me. These are simply things that I do for you. They make you happy, so I do them. So naturally, after all the things that I do for you, in return, I expect a few things, minor things, like health, food, clothing, money, a house, a car, and a vacation each year - just the bare necessities of life.

What's wrong with this picture? To answer this, we need to step away from our limited perspective.
Life is Like a Dream
Imagine you are aboard a large ship, set out on a beautiful ocean voyage. Not a care in the world, you relax to enjoy a well-earned break. On the second day of the journey, towards evening, the weather turns bad. Pelting rain. Howling winds. The vessel, once looming and enormous, seems to shrink as it is tossed and thrown by the ocean. You go down to your room and lie down to a fitful sleep. In the middle of the night, you awake with a jolt. The floor is bucking. The walls are shaking. You get out of bed and stumble, almost falling. You catch yourself and lurch to the door of your cabin.

Holding onto anything you can grab, you fight your way up to the deck and emerge to see nothing - a night as dark as pitch. The ship itself seems to be tearing apart with every roll and surge of the ocean. "This is bad," you think to yourself. But you don't realize how bad it is until you see the captain's face as he addresses the crew. Abject terror grips him as he cries out, "We're going down! Women and children first! Then every man for himself!"

Lifeboats fly overboard. People run. Jump. Almost as if in a dream, you move forward. You don't know how, you don't know why, but you find yourself in the ocean. The water is freezing. You can't see. You're so numb, you almost can't feel. The blackness is everywhere. Somehow, you climb into an empty lifeboat - and pass out.
On the Island
Much later, you wake up, look around, and slowly come to your senses. "What? Huh? Where am I?" Slowly, you realize that you are shipwrecked on a deserted island. How much time has passed, you can't tell. Where you are, you have no idea. The one thing you do know is that you are famished, and parched. A long row of trees stands in front of you. You enter, stumbling, hoping against hope that someone, anyone is there. After a while, you notice a path. At first, it's just a break in the undergrowth; then slowly it becomes smoother and more defined. It leads you on to an opening. And you look out. In the distance stands a castle - moat and all - majestically set against a breathtaking backdrop of lush gardens and orchards. Almost trancelike, you walk towards it.

As you get closer, you notice that the long drawbridge covering the moat is down, and the gate to the castle is wide open. You cross the bridge and enter. Before you stretches a long and stately hallway with an enormous regal ceiling. Suddenly, you are overcome by the sweet aromas wafting in the air. You almost forgot how hungry you were, but now it all comes back to you in a flash.


The smells draw you into a magnificent dining room. In the center sits an ornately-carved, mahogany table, twenty feet long-laden with fresh food. You look around. No one is there. Not a sound can be heard. You don't know what to do. Your wonder doesn't last long, though, as the grumbling in your stomach pulls at you. You sit down into a plush armchair at the head of the table, and begin wolfing down everything within reach.

After a while, your appetite subsides a bit, and you look at the different foods on the table. You are amazed-astonished would be a better word. Every delicacy, every gourmet dish you have ever heard of and many that you don't even recognize, is set out on the table. It looks like it was all just prepared, waiting for someone. You continue eating until you are stuffed.

Slowly, you get up and wander about the room. Regal portraits adorn the walls. Gilded moldings trim the ceiling. You have never seen a room decorated with such care and attention to detail. "This is magnificent," you think to yourself.

You walk out into the hallway, and the plush carpeting almost melts under your step. You pass a sitting room and then a library, as you walk around the most striking, elegant mansion you have ever seen. In the center is a grand, circular staircase. You climb up to see a string of rooms. . . and one door is ajar. You enter. In front of you is a bed, beautifully made with satin sheets, a ruffled pillowcase, and the bed sheets turned down invitingly. Your sense of wonder is overcome by sheer exhaustion. You lie down to sleep.

It Continues
Twelve hours later, much refreshed, you awaken to the smell of freshly brewed coffee. Heading back down those elegant stairs you climbed last night, you again see the dining room table filled with food, but this time with breakfast fare: eggs, pancakes, waffles, toast, and freshly-squeezed orange juice. The armchair is pulled out, and in front of it is a plate of your favorite food: pancakes with maple syrup. You sit down to a grand repast. After having your fill, you get up and go out for a walk to the back veranda.

In front of you stretches a beautifully-tended garden, with rosebushes and daffodils - all trimmed back, all arranged with great precision. You go for a long walk. When you return, you again find the dining room table set, but this time with lunch meats, fried potatoes, and Caesar salad. Again your chair is pulled out. It is becoming clear that something is going on.

That evening, as you climb back up the staircase and find the door to your room door open again, this time with a fire lit in the fireplace, the sheets turned down, and the shades drawn, it hits you, "Someone is here. Someone is watching. Someone is taking care of me. But I don't see a soul. I don't hear a sound."

The next day as you walk into the gardens, you discover a trail, heading into the woods. You follow it, and it leads you to a brook - crystal clear water gently flowing over a bed of rocks. "I always read about babbling brooks, but I never knew they actually made that sound," you think to yourself. "It is so peaceful. Serene." You reach down, cup your hands, scoop up some water, bring it to your lips for a nice cool drink - when you suddenly see a large yellow sign. Please! Please, do not drink from this brook. The water is poison." You drop your hands; the water falls through your fingers. "Hmmmm...The sign. Who put it here? And the paint is fresh. It looks like it was just placed there today. Strange."

You continue your walk, following the brook as it leads you to the other side of the island. You emerge into a clearing, and your breath leaves you as you see-a lagoon! Magnificent white sand surrounds a small lake of placid, warm water. "It looks so tempting. I think I'll go in for dip."

As you walk closer, you see another sign: "Please! Please do not swim here. This lagoon is infested with man eating piranhas."

You look into the water, and there they are large, innocent looking fish - with the sharpest teeth you have ever seen. "Who put the sign there? What is going on?!"

The Secret Discovered
And this continues. Day after day, week after week, your every need is taken care of, your every requirement met, your every desire catered to. After an entire year of living in the castle, one morning as you come down the grand staircase, there is a rustling in the kitchen. Dishes clatter, frying pans clang, and a spoon scrapes against metal - someone is there!

You call out in a booming voice that you almost don't recognize. "I don't know who you are, I don't know why you are doing this-but you make a mean roast beef. And those waffles. I mean, they are great. Thank you."

Suddenly, the kitchen door flies open, and a parade of cooks, chefs, and wait staff pours out. Behind them walks the master of the manor. He motions for quiet. Everyone listens in revered silence as he speaks. "You have recognized me. You realized that I have been caring for you. Not only that, but you have thanked me. And even more, you obeyed my warnings. Not once did you drink the poisonous water. For all this, I am deeply, deeply appreciative. I don't even have words to express how happy you have made me! And so, I feel that I must reward you. Because of what you have done, this mansion, its servants, its lands and holdings all belong to you - as a small token of my appreciation for this great service that you done for me. "
What This Means
This is a parable to life. We are that guest and HASHEM is the master of the manor. From the time that we arrive on this planet, our every need is taken care of, and every requirement has been anticipated and planned for. We enjoy luxuries, pleasures, sights, sounds, flavors, aromas and tastes, each carefully designed and crafted for our enjoyment. We were given, health, well-being, food, clothing, a home, and our very existence. And HASHEM has given us a very exact game plan. Do this and don't do that. This will help you grow and accomplish. This will damage you.

What does HASHEM ask in return? That we recognize Him. That we cut through the darkness and realize that there is a master to this home. Someone sets the table and cooks the food. If we recognize this, we are richly rewarded. If we manage to actually perceive our Creator, we acquire our World to Come, which is so magnificent that it defies description.

One of the hallmarks of maturity is understanding, and one of the understandings of a mature person is that HASHEM doesn't need us. HASHEM lacks nothing and needs nothing. HASHEM created us to give to us, expecting nothing in return. He gave us all of the tools we need and the opportunity to spend a lifetime growing and accomplishing. And He gave us a system of self-perfection. The mitzvahs are the vehicles that allow us to grow.

While it is true that if we follow the Torah system, we will be rewarded for eternity - it isn't because we deserve it. It is because our Creator is giving, loving and kindly. Everything that we do doesn't help HASHEM. Torah, mitzvahs, emunah, bitachon - HASHEM doesn't gain from them. We do. We improve; we grow. For eternity, we will be what we shaped ourselves into: great or mediocre, accomplished or impoverished. The greatest gift that HASHEM gave us is the gift of life. He also gave us health, well-being, and our very existence - all for our good, all for our benefit.

"HASHEM you owe me. You owe me big time."

Ah... somehow, I just don't think so.

Remember Yerushalayim on Shushan Purim

From today's Hakhel Email:

Special Note Two: We provide here a thought in Shushan Purim that we believe is poignant, which we have provided in past years: Yerushalayim is remembered on Shushan Purim, by our observing Purim on that day in its environs in order to increase its honor. With the honor and glory of Yerushalayim so much at stake in our time, we provide the moving words of Dovid HaMelech in Tehillim 122: “Sh’alu Sha’lom Yerushalayim Yishlayu Ohavoyich…--pray for the peace of Yerushalayim; those who love you [Yerushalayim] will be serene.” The Radak in his commentary to this Pasuk teaches that these are the words that Jews must utter in Galus--Pray to Hashem for the peace of Yerushalayim. What is the “peace of Yerushalayim?” The Radak (almost prophetically) writes that this can only be attained with kibutz galios--the ingathering of the exiles--because there will not be peace as long as the “Arailim” and “Yishma’aylim”--the Christians and Arabs--war over the City.

In his commentary to this very same Pasuk, HaRav Avrohom Chaim Feuer, Shlita, brings the following Chazal (from Meseches Derech Eretz Zuta): “HaKadosh Baruch Hu said to Bnai Yisroel: ‘It was you who caused the Bais HaMikdash to be destroyed and My children to be driven into exile. All I ask is that you pray for the peace of Yerushalayim and I will forgive you!’”

Based upon the teaching of Dovid HaMelech, as explained by Chazal and the Radak, it is incumbent upon us to do what we can at this pivotal point in our history. We cannot place the blame on this Israeli politician, or that foreign Head of State, on this Arab terrorist, or that Arab terrorist, and be satisfied that we are doing all that we can. After all, Haman was a Rasha, and Achashveirosh was a Rasha and/or a fool, but ultimately it was the Jews at that time that got themselves into that mess and had to get themselves out of it. The responsibility for Yerushalayim--for our kibutz galios--which is so imminent, falls squarely on our minds and hearts. We must hold ourselves accountable, not as a matter of guilt, but as a matter of responsibility--to ourselves, our families, and our people. We cannot afford to sigh once or twice a day, and otherwise be callous and indifferent to the grave situation at hand. Dovid HaMelech gives us the key to unlock the door- “Sh’alu Sha’lom Yerushalayim Yishlayu Ohavoyich”--Daven! Daven! Daven!

If one does not feel he has any more time to recite additional Tehillim during the day, let him at least be sure to recite the brocha of “Vl’Yerushalayim Ircha”--which he is reciting in any event three times a day in Shemone Esrei--with purity of mind and heart. For the next four weeks until Pesach, let us use our Power of Prayer--for the sake of Yerushalayim, which is oh so much for the sake of ourselves, for the sake of K’lal Yisroel--and for the honor of Hashem!!

Some Thoughts About the Recent Earthquakes and Tsunamis

Today my husband and I were talking about the situation in Japan with their nuclear power plant. He was saying how in one day H-shem can destroy an industry - referring to countries that are now trying to do away with their nuclear power in light of what happened in Japan. Some things are just too dangerous; even for "peaceful" purposes. Now it remains to be seen what will happen with Iran. We talked about the Chernobyl disaster too. So I was thinking, why didn't we all "get it" after that? (i.e. that nuclear power is too dangerous). And furthermore why didn't the Japanese themselves get it after Hiroshima and Nagasaki? Then I thought maybe it's because in Chernobyl and Hiroshima/Nagasaki human error and actions were involved but the recent events resulted from an Act of G-d. Maybe we are all starting to get it now. We are not in control of the world. We can't be haughty anymore and assume we have the science and technology to be on top of every event and be able to prevent any mishap. We weren't on 9/11 and we aren't now.

Some Thoughts About the Itamar Murders

It's hard to know what to say about events like the brutal murders in Itamar on Shabbat. Recently I picked up Rabbi Deutsch's book, Let My Nation Live, a narrative of the Purim story based on Midrashim and other sources. It talks about Amalek and their attack on Bnei Yisrael and how they (sorry to be so graphic) actually ate blood. Makes you wonder about the many blood libels and massacres the Jews have suffered over the centuries. As if to say, look who is accusing whom of killing children for blood! (We, who take pains to never ingest blood on principle).

My friend Channah sent me a Dvar Torah from Rabbi Eli Mansour about Purim as well. It said that Amalek attacked when Bnei Yisrael were expressing doubts about H-shem being with us. So our job in eradicating Amalek today involves removing doubt - having a Rav and asking him questions to remove doubt, and working on our Emunah (i.e. to realize on a higher level to Whom we are davening and improve the quality of our prayers). With regard to the recent tragedy I would add that instead of injecting doubt we should take the opposite approach and reinforce our commitment to route out evil, and redouble our hishtadlut to live in and build the Land of Israel.

I don't have the link on hand but I believe it was JEM in Crown Heights who put out a video of the Lubavitcher Rebbe ZY'A talking (in the 70s or 80s!) about the halacha that if a Jewish border city is threatened all we have to do is take up arms. H-shem will do the rest! I think we need to take this lesson to heart in terms of hishtadlut as well as in terms of Emuna.

Temporary Mishkans and Temples and our ongoing relationship with H-shem

Thanks to my friend Channah for sending these beautiful insights from Partners in Torah's Rabbi Elazar Meisels:

Talking Points - PEKUDEI
1. GONE BUT NOT FORGOTTEN

"These are the accounts of the Mishkan (Tabernacle), the Mishkan of Testimony, that were drawn up by Moshe's order; for the work of the Levites under the direction of Isamar, son of Aharon the Kohein." 38:21
"Is there really a Jerusalem in the Heavens [that corresponds to the earthly city of Jerusalem and its Temple]? Indeed there is! As it is written..." - Talmud, Tractate Taanis 5a
The Mishkan, The Mishkan - The dual use of the term Mishkan in this verse is to symbolize the existence of the two Mishkans; one in heaven and one on earth. The word "Mishkan" derives from the word, "moshech" which means, "to draw from," and indicates that the Mishkan below drew its strength and sanctity from the Mishkan on high. - Rabbeinu Bachya
Although our corporeal and limited minds cannot comprehend the existence of a heavenly Mishkan, our sages assure us that such a "place" exists, and that it served as the spiritual component for, and provided spiritual sustenance for Hashem's earthly abode. Additionally, the Talmud teaches that although His earthly abode no longer stands, the heavenly abode is still very much in existence and provides an assurance for a future rebuilding of the Temple. It is only here on earth that our sins affected our relationship with the Almighty, causing Him to withdraw from us. In the spiritual realms however, the relationship is very much alive, and awaits only our renewed interest in reviving the relationship to its former levels, before inspiring the rebuilding of the Third Temple, speedily in our time!
2. TEMPORARY TEMPLES
"These are the accounts of the Mishkan, the Mishkan of Testimony, that were drawn up by Moshe's order; for the work of the Levites under the direction of Isamar, son of Aharon the Kohein." 38:21
The Mishkan, The Mishkan - The word "Mishkan" is mentioned twice in the verse. This is an allusion to the Beis Hamikdash which was twice taken as " collateral" [symbolized by the word "Mishkan" which also means "collateral"] by being destroyed due to the iniquities of the Jewish people. - Medrash Tanchumah 5, Rashi, Daas Zekeinim
The destruction of the two Batei Mikdash is starkly alluded to in the words, "HaMishkan" and "Mishkan HaEidus."
Mishkan = 410 - the number of years that the first Bais HaMikdash was in existence until its destruction
HaMishkan = 415+5 [the number of letters in the word] = 420 -The number of years that the second Bais HaMikdash was in existence until its destruction.
HaEidus [lacking a Vov in this verse] = 480 - The number of years from the Exodus until Shlomo HaMelech built the Bais HaMikdash.
All of these events were foreseen by Moshe well in advance of their occurrence and hinted to in this verse. - Rabbeinu Bachya
It is important to note that even at the height of their excitement over the construction of the Mishkan, the leaders were well aware of its limited lifespan. They also foresaw that many years would pass before the construction of the first Bais HaMikdash (Holy Temple), which would be destroyed, rebuilt, and destroyed again. The message contained with this is that although the length of the exile is a difficult and bitter pill to swallow, it is not a cause for concern about the steadfastness of our relationship with Hashem, since it is all part of a plan that was foretold well in advance. Our sins may have temporarily sidetracked the relationship, but they never doomed it or gave Him cause to reject us in favor of some other religion.
3. CLEARLY CLOUDLY
"For the cloud of Hashem was upon the Mishkan by day, and fire would be on it by night, before the eyes of the entire House of Israel, throughout their travels." 40:38
Before The... Entire House of Israel - Although the Clouds of Glory accompanied the nation upon their departure from Egypt, it only remained with them until they reached the Sea of Reeds, and was only visible to the prophets among them. It was only after Moshe requested [Shmos 33:17] that Hashem elevate the entire nation to a level where His presence would be visible to all, that Hashem granted his request and the Clouds appeared before "the entire House of Israel." It is this stunningly crystal clear degree of Divine perception whose return we eagerly anticipate in the Messianic Era. - Gaon of Vilna (Rabbi Elijah ben Solomon Zalman, (1720-1797)
In his introduction to the Book of Shmos (Exodus), Ramban writes that this Book is the story of the first national exile and redemption of the Jewish people. This cycle could not be considered complete until they returned to the exalted level of their forefathers upon whom the presence of Hashem rested constantly on their tents. It was not until the construction of the Mishkan that this goal was realized as evidenced in this verse. Therefore, it is a fitting conclusion to this Book.

New Zealand Earthquakes After-effects for us

From today's Hakhel email:

Special Note One: As the Arab world continues to totter, as the after-effects of the earthquake in New Zealand shockingly appear, and the Western World is reminded of all of the world turmoil with drastically increasing oil prices--where does this leave the Torah Jew? Let us look for a moment at Tehillim Kepitel 99 (to be the Chapter of the day in Nach Yomi later this week!). There, Dovid HaMelech states: “Hashem Malach Yirgezu Amim Yosheiv Keruvim Tanut HaAretz--Hashem has reigned: let peoples tremble; before Him who is enthroned on Keruvim, let the earth quake” (Tehillim 99:1). Our relationship with Hashem is symbolized by Keruvim as well--the Keruvim on top of the Aron described in last week’s Parsha (Shemos 37:7-9). The Keruvim teach us that our lives are to be focused at Hashem and what Hashem wants of us in this world. By focusing on Hashem, we are constantly reminded that our goal in life is to constantly elevate ourselves spiritually--to gradually be better--to steadily attain new gains and set new goals. This, of course, brings us to our daily aspiration, our daily ambition--Teshuva BeChol Yom!

In order to help us accomplish this task, the Sefer Orchos Tzadikim (in the Sha’ar HaZechira--which contains 30 items that we should Always Remember) provides the following potent one-sentence instruction: IN HEBREW: “Veyishal MeiElokim Aizer Sheya’azreihu Veyodiahu Chochma, VeYechazek Aivarav Lisbol Mitzvosav VeLa’alos Madreiha Achar Madreiga.” IN ENGLISH: One should remember to ask Hashem (Hakhel Note: We believe the intent is at least daily) for His Help in teaching him wisdom and its ways, and in strengthening his body to perform the Mitzvos so that he can continuously raise himself to higher levels in life. Perhaps one can write this thought in his Siddur after Elokai Netzor. Please recall the words of the Ramban in Parshas Shemos (which we had previously published) in which the Ramban writes that the reason Moshe Rabbeinu was not healed form his speech impediment at the Burning Bush was that he had not asked to be healed--and that if had asked for it, it would have been answered! Let us make sure that, daily, we make sincere and appropriate requests for Hashem’s assistance in helping us focus--and Hashem, represented by the Keruv facing us--will have something very important and very worthwhile to answer!

Geulah through a Closed Mouth

Great tips on how current events should inspire us to teshuva from yesterday's Hakhel email:

Special Note Two: As Arab Governments (Yishmael) remarkably weaken and falter before our very eyes--only a few short years after the Western World (Esav) began tottering from both security and financial perspectives, we recall the words in last week’s Parsha in which Hashem advised Moshe Rabbeinu--”Ve’Roisa Ess Achorai U’Fanai Lo Yeira’u--You will see my ‘back’, but not my ‘face’--you will understand events after they happen but will not be able to understand them prior to then. We all know that something is happening--we simply don’t know what it is--and we are not supposed to, for if we did we would have Nevi’im . So what is left? Of course, it cannot be said enough--it is Teshuva--the desire, the longing, the movement, the actual strides to put your life and the lives of those close to you in the right direction.--in that very same direction as those20% who left Egypt, and not the 80% who tragically remained forever behind. The first steps in Teshuva are identifying the foibles and the shortcomings, the failures and the faults. The next step is feeling true remorse over them and realistically resolving how to not fall to them so easily again. Every day, we recite the words “Selach Lanu Avinu Ki Chatanu--Hashem, please forgive us for having sinned”. Without proper charata--remorse over a misdeed, what worth is the thrice daily lip movement? Is there any redeeming value to saying something to Hashem which you don’t mean now--even if you do intend to mean it five or six months from now when Elul gets closer? The key is valuing each day here and now, and not letting it pass without a new step in the direction of shleimus--making oneself whole as a person. Just as with the body--when we bang our foot, we begin to walk funny, so too it is with the soul--if our tongues are a bit too loose with a little loshon hora, or with coarse, hurtful, or non-complimentary words (even if they are simply only words that you wouldn’t say in front of your Rav, your Rebbe...or your shadchan)--then our Tefillos are also hurt and wounded, and our words of Torah are far from pristine. Not letting the indiscretion, the carelessness, the instinct-over-intellect, happen again, and doing this consciously and consistently, day after day, will provide daily elevation--not only in Shemiras Halashon, but in one’s precious words of Torah and Tefillah as well.

There is something even more powerful. As we have noted in the past, the Chasam Sofer explains that the month of Adar, according to his reckoning, is representative of Shevet Binyamin. He explains that the stone on the Choshen for Binyomin is Yospheh--which can be split into two words--Yesh Peh--he has a mouth. This, the Chasam Sofer explains, is what allowed Mordechai from Shevet Binyomin to be victorious over the Lishna Bisha--the evil words of Haman which were set to literally destroy K’lal Yisroel. Mordechai was a descendant of Binyomin who had a mouth--but kept it closed and did not tell his father Yaakov what his brothers had done to Yoseph; Binyomin’s descendent, Shaul Hamelech also had a mouth, but once again kept it closed until the time came to be declared King; Esther HaMalka as well did not reveal ‘moladata’, where she was from, despite the immense pressure from the king for her to do so--and as a result all of K’lal Yisroel was saved. Succinctly stated, the closed mouth of Binyomin--the Yoshpheh-- literally brought salvation to us all. By following in the Yoshpheh tradition (you may even very well be from Shevet Binyomin!), you are not only saving your own mouth from contamination, you are not only immensely approving your words of Torah and your words of Tefillah--but you are bringing us all one step closer to the Bais Hamikdash and Geulah--as Hashem’s House is especially nestled... in the nachala of Shevet Binyomin!