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!

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.

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.

Thoughts for the Upcoming Hilula of Rachel Imenu on 11 Cheshvan

Let's take some inspiration from Today's Hahkel Email and daven for the Geulah!

Special Note One: Relating to our Mama Rachel, we provide the following two moving insights, as previously published:

1. From a reader: When we speak about Rachel Imeinu, we say, ‘Kol b’ramah nishma...Rachel mivaka al baneha ki eineinu...--a voice is heard on high...Rachel is crying about her children....’ The word ‘mivaka’ seems to be grammatically incorrect. The definition of ‘mivaka’ is to cause someone else to cry. The question is why do we use this term for cry? If Rachel is crying for us on High (as we know that Hashem says that her tears are going to bring the geula) why is the term ‘mivaka--causing to cry’--used?! The pasuk should simply say, ‘Rachel bocha--Rachel is crying’ because she is constantly crying for us to come out of galus! The answer could be that Rachel Imeinu is crying because we are not crying! She is trying to get us to cry out of the pain of galus because we seem to forget where we are. What we have to do now is cry out to Hashem and beg and plead for Him to take us out! Rachel is trying to get us to cry, to feel uncomfortable in galus. If we don’t feel like we are in galus and we don’t cry out to Hashem, then why should He take us out altogether?! If we are fine where we are, then why should anything change? The only way to get out is by asking for it! So take out your siddur, take out your Sefer Tehillim or use your own words to BEG Hashem to bring us out of galus! And THEN Hashem will be able to tell Rachel Imeinu, ‘Minee koleich m’bechee v’einayich midim’ah,’--Rachel, you can stop crying, because ‘v’shavu banim ligevulam,’ Bnei Yisroel will return to their boundaries. May we all have the zechus to see these very words come true!” Hakhel Note: Thank you, and may the pasuk ‘‘those who plant seed with tears will reap with joy’’ be fulfilled speedily and in our day!

2. HaRav Chaim Shmuelevitz, Z’tl, while once at Kever Rochel, was overheard to have said that although Hashem had instructed Rochel Imeinu not to cry, he, “Chaim,” was asking her to cry for her children. The question is clear--if Hashem told Rochel Imeinu not to cry, how could HaRav Shmuelevitz--“Chaim”--seemingly go against this order and ask her to cry? Some say, that HaRav Shmuelevitz himself answered the question by explaining that while a father (Hashem) could tell his daughter to calm down and not cry, a child (such as HaRav Shmuelevitz) could ask his mother to show a special care and concern for her children.

A second explanation is given in the name of HaRav Moshe Aharon Stern, Z’tl, who teaches that Hashem, by telling Rochel that she didn’t have to cry, was actually inviting further supplication and tears. HaRav Stern draws the parallel to Hashem’s response to the sin of the Golden Calf, where He tells Moshe Rabbeinu, “Leave me alone and I will destroy them,” even though Moshe had not yet asked for mercy from Hashem for the Chait HaEgel (See Shemos 32:10 and Rashi there).

There is an extremely important lesson for us here. HaRav Matisyahu Salomon, Shlita, notes that the Bais HaMikdash is referred to as the “Sukkas Dovid HaNofoles” (Amos 9:11 )--as the falling/fallen booth of Dovid. He explains that the word “Nofoles” is meant to inspire us to picture a person or a precious object as it is falling and as it finally falls. He or it is not in its natural or proper position. Something that is falling or has fallen, must be picked up and placed where it is supposed to be.

The Navi teaches that Rochel Imeinu cried for her children. HaRav Shmuelevitz asked her to keep crying. Likewise, the Navi tells us that we must recognize that the Bais HaMikdash is Nofoles. We, too, must do everything in our power to pick it back up. How? May we suggest that at some point in the day we follow in the footsteps of our Mama Rochel. We should take a moment out to envision the falling in front of us--and do what we can to stop the fall by asking Hashem to raise up, and keep up, that most precious possession, to Him and to us, the most special place on earth, the Bais HaMikdash.

May the words of Hashem to Rochel--“there is a reward for your actions--and your children will return to their borders” then ring true for our actions, as well, speedily and in our day!

Tisha B'Av Post

I had wanted to post this but didn't - I thought it had some very powerful messages. Not to dwell on negativity - I know Tisha B'Av is over and we are approaching Tu B'Av - I still wanted to share these with anyone interested from the Erev Tisha B'Av Hakhel email:


As we sadly noted last year, if we have to sit down this Tisha B’Av, we should take the time out to go over in our mind some of the difficult concepts that we tend to ignore, or at least avoid, during the rest of the year—the churbonos and the tzaros that have accompanied us through the ages and into our day.

Can we not shed a tear over:
The pain of the Shechina over the chillul Hashem of the Galus (the Father’s pain is greater than the child’s)
The void left by the Beis Hamikdosh that is not with us and the concomitant void of sanctity within us (we could be closer to angels, and not closer to animals)
The honor of Klal Yisroel that has been cast to the ground and trampled upon
The hundreds of thousands of Russian Jews who have been numbed by Communism
The sorry hatred of secular Jews to Torah Jews
The Shapiros and Horowitzes of the world who are not Jewish
The Crusades
The Pogroms
The 1648-1649 Massacres
The Holocaust
The Sbarros bombing, the bombing of Bus Number 2, the Leil HaSeder Attack, the drive-by murders, the tractor terror, the Mosad HaRav murders, the hundreds of other terrorist attacks, the murders and maimings, the mortars and bombs, the soldiers and the children all under attack
All of the unnecessary sickness and suffering for 2000 years (multiplied by each second of pain)
The desolation and ruination of the Har Habayis, Har Hazeisim, Chevron, Teveria…
Sinas Chinam—smiling at the mishap of another, failing to properly rejoice at another’s simcha, and finding it hard to accept another's honor and success
The Jews who do not even know that Tisha B’Av exists
The Jews who know that Tisha B’Av exists and do not grow in their resolve to do something to end this Churban as soon as possible
The Navi (Yeshaya 1:3, which we read as part of last week’s Haftora) teaches “Ami Lo Hisbonan--My nation did not consider.”
Rashi adds that the people knew they were acting improperly but “tread with their heels” on this knowledge, and simply “did not take it to heart.”
We all know too well the desperate straits we are in at this time, in which we deal with the Churban of Eretz Yisroel and Yerushalayim--the defiling of a land and of a people on the one hand; and the turmoil in Eretz Yisroel today--upon which the nations of the world have heaped additional disgrace and scorn, on the other.
Haven’t we yet reached a point where we will, as the Navi asks, at least “consider”? It is not, it cannot, and should not, be beyond us to go off into a room--our bedroom, dining room, study, or even the floor somewhere, to sit down and cry: “Oh, what has befallen us! A nation in ruins, the holiest people on Earth berated by the lowest nations on Earth. What makes us better today than the captives of Judea taken by the Romans more than 1940 years ago. We cannot allow ourselves to be fooled by the amenities, luxuries, or even just the relative comfort in which we live. We have been in exile far too long, and the longer we are here, the worse off we are.
L’Maaseh, living with reality and practically speaking, we are walking about badly wounded in this bitter exile. Even in Eretz Yisroel itself, the very Holy Land, an estimated 40,000 Russian-manufactured missiles, many of which possess long-range capability, are said to be available in Lebanon alone (without even including what the murderers have in Gaza).
We cannot be ashamed to cry. Ashamed?!--Why, and from whom?! Why can we not pour out our hearts to Hashem, as Yirmiyahu HaNavi cries out (Eicha 2:19) “Shifchi Kamayim Libeich--pour out your heart [to Hashem] like water.”
At least today, on the eve of Tisha B’Av, and no less certainly tomorrow itself, on the day of pain and mourning over the Chilul Hashem that exists in the world today, over Hashem’s pain which is infinitely greater than ours, over a world that has been lowered to the bottom of the bottom-most depths, over all the individual and communal pain and anguish, over these and much more, we must cry real, very real, tears.
Yirmiyahu HaNavi further teaches (31:14), “A voice is heard on high, lamentation, bitter weeping, Rochel weeping for her children, she refuses to be comforted for her children, for they are not.” On this Pasuk, the Mahari Kara (in the Mikraos Gedolos) writes that Rochel Imeinu represents K’lal Yisroel, and that our weeping in exile is heard by Hashem’s ears.
So, as much as we would not like to, we must cry--really cry. We must realize that we are in the nadir of our exile. The Tay-Sachs test, when originally developed, required a person to shed a tear, which was then tested. One had to think of something sad to shed that tear. Is it such a great challenge to cry unabashedly over an unfulfilled world, over the world’s most precious possessions disgraced and derided, over all the unnecessary anguish, unnecessary suffering, destruction, and death that we are currently experiencing?
If, for some reason you cannot cry--at least cry out--as our forefathers did in Mitzrayim. Remember, the gates of tears--and the gates of ruchniyus--are never closed. If we have to sit on the floor in a few hours, it should do more than cause us some temporary physical pain. Plead to Hashem as Dovid HaMelech does: “El Dimosi Al Techerash--Do not be silent to my tears!” (Tehillim 39:13) Hashem, I will not find comfort with the few pleasures I have when the Heavens and the Earth writhe in pain!
Please join with your brothers this Tisha B’Av, as our sincere tears and cries reach the Heavens.
May these tears and cries turn into overflowing sounds of salvation for each and every one of us, as we join together to witness the comforting of our people and the ultimate final and glee-filled redemption--speedily and in our days.

MAY WE BE ZOCHE TO NECHOMAS TZION VEYERUSHALAYIM THIS TISHA B'AV. ALL WHO MOURN OVER YERUSHALAYIM WILL BE ZOCHE TO SEE ITS REBUILDING!

Galut Winding Down...:)

Nice Inspirational Words from Today's Hakhel Email:

Special Note Six: In last week’s Parsha, the Torah records that “Elef LeMateh, Elef LeMateh--or "1,000 soldiers, 1,000 soldiers" were to be taken from each Shevet to do battle with Midyan. Why does the Torah phrase it as “1,000 soldiers, 1,000soldiers”--and not simply as “2,000 soldiers”? It is because 1,000 soldiers actually went to war, and the other 1,000 were enlisted to daven for victory. HaRav Yechezkel Levenstein, Z’tl, teaches that the 1,000 who were davening did not stay behind--but actually accompanied the fighting soldiers to battle, so that the soldiers would understand that it was not their military prowess ('Kochi VeOtzem Yadi') that was the basis of their victory--but rather it was Hashem who was the Source of victory through our Tefillos. Hakhel Note: During these times, as we wind down the Jewish People’s career in Galus, we may add that it is not only the soldiers who should be aware of the singular power of our Tefillos, but it is we ourselves who must know and understand that when we pray such tefillos as“VeLeYerushalayim Ircha", "Es Tzemach", "Shema Koleinu", and the like, with sincerity of heart, we are fighting--and defeating-- those who mean us harm from Teheran to Turkey, and from Moscow to Washington D.C. There may be spies and counter spies, politicians and statesmen, military analysts and advisors and the most advanced of weaponry, but the battles are won in Hashem's Court, and Hashem's Court only. Incredibly, Chazal teach that Nevuchadnezzar did not allow the Jewish people to rest upon exiling them, until they got to “Al Naharos Bavel” because he was fearful of their ability to wholly reverse the entire earth-shattering decree against them by simply turning and returning to Hashem. Let us not lose the opportunities that the soldiers in battle were made aware of, that Nevuchadnezzar knew about, and that has been a recurrent theme of our existence since the days of Yetzias Mitzrayim. Let us take out the time in these days to cry out to Hashem, as HaRav Leib Chasmin, Z’tl, teaches “KeShekoeiv Zoakim--when one is in pain, he cries out.” Together we can turn this period from a time of nuclear armament to nuclear disarmament, from a time of swords into a time of plowshares, and from a time of terror to a time of love and peace. This is Hashem's World and no one else's--we all know it--now is the time to feel it--and to meaningfully express it!