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.

Geulah through Kiddush H-shem

From today's Hakhel email:

Special Note Three: The following is an extremely important excerpt from the Sefer Geulah B’Rachamim by Rabbi Pinchas Winston, Shlita. For further information on how to obtain this special Sefer, one may contact www.thirtysix.org

“The Jewish people are on a mission and it can be summed up in two words: Kiddush Hashem, to sanctify the Name of Hashem. This is not just something we do on the side, something that is supposed to result from everything we do, whether alone or in public. Rav Papa asked Abaye, ‘Why is it that for the former generations miracles were performed and for us miracles are not performed? It cannot be because of their learning, because in the years of Rav Yehudah, their learning was confined to Nezikin, and we learn all six orders. And yet, when Rav Yehudah took off one shoe [during a drought on a fast day], rain used to come. We torment ourselves and cry loudly, and no one pays attention to us!’ He answered, ‘The former generations used to sacrifice themselves for Kiddush Hashem; we do not sacrifice ourselves for Kiddush Hashem’ (Brochos 20a). What does it mean to sanctify the Name of Hashem? There are many ways to do it, but they all result in the same thing: more of Hashem’s Presence in Creation. The opposite term, ‘Chillul Hashem,’ the profanation of Hashem’s Name, comes from the word ‘challal,’ which means a ‘void.’ Something that profanes Hashem’s Name has the impact of making Creation somewhat void of the Presence of Hashem, the extent to which depends upon the severity of the Chillul Hashem. Kiddush Hashem has the opposite effect, by drawing more Divine Light into Creation, thereby making the Presence of Hashem more pronounced. That’s why a Kiddush Hashem can occur even when a person is alone, and no one else is around to witness it; it will still impact Creation in a positive way. The longer the Jewish people remain in exile, the more we begin to mimic the host nations amongst whom we live, blurring the distinction between Jew and gentile. Eventually, our actions, even as Torah Jews, may fall into the category of those which are acceptable by world standards, but not by Torah standards, resulting in a Chillul Hashem, and sometimes, severe ones. This is very dangerous for everyone. Reducing the Shechinah in Creation, L’havdil, is like not keeping up sanitary conditions in a hospital--unhealthy stuff fills the void, endangering the lives of everyone. The more Creation becomes void of the Presence of Hashem, the more spiritual impurity fills the void, corrupting man and Creation, a situation that Heaven will put up with for only so long. We’ve seen what results when we cross that line. As the Gemora says, doing that which sanctifies the Name of Hashem brings special Divine Providence, anything from success in business to good relationships, to, perhaps, personal salvation from a life-threatening circumstance. Aside from being a Torah mitzvah, it is a wise step in the direction of the Final Redemption.”

As we continue through this auspicious time, let us purposefully do all that we can…to bring us to that Final Redemption!

Some Post Tisha B'Av Thoughts

Funny I hadn't posted anything in awhile so I realized I hadn't even looked at the Hakhel email yet from this past Thursday. As usual they have some inspiring insights. But it is amazing bc as I was reading #1 below I was like, wow, I had recently been thinking about a similar idea.

As we find ourselves in Galut (especially in Chutz LaAretz, I suppose) it can be really easy to lose ourselves in enjoying the weather and nature, etc. I realize it's important to appreciate all of our beautiful surroundings that H-shem created for us. But I think an important lesson of 9 Av is to not forget Yerushalayim and as pleasant as life in Galut can be in times this is not where we ideally belong and apart from being tzanua in general we can never "blend in with the surroundings" too much because we are B'nei Yisrael, H-shem's chosen nation. Let's try to remember on our own so we won't have to be reminded in any unpleasant way, or, better yet, let's do all we can to bring the Geulah! :) -EAC

From Thursday's Hakhel email:

1. The Kinnos are in disorder, with Kinnos about the Crusades interspersed among different Kinnos relating to Yerushalayim, the burning of Seforim and Yoshiyahu HaMelech, the Arzei Halevanon and children in exile, because, truth be told, our life in Galus is a life in disarray. Nobody really wants to live with his life turned upside down. We should pity those (and especially ourselves) who have gotten used to (and are actually content ) living in ephemeral conditions and unordinary circumstances. Every so often--look around at the non-Torah world around you and say--'No, this is not my world'.

2. Tisha B'Av is called a Mo'ed, for we 'meet' with Hashem on this day as well--the difference being that on the Yomim Tovim, the Moadim we meet with Hashem and He gives us a kiss, while on Tisha B'Av, we meet with Hashem and he gives us a potch. Both the kiss and the potch are given out of His love for us--one is to reward us and show us how much He appreciates us, while the other is to help set us straight (Telzer Rav). There is a significant difference, however, between the Yomim Tovim and Tisha B'Av in that the Yomim Tovim are referred to as Mo'adei Hashem (Vayikra 23:4), while Tisha B'Av is referred to in Eicha as "Korah Alai Moed" --the Moed is called upon me. Clearly, a Mo'ed of Hashem is superior to a Mo'ed of mine, a Mo'ed of Bnai Yisroel. We should move away from the inferior encounter to the kind of meeting that Hashem would like. All of the Mo'adei Hashem are marked by special activities in the Bais HaMikdash, and Tisha B'Av is not marked--but marred--by the absence of all such activity. When all is said and done, at the end of our 19 Brachos of Shemone Esrei--we finally conclude with the Yehi Ratzon SheYibaneh Bais HaMikdash for it is ONLY there that, as the Yehi Ratzon itself explains, we will: a. finally attain our ultimate potential in Torah; b. serve Hashem with ultimate Yirah; and c. our service to Hashem will be fully and finally pleasing to Hashem. With this realization--that we really and truly need the Bais HaMikdash to attain our own perfection--how can we not recite these concise words of Yehi Ratzon three times a day--paying close attention to the words and with feeling? Perhaps we can even put a hand out while reciting this all-fulfilling request, as we ask and beg Hashem for his extreme consideration. Let us remember that everything we do now is only a replacement for the real. We pray that "Uneshalma Forim Sefaseinu...that the sacred words uttered by our lips serve as a replacement. Lehavdil, if you have a replacement house or a replacement car--don't you want the original back--isn't that the true one, the one that is really yours? Let us turn to what is real: How incredible it was (and will be!!) to enter the Bais HaMikdash and be overtaken by an air of Emunah and Yirah, of Kedusha and Tahara! Even the clothes of the Kohanim, and their partaking of the karbanos brought great Kapparah to us. Outside of the Bais HaMikdash, Yerushalayim teemed with Ruchniyus--as one's physical needs were often met with karbanos and Ma'aser Sheni, and everyone always had a place to s ay. To us, this is not all a world long gone--but a world very much expected back, and very, very much needed. Truly, nothing could be more important than reaching our personal and communal spiritual potential--forever, and ever and ever. Even outside the Shemone Esrei's conclusion we should especially focus our Kavannah when reciting the third bracha of Bentsching (Rachem Na--counting each thing we are asking Hashem to have mercy on as listed there), and at other personal times during the day.

3. The word Mikdash indicates holiness. The Palgei Mayim (the commentary of the Nesivos on Eichah) explains that the antithesis of Kedusha is Tumah--such as when the Greeks or Romans came in and defiled the Mikdash. Something we can do now to demonstrate our affinity to Mikdash is to bring Kedusha into our lives through acts of Kiddush Hashem (such as being punctilious in financial matters), and going to special lengths in avoid Tumah --avoiding and rejecting the pritzus around us --especially during the difficult (but potentially highly rewarding) summer months.