Rebuilding and Rededication

Important thoughts for 4 Av from today's Hakhel Email:

Special Note Four: Today is marked on the Jewish calendar in an incredible way. On the Fourth day of Av, Nechemiah, the leader of the Jewish people who had returned from Galus Bavel, began to repair the broken walls of Yerushalayim. Indeed, portions of this rebuilt wall can still be seen today. The repair process took 52 days, and was completed on the 25th of Elul. Thus, the 'repair' of Yerushalayim began during the very Nine Day Period in which we commemorate and commiserate over its destruction and loss. It is no coincidence, as it never is, that those studying Daf Yomi, spent a couple of days beginning on *Rosh Chodesh Av* (and in Mesechta Shevuos of all places!) describing Nechemiah’s rededication of the Azara in the Bais HaMikdash at the outset of Bayis Sheni as well. There is no doubt that the time period we are in reverberates with our relationship to Yerushalayim and the Bais HaMikdash. It is up to us to steer it away from the direction of destruction and ruin and towards the course of an everlasting rebuilding and rededication.

HaRav Elyashiv, Shlita, makes a wonderful point in this regard. Chazal teach that when adding on to the Mikdash, one of the chapters of Tehillim that was recited was Tehillim Chapter 30, appropriately entitled “Mizmor Shir Chanukas HaBayis LeDovid--a song for the inauguration of the Bais HaMikdash by Dovid HaMelech.” We are all very familiar with this Kepital, for we recite it in Shacharis every morning, and daily on Chanukah when we also commemorate the rededication of the Bais HaMikdash. HaRav Elyashiv asks a stark question--after we recite the first Pasuk of Mizmor Shir Chanukas HaBayis--what does the rest of the Kepitel have to do at all with the Bais HaMikdash? Take a look at the rest of the Pesukim, such as “Shivati Eilecha Vetirpaeini--I cried out to You, and You healed me.” “Histarti Phanecha Hayisi Nivhal--You conceal Yourself, and I am confounded.” “Hashem Heyei Ozer Li--Hashem be my Helper.” In looking at the Kepitel, it appears to be a moving and personalized plea for Hashem’s help. But, once again, what does it have to do with the Bais HaMikdash?! HaRav Elyashiv answers that Dovid HaMelech truly felt that as long as the Bais HaMikdash was not in a position of great prominence--he himself was suffering, he himself was in anguish and incomplete. However, with a built Mikdash, he exclaims “He’elisa Min Sheol Nafshi--you have raised up my soul from the lower world!” This, then is Dovid HaMelech’s lesson to us from Tehillim Chapter 30. Because we lack the Bais HaMikdash in all of its splendor--we must inwardly feel the full measure of the Yiddish expression: “Se Gait Mir In Laiben--it troubles me terribly, it troubles me personally.” Please look at the Kepital again and envisage how your need for the Chanukas HaBayis bothers you as much as your own predicaments and circumstances, your own troubles and difficulties--and how the Chanukas HaBayis itself will usher in the utmost joy. Every time we recite this Chapter (for Nussach Ashkenaz it actually inaugurates the Pisukei DeZimra)--we should have in mind not only our own trials and tribulations, but also how much the absence of a Bais HaMikdash personally means--after all it is the Mizmor Shir Chanukas HaBayis. With this zechus of a true and proper recital of this Kepitel daily, we come to its the last, conclusory and climactic Pasuk--“LeMan Yezamercha Chavod VeLo Yidom, Hashem Elokai LeOlam Odeka--so that my soul might sing to you and not be still-- Hashem I will thank you forever!”

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!

L'iluy Nishmat Aharon HaKohen

From Today's Hakhel Email:

Special Note Two: One of the rare dates mentioned in the Torah is today’s date, the first day of Av (once again, last week’s Parsha!) What happened on this date? It is the day of the petira, the passing, of Aharon HaKohen. Chazal teach that the Ananei Kovod, the protective clouds of Glory, which surrounded us in the desert (and will once again surround us in the future) were in the Zechus of Aharon HaKohen (see Rashi on Bamidbar 33:40). Once the Ananei Kavod left us, the initial reaction of the outside world was to attack us, as is described in the Torah there (Bamidbar 33:40). What did Aharon HaKohen do for which he merited the protective clouds both for himself and for the rest of Bnei Yisrael? We may suggest the following: The Mishna in Avos (1:12) teaches that he was an Oheiv Shalom V’Rodef Shalom- that he loved peace and pursued it. The midah k’neged midah--the measure for measure reward becomes very evident. Because Aharon made peace among people, he merited peace being brought upon all of Klal Yisroel with the Clouds of Glory.

Indeed, Hillel in the aforementioned Mishna, enjoins us all to “Be among Aharon’s students” in this regard--to learn the value of peace among brothers. In a letter issued by HaRav Elyashiv, Shlita, and HaRav Shteinman, Shlita, they especially asked that we be very careful in these perilous times “not to fall prey to the opposite of Gemilas Chasodim” which is to cause pain or suffering to your friend. They point out that in the generation of the wicked king Achav, Bnei Yisroel were victorious at war because there was no Machlokes, no strife, among brothers. The Gedolim therefore request that we are “meod mishtadel”--that we put in greater effort at this time to make peace among ourselves.

PRACTICAL SUGGESTION: It is essential that we take the lessons of Aharon HaKohen, as specifically reiterated by Rav Elyashiv and Rav Shteinman very much to heart. We may even posit that the petira of Aharon HaKohen comes out at the beginning of the Nine Days to remind us that if we could rid ourselves of machlokes, of causing pain to others, and of the need quite to the contrary to love and pursue peace between and among ourselves, we can go a long way to bring immediate and long lasting Yeshuos. Let us at the very least focus on one or two people over the next few days and try to promote a peaceful or more peaceful relationship with them. Peace brings peace, for as Dovid HaMelech teaches in Tehillim (121:5)--”Hashem is Your Shadow.”

Let's Strengthen Ourselves in Torah and Mitzvot!

From Moroccan Daily Halakha:

Perashat Matot
e"H Ribi Kfir Dadon s"t
Translated by : Zachary Lubat s"t

Strengthening our Torah Study


In this week's perasha, we read about the request of the tribes of Gad and Reuben, both of whom had large flocks, to inherit land on the other side of the Yarden River (before the Nation crossed the Yarden into the Land of Israel). Moshé Rabenu a"h asks them if it seems right that some of the tribes could settle land peacefully, while the others have to go to war and conquer the Land of Israel. Moshé Rabenu a"h also mentions the sin of the spies of convincing the Nation not to enter the Land, and the result of that sin. He warned these tribes that they might be causing the Nation to want to inherit land outside the Land of Israel by settling this land on the other side of the Yarden River. These tribes answer Moshé Rabenu a"h that they would go to war with the Nation until all of the Land is conquered and divided; they would build houses for their families and continue on with the Nation in its journey.

The main reason Moshé Rabenu a"h was concerned about this situation was because it could have had a weakening effect on the rest of the Nation. When the rest of the Nation saw what was going on, they would likely think that the reason these tribes are settling here and not crossing into the Land of Israel is out of fear. Perhaps the nations in Israel are very strong and their cities well fortified, and this is why these tribes did not want to cross. This has a similar situation as the sin of the spies. However, when the tribes satisfied this concern by saying they would fight with the rest of the Nation the whole way through, Moshé Rabenu a"h agreed and warned them that if they did not keep to this promise, Bamidbar 32:23 "behold, you have sinned against the LORD; and know your sin which will find you." If one looks, he will see that the tribe of Menashé did not request any inheritance across the Yarden at all, so one has to wonder why Moshé Rabenu a"h places them there with Gad and Reuben. The Nesiv writes that Moshé Rabenu a"h saw that in this area the power of Torah would be weaker, so he tried to plant among them Torah giants.

Due to weakness in the study of Torah and the fulfillment of Misvot, the Bet haMiqdash was destroyed, as it says in Yirmeyahu 9:11 "Why is the land perished and laid waste like a wilderness, so that none passeth through?" And the LORD said: Because they have forsaken My law which I set before them, and have not hearkened to My voice, neither walked therein.


It is our holy obligation to strengthen ourselves in the study of Torah and the fulfillment of Misvot. This is especially important in the days of summer and vacation, to be very careful to pray in a minyan, setting time aside for the study of Torah, modesty, and so on. May it be His will that in the merit of the study of Torah and fulfillment of Misvot, we will see the building of the Bet haMiqdash and HaShem's return to Sion in His mercy!

More About Davening, Pronunciation and Yerushalayim shel Maalah

From Today's Hakhel Email:

Special Note One: Two other points on VeLirushalayim, Bishuasecha and Lishuasecha:

1. One reader pointed out that it cannot be coincidence (as we know, it never is!) that the words we have to be careful with in Shemone Esrei relate to Yerushalayim and our Yeshua. It is like asking the King for a special request and being very careful that you are clearly understood. Could you imagine slurring the words or not being careful with the wording of your appeal? If you are not so concerned with the essential request...maybe the King shouldn’t be either....On the other hand, if your stretched out hand is matched by a careful and pleading voice--the King will surely recognize your urgency and sincerity--and we will all be the better for it!

2. A reader explained in the name of HaRav Shlomo HaKohen of Vilna that the VeLirushalayim Ircha in the bracha refers to the Yerushalayim Shel Ma’alah. At the time of the destruction, the people thought that, through their suffering and their Teshuva, Yerushalayim would quickly be rebuilt. However, when they learned that the Yerushalayim Shel Ma’aleh was no longer above its counterpart below--they were no longer mechuven zeh kneged zeh--the devastating calamity was apparent-and everyone began to mourn. Accordingly, with the words VeLirushalayim Ircha--And Yerushalayim Your City--we are not merely asking for our city below, but rather that Your City, the city above, is reestablished so that the Heavens and Earth can once again unite--at the Makom HaMikdash. No one on Earth can fulfill this request--but we are pleading to the All-Knowing, All-Capable, and All-Merciful King of the Universe--Who wants to return to the City, both above and below, and see the world fulfill its purpose--that is why our plea is so essential!
Additional Note: Our reader who pointed out the proper pronunciations asked us to clarify pronunciation of *Vayire’u* Es Hashem that we described yesterday with the following corrected words: “It should be Va.Yee.R.u. four syllables with the chirik as a chiruk gadol. VaYire’U, as you wrote, makes it sound like three syllables with the chirik as a chiruk katan.” Hakhel Response: Thank you, dear reader. It is because of you that we all have a better appreciation of the word “careful”--we are full of care--over that which we care about!

Proper Pronunciation of Lashon HaKodesh to Bring the Geulah!!

Amazing insight by Rav Yaakov Emden about proper pronunciation in today's Hakhel Email. I think everyone can do this in baby steps on one's own level. We may not know we are pronouncing things wrong but there are siddurim and machzorim with footnotes that point out specific places where it's important to pause and pronounce certain sounds a certain way so it pays to look out for these.

Special Note Five: Many of us are attempting to recite the Bracha of 'VeLirushalayim Ircha' over this Three Week period with extra zeal and feeling--knowing that Hashem Who destroyed his House with heavenly fire will build it once again with that very same heavenly fire (as we recite in the Nachem prayer on Tisha B'Av)--and that there may be no more appropriate time to rebuild it than the time it had previously been destroyed. One of our readers pointed out to us that we should be careful to recite the word VeLirushalayim properly. Because there are no nekudos under the first Yud in the word, the Yud is not pronounced at all--and it is as if the Yud is not there for pronunciation purposes--so that we say VeLirushalayim--and not VeLiYerushalayim. Indeed, there are two more examples of this--where the Yud is not pronounced because there are no nekudos associated with it -- in the very next bracha of Es Tzemach--with the words BiShuasecha (and not BiYeshuasecha), and Lishuasecha (and not LiYeshuasecha).

Additional Note: The reader also pointed to another word which some may read incorrectly. Towards the conclusion of Pesukai Dezimra, at the end of VaYosha and immediately prior to reciting Az Yashir, we recite 'VaYire'u Ha'Am Es Hashem--and the people feared Hashem'. If we misread the word as 'VaYiru'--without pronouncing the sheva na under the Raish--then the word and phrase take on a wholly different and untrue meaning --for we are saying not that the people 'feared' Hashem--but that they 'saw' Hashem--which is not only not true--but, of course, impossible! It is important to note that HaRav Yaakov Emden, z'tl, in his Siddur Bais Yaakov writes that a primary cause for this drawn out galus is our lack of care with Lashon HaKodesh. We have to show ourselves at least desirous of meeting the loftier heights of Moshiach's times--by making at least some effort to properly speak our holy language. One very special place we can accomplish this is in our Tefillos, where we speak to our Master--hopefully in a language that He wants to hear!

Second Additional Note: Speaking Lashon Hakodesh is an elevating experience, for we are speaking the language that the Malachim speak, the language that the Torah was given in, the language that has so much Divinely inspired depth that a key punishment of the Dor Haflaga was to lose this great language (which essentially became the subsequent equivalent to the earth-changing Mabul for the Dor Hamabul in the very same Parsha). K'lal Yisroel is now the only scion of this great legacy of the Holy Tongue. When we see people of other religions with parts of the Torah in book form, it is typically in English, or Spanish or French, losing the power and potency, and indeed to such a great extent, the true meaning, of the Holy Words themselves. We should be careful to pay proper regard to this priceless heritage, and strive to improve our pronunciation and dikduk. Even if it may take some effort and care--would a queen not wear her crown jewels simply because they are too heavy--or would she remind everyone (and herself) that she was the queen--every time she put them on?! We need only note that Chazal teach that the trop itself (Ta'amei HaMikra)in which the Torah is read and pronounced was given to Moshe Rabbeinu as part of Kabbalas HaTorah, and the numerous occasions in which Rashi in Chumash derives and explains Pesukim in the Torah based on the rules of Lashon HaKodesh. Let us show the effort while davening and learning to properly pronounce the Holy Tongue--with the hope that in the zechus of our sincere effort we will merit Lashon HaKodesh in its pristine form--in a VeLirushalayim Ircha that we so desperately need, and for which we so long and strive.

Start Raking in the Profits!

Personally since I heard about it I thought it was a great lesson. The idea that for keeping silent - even when you could say something of value - but there is a danger of saying something forbidden - is worth double the value of saying something is so incredible. I highly recommend the Chofetz Chaim Lesson-A-Day book. I also remember there was the idea that after 120, for the times you kept silent, you could say that you weren't sure if speaking was forbidden in that particular instance. But if you spoke something forbidden in that instance then what would your excuse be?

From today's Hakhel Email:
Special Note Four: We continue our Three Week series on Chizuk and
care in Shemiras Halashon. Chazal teach: "A word for one sela,
silence for two". Incredibly, the value of silence is even greater
than the value of speech--even though it is with the power of speech
("Ruach Mellalela") that we are defined as human beings. In fact,
Rabban Shimon Ben Gamliel (Avos 1: 17--which beautifully incorporates
our lesson for the week from last week's Pirkei Avos) : "All my days I
was raised among the Chachamim, and I found nothing better for the
**body** than silence." Silence is not only better for the mouth, for
the brain and for the soul, but is actually better for the body as
well! (Rabbi Avigdor Miller, z'tl). In order for us to put this
essential teaching into practice,

-especially in a situation where speaking could lead to Lashon Hora,
Rabbi Jonathan Rietti, Shlita suggests that a person picture himself
as receiving $100,000.00 for each time that he remains appropriately
silent. Without doubt, the spiritual reward is immeasurably much
greater, and the average person challenged with such situations
perhaps ten times a day, can become more than a millionaire daily! It
is interesting to note, as Rabbi Rietti teaches, that although Rebbe
Yisroel Meir HaKohen Kagan, Zt'l, wrote a six-volume Mishne Berurah
which is such a great source of our Halachos today, and although he
authored many other Seforim as well, he is known to us all as the
"Chofetz Chaim" because of the primacy of this work, and its effect on
the last generations before the Moshiach. "Who is the Chofetz
Chaim--he who guards his tongue from speaking evil, and his lips from
guile" (Tehillim 34:15). Perhaps we can try Rabbi Rietti's suggested
exercise several times today. Practice that silence...and start
raking in the profits!

Hakhel Note: Of course, even when one does speak, it is important for
it to be "B'Nachas Im HaBrios--with pleasantness to the creations".
If one would review the Igeres HaRamban, he may agree that the most
oft-repeated theme in the Ramban's instructional letter to his son on
how one should lead his life is this point-—to speak softly and
respectfully to others.