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Some beautiful thoughts from today's Hakhel email:
Special Note Four: HaRav Mattisyahu Salomon, Shlita, recently provided fundamental introductory words to the Yom Tov of Chanukah. Chanukah teaches us yesodos, basics, in Bitachon. With the mighty falling into the hands of the weak, the many losing battle after battle to the few, a little bit of oil lasting eight days, we learn that natural law, statistics and probability are not relevant to the Ba’al Bitachon. What happened in the past is by no means determinative that the same will happen again in the future. On the other hand, Bitachon in Hashem does not mean that we are confident that whatever we want to happen will happen. What is Bitachon? The Rabbeinu Yonah teaches that Bitachon is hope. When statistics say that something is impossible, K’lal Yisroel still has hope, for Hashem can do anything. What we simply do not know is if Hashem, as the HaTov and HaMaitiv wants it to happen. We don’t know and often cannot see the Tov in events that occur. This is where the next step in Bitachon comes in--we believe that notwithstanding our subjective hope, what really happens is all good. One may have davened for what he thought was good for him, but when the opposite occurred, Hashem indicated that in reality what he davened for was not the best for him. When we properly exercise our Bitachon, we do not know what the outcome will be, for it depends on the Cheshbonos of the Ribbono Shel Olam.
Chanukah teaches that “Ain Od Melvado--there is nothing but His Will”--is really the Metziyus, the reality. In everyday life, this is hidden by nature--but in special moments (such as Chanukah and Purim, and perhaps other special times in a person’s life), Hashem makes it visible. It was a clear statistical impossibility for thirteen people (no matter how able bodied they were) to defeat tens of thousands. Hashem willed otherwise --and the rest is history that we celebrate -which reignites the flame of Bitachon within us every year.
HaRav Salomon continues with a beautiful teaching of HaRav Chaim Volozhiner, Z’tl (in Sefer Ruach Chaim to Avos 2:4). There, HaRav Chaim brings the famous Kepital in Tehillim (23)--”Hashem Roii Lo Echsar--Hashem is my shepherd--I will lack nothing.” Dovid HaMelech compares himself to a sheep whose whole existence depends on the shepherd. He leads them in a way that they won’t be injured--all is for their benefit even if they have no understanding. Dovid HaMelech teaches us all to follow the shepherd and feel secure, for even if one may be tired and “harassed”, he can have full confidence that the shepherd is leading him in the path that is really best. Sometimes we see the good, but often it is not visible. Knowing this, the “Shivtecha”--the stick that hits me, and Mishantecha--the stick that I lean upon, are really the same stick. Thus, “Heimah Yenachamuni--they together assuage me because I have Bitachon that everything is LeTova--for the good-- for it all comes from the One who is All Good. At the end of the Parsha, Yosef HaTzaddik places some eminently justifiable reliance on the Sar Hamashkim--after all that he did for him. However, the end was, as the last word of the Parsha testifies--Vayishkacheihu--and he forgot him. [On the other hand, Dovid Hamelech exclaims--V’shavti Bevais Hashem L’Orech Yomim--I look to nothing else and to no one else, other than dwelling together with Hashem for length of days.] With this, Yosef learned that our hallmark for survival in Galus among all those around us who in fact do us a favor if they only ‘forget us’--is looking to Hashem for anything and everything. The lesson learned is quickly brought into practice in next week’s Parsha as Yosef starkly and clearly advises Paroh--”Biladai--it is not me, it is Hashem who makes all determinations and all decisions, and it is to Him that we must turn--in all dreams, and in all realities!
Friday, November 26, 2010
Friday, October 22, 2010
King David's Temple and Yaakov's Temple - Insights on Psalm 30
Some great Mikdash insights from the Praying with Passion email:
The daily learning of this sefer is
L'Zacher Nishmas
Sorah Breina A"H bas Ezriel Shalom
Sarah Klein
PRAYING WITH PASSION- Issue #45
Tefillah Focus Of The Week:
Mizmor Shir: Part 1
King David’s Temple
מזמור שיר חנכת הבית לדוד: ארוממך ה' כי דליתני. ולא שמחת איבי לי:
Meaning:(The simple translation of the prayer):
A psalm—a song for the inauguration of the Temple—by David. I will exalt You, Hashem, for you have drawn me up and not let my foes rejoice over me.
NOTE: Nusach Ashkenaz and Nusach Sephard differ in the placement of ‘Mizmor Shir Chanukas Habayis L’Dovid’ (Tehillim 30). In Nusach Ashkenaz, Mizmor Shir is recited before Boruch She’amar; in Nusach Sefard, Mizmor Shir is recited after Hodu.
Word to the Wise (Meaning within the word):
חנוכת הבית לדודThe wordבית refers to the third Bais HaMikdash which will be built at the time of Mashiach. (Tallelei Oros on Siddur, Page 12). The verse (Yeshayahu 2:3) says, “Many people will go and say, ‘Come, let us go up to the mountain of Hashem, to the House of the G-d of Yaakov...’”. The Gemara (Pesachim 88a) asks why the verse specifies the third Bais HaMikdash as the ‘House of the G-d of Yaakov?’
Maharsha (Pesachim 88a) explains that each of our Avos, our forefathers, was associated with a Bais HaMikdash. Avrohom called it הר -- ‘mountain,’ which represents the first Bais HaMikdash, as it states ‘On the mountain Hashem is seen’ (Bereishis 22:14). The Shechinah watched over the first Bais HaMikdash like a guard strategically stationed on top of a mountain. This protection was not permanent, for the first Bais HaMikdash was destroyed.
Yitzchak called the Bais Hamikdash שדה -- ‘field,’ as it says, “Yitzchak went out to pray in the field.” (Ibid 24:63). שדה is linked to the second Bais HaMikdash, which merited an even lesser degree of the Divine Presence.
Yaakov called the Bais Hamikdash בית -- ‘house,’ as it states (Ibid 28:19) “He named that place ‘the House of G-d.’” This בית symbolizes the third Bais HaMikdash, which will enjoy Divine protection like a house that is permanent and complete.
Theme: (An essential concept of the prayer):
Justice Is Done
Hashem defends His servants against their enemies.
Insight: (Deeper meanings of the theme):
Restoring a Reputation
Many commentators ask why this Psalm states, “a song for the inauguration of the Temple by David” when it was really King Solomon, King David’s son, who built and inaugurated it. An answer is provided by the Gemara (Shabbos 30a and Sanhedrin 107b), which relates that King Solomon was at first unable to bring the ark containing the tablets of the Ten Commandments into the Holy of Holies, where it was to be kept. When he tried to open the gates of the Holy of Holies, they miraculously clung to each other and could not be pulled apart.
In response, King Solomon recited 24 songs of prayer, but his efforts were to no avail. Then, as he recited the words “Hashem, G-d! Do not turn away the face of Your anointed one! Remember the pieties of David, Your servant,” the gates opened. All the nations and all of Israel knew that Hashem had forgiven David for his sin with Bathsheva (Shemos Rabbah 8:1).
At that moment, the faces of King David’s enemies (the family of Saul, Shimi ben Geira, and others who opposed his ascension to the throne) turned dark with humiliation, appearing black as the bottom of a burned pot. Before this episode, David’s enemies had claimed that G-d did not allow David to build the Holy Temple due to David’s sin. To defeat that claim, Hashem chose the moment when the ark was brought into the Holy of Holies -- the climax of the inauguration of the Holy Temple -- to show that the Temple was built and the Divine Presence would reside in it only on King David’s merit.
Therefore, in effect, the Temple was inaugurated by David. Furthermore, at the time of the inauguration of the Holy Temple, Dovid was vindicated before the eyes of all, including the eyes of his enemies. This vindication came from Hashem and is the inspiration of Dovid’s special praise of Hashem: 'ארוממך ה' כי דליתני ולא שמחת איבי לי' ‘I will exalt You, Hashem, for you have drawn me up and not let my foes rejoice over me.’ (Toras Chaim, cited in the Schottenstein Edition of Tractates Shabbos and Sanhedrin)
The daily learning of this sefer is
L'Zacher Nishmas
Sorah Breina A"H bas Ezriel Shalom
Sarah Klein
PRAYING WITH PASSION- Issue #45
Tefillah Focus Of The Week:
Mizmor Shir: Part 1
King David’s Temple
מזמור שיר חנכת הבית לדוד: ארוממך ה' כי דליתני. ולא שמחת איבי לי:
Meaning:(The simple translation of the prayer):
A psalm—a song for the inauguration of the Temple—by David. I will exalt You, Hashem, for you have drawn me up and not let my foes rejoice over me.
NOTE: Nusach Ashkenaz and Nusach Sephard differ in the placement of ‘Mizmor Shir Chanukas Habayis L’Dovid’ (Tehillim 30). In Nusach Ashkenaz, Mizmor Shir is recited before Boruch She’amar; in Nusach Sefard, Mizmor Shir is recited after Hodu.
Word to the Wise (Meaning within the word):
חנוכת הבית לדודThe wordבית refers to the third Bais HaMikdash which will be built at the time of Mashiach. (Tallelei Oros on Siddur, Page 12). The verse (Yeshayahu 2:3) says, “Many people will go and say, ‘Come, let us go up to the mountain of Hashem, to the House of the G-d of Yaakov...’”. The Gemara (Pesachim 88a) asks why the verse specifies the third Bais HaMikdash as the ‘House of the G-d of Yaakov?’
Maharsha (Pesachim 88a) explains that each of our Avos, our forefathers, was associated with a Bais HaMikdash. Avrohom called it הר -- ‘mountain,’ which represents the first Bais HaMikdash, as it states ‘On the mountain Hashem is seen’ (Bereishis 22:14). The Shechinah watched over the first Bais HaMikdash like a guard strategically stationed on top of a mountain. This protection was not permanent, for the first Bais HaMikdash was destroyed.
Yitzchak called the Bais Hamikdash שדה -- ‘field,’ as it says, “Yitzchak went out to pray in the field.” (Ibid 24:63). שדה is linked to the second Bais HaMikdash, which merited an even lesser degree of the Divine Presence.
Yaakov called the Bais Hamikdash בית -- ‘house,’ as it states (Ibid 28:19) “He named that place ‘the House of G-d.’” This בית symbolizes the third Bais HaMikdash, which will enjoy Divine protection like a house that is permanent and complete.
Theme: (An essential concept of the prayer):
Justice Is Done
Hashem defends His servants against their enemies.
Insight: (Deeper meanings of the theme):
Restoring a Reputation
Many commentators ask why this Psalm states, “a song for the inauguration of the Temple by David” when it was really King Solomon, King David’s son, who built and inaugurated it. An answer is provided by the Gemara (Shabbos 30a and Sanhedrin 107b), which relates that King Solomon was at first unable to bring the ark containing the tablets of the Ten Commandments into the Holy of Holies, where it was to be kept. When he tried to open the gates of the Holy of Holies, they miraculously clung to each other and could not be pulled apart.
In response, King Solomon recited 24 songs of prayer, but his efforts were to no avail. Then, as he recited the words “Hashem, G-d! Do not turn away the face of Your anointed one! Remember the pieties of David, Your servant,” the gates opened. All the nations and all of Israel knew that Hashem had forgiven David for his sin with Bathsheva (Shemos Rabbah 8:1).
At that moment, the faces of King David’s enemies (the family of Saul, Shimi ben Geira, and others who opposed his ascension to the throne) turned dark with humiliation, appearing black as the bottom of a burned pot. Before this episode, David’s enemies had claimed that G-d did not allow David to build the Holy Temple due to David’s sin. To defeat that claim, Hashem chose the moment when the ark was brought into the Holy of Holies -- the climax of the inauguration of the Holy Temple -- to show that the Temple was built and the Divine Presence would reside in it only on King David’s merit.
Therefore, in effect, the Temple was inaugurated by David. Furthermore, at the time of the inauguration of the Holy Temple, Dovid was vindicated before the eyes of all, including the eyes of his enemies. This vindication came from Hashem and is the inspiration of Dovid’s special praise of Hashem: 'ארוממך ה' כי דליתני ולא שמחת איבי לי' ‘I will exalt You, Hashem, for you have drawn me up and not let my foes rejoice over me.’ (Toras Chaim, cited in the Schottenstein Edition of Tractates Shabbos and Sanhedrin)
Monday, October 18, 2010
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!
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!
Wednesday, October 6, 2010
Hashgacha Even Without a Mikdash Yet
From today's Hakhel email:
4. It is said that each of the Seven Days of Sukkos represents one of the Seven Ananei HaKavod--with each day being an additional Anan. What, then, is Shemini Atzeres? We may suggest that it represents not the protective Anan in each direction, but the Hashgacha Pratis over the individual within the Anan. It is even a greater closeness to Hashem than the Ananei HaKavod around us in all directions represent. With this in mind, we can understand a seemingly difficult juxtaposition in our daily Shemone Esrei Tefillah. After asking Hashem for the Bais HaMikdash to be rebuilt in the Bracha of Retzei and pleading that “our eyes see Hashem’s return to Tzion,” we surprisingly begin the next Bracha with “Modim Anachnu Lach--we thank You Hashem for….” If we have just expressed our sore need for the Bais HaMikdash, how can we so quickly seemingly take about face and immediately express our overflowing thanks, when so much is missing?! We may suggest that just as Shemini Atzeres represents the Simcha of our relationship with Hashem even beyond the protective warmth of the Sukkah, so too, does Modim express our recognition that even without a Bais Hamikdash, we enjoy the incredible benefits of a personal and direct Hashgacha Pratis relationship with Hashem. Just as this is one of the concluding messages of our recent Chagim, so too is it one of the concluding messages of our Shemone Esrei three times a day. The lasting message of Hashgacha Pratis should stay with us throughout the year…and throughout the day!
4. It is said that each of the Seven Days of Sukkos represents one of the Seven Ananei HaKavod--with each day being an additional Anan. What, then, is Shemini Atzeres? We may suggest that it represents not the protective Anan in each direction, but the Hashgacha Pratis over the individual within the Anan. It is even a greater closeness to Hashem than the Ananei HaKavod around us in all directions represent. With this in mind, we can understand a seemingly difficult juxtaposition in our daily Shemone Esrei Tefillah. After asking Hashem for the Bais HaMikdash to be rebuilt in the Bracha of Retzei and pleading that “our eyes see Hashem’s return to Tzion,” we surprisingly begin the next Bracha with “Modim Anachnu Lach--we thank You Hashem for….” If we have just expressed our sore need for the Bais HaMikdash, how can we so quickly seemingly take about face and immediately express our overflowing thanks, when so much is missing?! We may suggest that just as Shemini Atzeres represents the Simcha of our relationship with Hashem even beyond the protective warmth of the Sukkah, so too, does Modim express our recognition that even without a Bais Hamikdash, we enjoy the incredible benefits of a personal and direct Hashgacha Pratis relationship with Hashem. Just as this is one of the concluding messages of our recent Chagim, so too is it one of the concluding messages of our Shemone Esrei three times a day. The lasting message of Hashgacha Pratis should stay with us throughout the year…and throughout the day!
Monday, September 20, 2010
Temple Dedication As We Speak!
From Today's Hakhel Email:
Special Note Four: One of the reasons given for which we do not recite Tachanun in the period between Yom Kippur and Succos is because the first Beis HaMikdash was being dedicated during these very days in the times of Shlomo HaMelech. Remember--history repeats itself--in these very days we can still celebrate the building of the Third Bais HaMikdash! Let us do our utmost to make it happen!
Chag Sameach!
Esther Asna
Special Note Four: One of the reasons given for which we do not recite Tachanun in the period between Yom Kippur and Succos is because the first Beis HaMikdash was being dedicated during these very days in the times of Shlomo HaMelech. Remember--history repeats itself--in these very days we can still celebrate the building of the Third Bais HaMikdash! Let us do our utmost to make it happen!
Chag Sameach!
Esther Asna
Friday, September 3, 2010
Yartzeit/Hillula of Chafetz Chaim HaKadosh Today
Shabbat Shalom!
From today's Hakhel email:
Special Note Four: Today is the Yahrzeit of the Chofetz Chaim. We provide a sampling of his essential teachings, excerpted from the excellent Sefer, Give Us Life, collected and edited by HaRav Mendel Weinbach, Shlita:
1. Everything approaching its end summons all of its energies for a last stand. A candle’s brightest flame appears before it dies, and it is always darkest before dawn. The power of evil is approaching its end so it has summoned all of its resources and massed the greatest attack in history on the forces of good.
2. People often say “This world is also a world,” but the truth is that “Only this world is a world” because only here can a person improve and accomplish. This is the World of Action, the World to Come is only for the reward.
3. Good manners require a person to carefully prepare for an audience with an important official. If one is privileged to see the king, he takes several days to get ready. So if Chazal tell us that we must prepare for a lifetime before entering the palace of the King of Kings we must appreciate how supremely exalted this palace must be.
4. The reward mentioned by the Torah for certain Mitzvohs such as honoring parents is not their real payment for that is only due in the World to Come. The small reward we receive in the meantime is like the meals given to the king’s soldiers which are not subtracted from their pay.
5. Teshuva must be performed with great energy. A person should return to Hashem with at least the same degree of enthusiasm and energy with which he had sinned.
6. The greatest sinner will be called to account for the slightest wrongdoing because his terrible record is no license for further evil. The Rambam writes that the wicked King Yerovom will be punished for not fulfilling the mitzvah of Eruv Tavshilin.
7. Just as there are rich and poor, strong and weak, so do people vary in their talents and abilities in Avodas Hashem. The Torah therefore commands; “You shall love Hashem with *your* heart, *your* soul and *your* might--each man according to his particular powers. Additionally, the real meaning of “all your might” is whatever is most precious to you--Chazal knew that to most people money is the most precious item. However, to someone who Torah and Mitzvos is most precious, he must be prepared to sacrifice even these, if necessary, for the honor of Hashem. A Rosh Yeshiva, for example, must be prepared to sacrifice his own Torah study--his “all your might”--in order that Torah may flourish among his disciples.
8. An orderly, efficient shopkeeper knows exactly where each item in his stock is located and its precise value. An orderly Jew does every act with Hashem in mind because he knows that the simplest act--like the simplest ware--can bring a tremendous profit if it is used correctly.
9. One of the signs given by Chazal of a madman is that he sleeps overnight in a graveyard. A man has the opportunity of returning from the grave to a new and eternal life by studying or supporting Torah. If he wastes this opportunity and remains forever sleeping in the graveyard, he is truly a madman.
10. If you should ask your wife for Shabbos Kugel on Friday she will suggest that you eat something else because “ this Kugel is for Shabbos”. Honor is like Kugel and is only to be enjoyed on the day which is forever Shabbos--Olam Haba. If you eat the Kugel today, you may go hungry on Shabbos.
11. HaRav Yisroel Salanter, Z’tl, compared momentary interruption in Torah study to the uprooting of two feet of railway track from a line stretching for thousands of miles. Just as this seemingly insignificant act can wreak havoc upon the railroad, so too can a break in Torah study.
12. I am neither a Chosid or a Misnagid. My only ambition is to fulfill what is written in Shulchan Aruch. Chazal teach that a person will be asked whether he set aside times for Torah study and whether he dealt honestly in business. There is no mention of ever being asked whether one is a Chosid or Misnagid.
13. Even a small storekeeper keeps a record to know the small amounts that his customers owe him. Let us not fail to keep records of our life in this world--for it affects us for eternity.
14. A Torah supporter gives a few copper coins and the institution he supports gives him a share in an eternal Torah.
15. What good is our Selichos if all we do is tell Hashem our sins? He knows them well enough already. Our duty is to resolve not to repeat our foolishness!
From today's Hakhel email:
Special Note Four: Today is the Yahrzeit of the Chofetz Chaim. We provide a sampling of his essential teachings, excerpted from the excellent Sefer, Give Us Life, collected and edited by HaRav Mendel Weinbach, Shlita:
1. Everything approaching its end summons all of its energies for a last stand. A candle’s brightest flame appears before it dies, and it is always darkest before dawn. The power of evil is approaching its end so it has summoned all of its resources and massed the greatest attack in history on the forces of good.
2. People often say “This world is also a world,” but the truth is that “Only this world is a world” because only here can a person improve and accomplish. This is the World of Action, the World to Come is only for the reward.
3. Good manners require a person to carefully prepare for an audience with an important official. If one is privileged to see the king, he takes several days to get ready. So if Chazal tell us that we must prepare for a lifetime before entering the palace of the King of Kings we must appreciate how supremely exalted this palace must be.
4. The reward mentioned by the Torah for certain Mitzvohs such as honoring parents is not their real payment for that is only due in the World to Come. The small reward we receive in the meantime is like the meals given to the king’s soldiers which are not subtracted from their pay.
5. Teshuva must be performed with great energy. A person should return to Hashem with at least the same degree of enthusiasm and energy with which he had sinned.
6. The greatest sinner will be called to account for the slightest wrongdoing because his terrible record is no license for further evil. The Rambam writes that the wicked King Yerovom will be punished for not fulfilling the mitzvah of Eruv Tavshilin.
7. Just as there are rich and poor, strong and weak, so do people vary in their talents and abilities in Avodas Hashem. The Torah therefore commands; “You shall love Hashem with *your* heart, *your* soul and *your* might--each man according to his particular powers. Additionally, the real meaning of “all your might” is whatever is most precious to you--Chazal knew that to most people money is the most precious item. However, to someone who Torah and Mitzvos is most precious, he must be prepared to sacrifice even these, if necessary, for the honor of Hashem. A Rosh Yeshiva, for example, must be prepared to sacrifice his own Torah study--his “all your might”--in order that Torah may flourish among his disciples.
8. An orderly, efficient shopkeeper knows exactly where each item in his stock is located and its precise value. An orderly Jew does every act with Hashem in mind because he knows that the simplest act--like the simplest ware--can bring a tremendous profit if it is used correctly.
9. One of the signs given by Chazal of a madman is that he sleeps overnight in a graveyard. A man has the opportunity of returning from the grave to a new and eternal life by studying or supporting Torah. If he wastes this opportunity and remains forever sleeping in the graveyard, he is truly a madman.
10. If you should ask your wife for Shabbos Kugel on Friday she will suggest that you eat something else because “ this Kugel is for Shabbos”. Honor is like Kugel and is only to be enjoyed on the day which is forever Shabbos--Olam Haba. If you eat the Kugel today, you may go hungry on Shabbos.
11. HaRav Yisroel Salanter, Z’tl, compared momentary interruption in Torah study to the uprooting of two feet of railway track from a line stretching for thousands of miles. Just as this seemingly insignificant act can wreak havoc upon the railroad, so too can a break in Torah study.
12. I am neither a Chosid or a Misnagid. My only ambition is to fulfill what is written in Shulchan Aruch. Chazal teach that a person will be asked whether he set aside times for Torah study and whether he dealt honestly in business. There is no mention of ever being asked whether one is a Chosid or Misnagid.
13. Even a small storekeeper keeps a record to know the small amounts that his customers owe him. Let us not fail to keep records of our life in this world--for it affects us for eternity.
14. A Torah supporter gives a few copper coins and the institution he supports gives him a share in an eternal Torah.
15. What good is our Selichos if all we do is tell Hashem our sins? He knows them well enough already. Our duty is to resolve not to repeat our foolishness!
Thursday, September 2, 2010
Seek the Shechina, Then Come to the Mikdash
I am remiss in not having posted anything in quite awhile. Here is a nice insight provided by today's Hahkel email:
And Shana Tova U'Metuka, Ketiva veHatima Tova if I don't "see" you before then - hopefully I will see you, literally, in Yerushalayim, in the event that Mashiach comes in the next few days!
Thanks for reading,
Esther Asna
a. We should try to remember that there are three elements to our lives--Bain Odom LaMakom, Bain Odom Lechaveiro, and Bain Odom LeAtzmo. We should definitely think about at least one aspect in each area in which to improve our lives in the coming year. In this way, our lives will simply become more complete. HaRav Yerucham Levovitz, Shlita makes a wonderful observation on the Pasuk we recently read in Devorim relating to the Bais HaMikdash: "LeShichno Sidreshu U'Vasa Shama--you shall seek the Shechina and come there [to the Bais HaMikdash]." HaRav Yerucham asks--shouldn't the Pasuk have read in the reverse--U'Vasa Shama, VeShichno Sidreshu...You shall come there and seek the Shechina?! The answer, HaRav Yerucham writes, is that the Pasuk is teaching us that we must FIRST seek the Shechina --and only if we first seek the Shechina do we take the SECOND STEP of coming to the Bais HaMikdash. It is the time now of LeShichno Sidreshu--to seek the Shechina through our introspection and improved thoughts, words and deeds. If we can do this, if we yearn to grow in Ruchniyus, we will be zoche to the great SECOND STEP of U'Vasa Shama--we will get to the highest places of Kedusha. What a great guideline in every life activity--LeShichno Sidreshu!
And Shana Tova U'Metuka, Ketiva veHatima Tova if I don't "see" you before then - hopefully I will see you, literally, in Yerushalayim, in the event that Mashiach comes in the next few days!
Thanks for reading,
Esther Asna
a. We should try to remember that there are three elements to our lives--Bain Odom LaMakom, Bain Odom Lechaveiro, and Bain Odom LeAtzmo. We should definitely think about at least one aspect in each area in which to improve our lives in the coming year. In this way, our lives will simply become more complete. HaRav Yerucham Levovitz, Shlita makes a wonderful observation on the Pasuk we recently read in Devorim relating to the Bais HaMikdash: "LeShichno Sidreshu U'Vasa Shama--you shall seek the Shechina and come there [to the Bais HaMikdash]." HaRav Yerucham asks--shouldn't the Pasuk have read in the reverse--U'Vasa Shama, VeShichno Sidreshu...You shall come there and seek the Shechina?! The answer, HaRav Yerucham writes, is that the Pasuk is teaching us that we must FIRST seek the Shechina --and only if we first seek the Shechina do we take the SECOND STEP of coming to the Bais HaMikdash. It is the time now of LeShichno Sidreshu--to seek the Shechina through our introspection and improved thoughts, words and deeds. If we can do this, if we yearn to grow in Ruchniyus, we will be zoche to the great SECOND STEP of U'Vasa Shama--we will get to the highest places of Kedusha. What a great guideline in every life activity--LeShichno Sidreshu!
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