YWN Coffee Room

YWN Coffee Room » Bais Medrash

1451. chofetzchaim
      Member

      Mussar HaTorah
      Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l
      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA

      20 Cheshvan, 5770 Vol. 11, No. 4 Parashas Vaeira

      “And Avraham called the name of that place ‘Hashem will see.’ ” (Bereishis 22:14)

      The akeidah – the binding of Yitzchak as a sacrifice – was completed. Avraham had passed the ultimate test in accordance with Hashem’s command. Avraham sacrificed a ram in place of his son and then called the place where he built the altar, “Hashem will see.” The Chizkuni and the Baalei Tosfos, both explain the meaning of that name: Avraham was saying that, “Hashem will see and will testify that I was willing to offer my son as an offering to Hashem.” It was apparently
      known to people that father and son had been Divinely commanded to make this superhuman effort, and Avraham knew that people were waiting to see what would happen on the mountaintop. Would Avraham follow through on the word of Hashem and sacrifice his beloved son? Avraham was concerned that people would think that he failed his test and did not discharge his duty to Hashem. The name, “Hashem will see” was in essence a prayer that Hashem not allow a chillul Hashem. If onlookers were to think that the greatest servant of the Creator refused to obey His command, Hashem’s Name would be disgraced, and Avraham was pleading with Hashem to prevent such an outcome.

      Imagine you are Avraham Avinu. You have been tested with ten trials, each one proving your loyalty, faith and dedication to Hashem. This last test required your complete submission to His will, and you passed with flying colors. In fact, the merit of your achievement will be recalled every year by all your descendants on Rosh Hashana, as they stand in judgment for their lives. Every step of the way, you followed Hashem’s instructions. Now you been told not to carry out the offering, and you pour forth all your love and zeal in the sacrifice of a ram instead. You should be rejoicing! You performed perfectly as commanded. What will people think? If they ask, you can explain what happened. Apparently, they either won’t ask or won’t believe you. If so, is it your problem? You had no choice in the matter and there is nothing you can do about it – it’s out of your hands. Hashem created this situation and surely He knows how to deal with the problem of “public opinion.” Why should you have to worry about it?

      A true servant of Hashem is never content just to do his “job,” fulfill the mitzvos and perform as commanded. He is consumed with a burning love for Hashem and looks for opportunities to bring others to feel that love. Conversely, he is constantly searching in every action he takes to prevent any stain to Hashem’s honor. Avraham could not rest on his laurels, knowing that he did his best in every step of the way. He was tormented by the thought that people might misunderstand and lower their respect for Hashem. Even though there was nothing he could do in a practical sense, he had one option open to him: he could pray. Let Hashem see and testify, to implant the truth in everyone’s heart about what really transpired, and thereby prevent a chillul Hashem.

      As we go about our daily lives and try to serve Hashem in all our actions, let us remember to scan ahead down the road and anticipate people’s reactions. Even if what we are doing is correct, we must still be concerned that no one misinterprets our deeds and motivations. Let us work on increasing our love for Hashem, through the study of mussar and recognition of His unceasing kindness to us. This fiery love will inspire us to avoid any negative perceptions in the eyes of our fellow man and constantly seek to create kiddush Hashem.
      You should be rejoicing!

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1452. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA

      27 Cheshvan, 5770 Vol. 11, No. 5 Parashas Chayei Sarah

      “And now, if you show kindness and truth to my master…” (Bereishis 24:49)

      Eliezer, Avraham’s servant, in his search for a bride for Yitzchak, was Divinely guided to the home of B’suel, Rivka’s father. There, he appealed to B’suel to allow Rivka to return with him to marry Yitzchak. The S’forno (ibid.) explains that Eliezer asked B’suel to show “chesed and emes”: chesed – kindness – to Avraham by allowing Rivka to undertake this long journey to a distant land, and by giving up the benefits of having Rivka marry into a family from their own locale; emes – truth – to do what is best for Rivka, i.e. allow her to enter the household of Avraham and become one of the matriarchs of the Jewish nation.

      “Kindness” would be an appropriate description of B’suel’s decision to allow the marriage, but “truth”? How would it be emes to let Rivka marry Yitzchak? If B’suel would not allow her to go, he could justifiably be described as selfish or uncaring in denying Rivka this unparalleled opportunity for greatness that she so richly deserved. But how could this refusal be labeled untruthful or false?

      If someone is entrusted to our care, protection or guidance, we are considered to have made an implicit commitment that we will carry out our obligations to the fullest. Any failing in these obligations is not merely laziness or selfishness – it is a basic lack of emes in honoring a commitment.

      When a husband and wife bring a child into this world, they are entering into an unspoken agreement with Hashem that they will care for the baby to the best of their abilities. They take upon themselves the responsibility of raising their child to follow the path of Torah and to subjugate their needs and desires to the best interests of their baby. Negligence in upholding this agreement, by putting our interests first, is therefore an act of dishonesty. If B’suel had not allowed Rivka to fulfill her destiny as a matriarch of the chosen people, he would have been breaking his trust with Hashem – a violation of emes.

      As parents, teachers or people in positions of responsibility, we will inevitably face challenges when our own interests conflict with the needs of our charges. How many shiduchim, or even marriages, have been destroyed by parents who viewed their child’s mate or in-laws as an affront to their honor or social standing? How often was a child unable to develop to his full potential because parents were afraid they would be stigmatized if they sent their child to a school, or even just a different class, which was more suitable for the child’s needs? And how many children are denied a better education or spiritual environment because of their parents’ desire to have their offspring close to home, or even worse, because of a fear that a higher standard of observance would make the parents uncomfortable in their established lifestyle?

      Of course, sincere and devoted parents must be aware of their own needs, to safeguard their physical and mental health, in order to ultimately be more fit to care for their children. The attribute of honesty will help them determine the proper balance of their vital needs versus their children’s requirements. There is no greater satisfaction than the knowledge that we have kept our commitment to properly care for Hashem’s precious children – the sacred task and privilege with which we have been entrusted – exhibiting not only consummate chesed, but also essential emes.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1453. goody613
      last remaining Member

      just realized something amazing. the week the sukkas dovid was niftar, that parshah he writes a 10 page long shtickel on inyonei hesped.

      Posted 5 years ago #

1454. Yanky55
      Inactive

      I'm sure you all remember the Rashi on "Vayay'ahser lo Hashem.......lo v'lo lah" Where Yitzchak and Rivka daven for a child and HKB"H only listens to the tefillos of Yitzchak and not Rivka, because as Rashi explains "aino domeh tefillas tzaddik ben tzaddik le'tefillas tzaddik ben rasha". One cannot compare the tefillos of Yitzchok who was a tzaddik ben tzaddik to the tefillos of Rivka whose father was a rasha.

      This seems more than a bit unfair to Rivka and even shocking. Why should her prayers be ignored just because of her father?

      Further, Rashi seems to contradict a well known gemara which states that in the place that a ba'al teshuva stands, even a completely righteous person cannot stand (be'makom she'ba'al teshuva omade, ain tzaddik gamur yachol la'amode") The argument for this is that it is easy enough to be observant if one grows up in an observant environment, but a ba'al teshuva, who tries to become observant later in life is usually forced to make changes in his or her lifestyle and circle of friends which can be quite difficult.

      I saw something interesting which may explain this.

      Perhaps it is NOT easier for someone who is frum from birth to be a tzaddik than for a ba'al teshuva! A ba'al teshuva, whatever his difficulties might be, has an enthusiasm for an exciting new way of life, new experiences, new friends which carries him through. On the other hand, someone who has grown up in an observant environment (like me) may find it much more difficult to MAINTAIN the enthusiasm for davening three times a day. Even if he is a tzaddik, who may be a son of a tzaddik and so on all the way back to the Vilna Gaon himself, he may be doing mitzvot by rote (like me) because it is the only way he knows.

      When an important task is new to us, we perform it meticulously. After we have grown used to it, we tend to find shortcuts and cut corners, in ways which are detrimental to our performance.

      Yitzchak's tefillos therefore, were answered not BECAUSE he was the son of a tzaddik, but because HE was a tzaddik EVEN THOUGH he was the son of Avraham and had been doing mitzvot all his life. His enthusiasm for mitzvot was maintained throughout his life, which can be a very difficult thing to accomplish.

      If we keep this lesson in mind, HKB"H will indeed answer ALL OUR TEFILLOT!

      Posted 5 years ago #

1455. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA

      4 Kislev, 5770 Vol. 11, No. 6 Parashas Toldos

      “There are two nations in your belly…” (Bereishis 25:23)

      The Talmud (Avoda Zara 10b-11a, quoted by Rabbeinu Bechaya) tells us that the, “Two nations” in the pasuk above is also referring to two prominent representatives of these nations who shared an unusual relationship: R. Yehuda HaNasi – the scholar that was a descendant of Yaakov – and Antoninus – the Roman ruler and descendant of Esav. The Talmud continues to tell an amazing story: Antoninus used to secretly learn Torah with R. Yehudah HaNasi. There was a concealed tunnel into R. Yehuah HaNasi’s home that Antoninus used for these clandestine meetings. Antoninus used to bring two servants along with him. One, he would kill before entering R. Yehuda HaNasi’s home. The second, he would kill upon his return home. To further insure that word of his Torah learning would not leak out, Antoninus warned R. Yehuda HaNasi to make sure that no one else should be at his home at the time of their meetings.

      One time, Antoninus entered the home to find that R. Chanina bar Chama was also there. Antoninus confronted R. Yehuda HaNasi: “Did I not warn you to not have anyone here?” R. Yehuda HaNasi responded: “R. Chanina is so sublime and like the angels that it is as if he’s not mortal.” (And therefore his presence is not a problem.) Antoninus – in an attempt to test R. Chanina – asked him to go “wake up” the servant in the tunnel entrance and tell him to come here. R. Chanina went to the tunnel and found the guard dead. He said to himself: “If I tell Antoninus that his servant is dead, it is not proper for the one sent on a mission to tell the sender bad news (see Megilla 15a). If I leave without telling Antoninus, I am insulting the king.” So he prayed to Hashem to bring the servant back to life. His prayer was answered, and he sent the guard to Antoninus.

      R. Chanina’s actions are difficult to understand. He could have returned to tell Antoninus the truth – that the servant was dead. We see from the gemara, which does not mention any concern other than the lack of derech eretz, that his hesitation was not due to fear of a negative reaction from Antoninus. If so, why did R. Chanina pray for Hashem to perform a miracle? Of course, one should not violate derech eretz if one has a choice, but in this situation, it would seem that R. Chanina did not have any option. Revival of the dead is a blatant and direct contradiction to the laws of nature. We know that Hashem runs the world in a way that seems normal, avoiding any obvious miracles. Why did R. Chanina feel the overwhelming need to ask Hashem to temporarily overturn the rules of nature and request an open miracle?

      R. Chanina’s decision reveals to us the importance of even a small measure of derech eretz. R. Chanina had a choice: Tell Antoninus the truth (a truth that R. Chanina most probably realized that Antinonus already knew), or to beseech Hashem for an awesome and obvious miracle. However, R. Chanina felt that he could not – under almost any circumstance – violate a rule of derech eretz. Derech eretz, we see, is not just fine details of etiquette or social graces. These “ways of the land” are not merely societal norms, something extraneous or voluntary. They are actual, binding rules of behavior that have halachic significance just like any other rule of the Torah. Derech eretz is an integral and basic part of being a Jew and a mentch. Let us constantly reinforce and remind ourselves, through the study of mussar and the words of our sages, of the greatness expected of us, in our actions relating to others and in all our endeavors.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1456. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l
      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA

      11 Kislev, 5770 Vol. 11, No. 7 Parashas Vayeitzei

      “And behold there was a ladder on the ground, its head in the heavens…” (Bereishis 28:12)

      Rabbeinu Bechaye explains that this vision of a ladder with its head reaching into the heavens was actually a prophetic metaphor that explained to Yaakov the justice inherent in the world. Many times we see the righteous suffer; often the wicked enjoy great success. This vision explains these seeming injustices: Everything that happens in the world is run by a hierarchy similar to a ladder. On the first rung are the celestial spheres that are directly involved in events that take place on earth. Above them are the angels, who impart the forces to these celestial spheres. Above the angels, on the highest rung, is Hashem, Who oversees and manipulates all earthly events. Similarly, Shlomo HaMelech says (Koheles 5:7), “If you see people stealing from the poor, and perversion of justice and righteousness…” do not be astonished – because Hashem, is above all, watching every occurrence. Hashem is telling Yaakov that one need not be confused by the apparent miscarriage of justice; Hashem is running the world through a complex, multi-level arrangement and all His actions are just.

      The verse in Koheles is addressing a questioner who is a believer in Hashem, but is baffled by the injustice that he witnesses around him. How can Hashem allow such evil to occur? The wisest of men, Shlomo HaMelech, answers that everything happens through an elaborate system of influences and layers of control, and Hashem rules above it all. Does this answer the question? The questioner knew that Hashem controls everything, but was puzzled that He allows injustice to exist. He is told, “It’s a vast, intricate system through which Hashem runs the world.” That is interesting to know, but the bottom line hasn’t changed. True, it is a complex, multi-layered mechanism – but one that ends up with seemingly unfair results! How can Hashem allow it?

      Apparently, this questioner believes more than merely the fact that Hashem runs the world. Deep down, he is also aware that Hashem is just and righteous, and all that transpires is based on His infinite wisdom, even if man’s limited, mortal mind cannot grasp it. However, somehow this deep-seated conviction gets buried when a person sees events which, on the surface, don’t make sense and appear to be unjust – the mind questions, “How can this be?” This desire to understand subtly shifts his perspective from that of a humble mortal to one of an equal as the unanswered question triggers confusion, a bit of ego and perhaps even anger, and the intellectual faith in Hashem’s infinite wisdom is forgotten. Shlomo responds, “Do you realize Whom you are questioning? Do you have the slightest glimpse of the vast machinery of Divine administration of this world, with layers of angels and celestial bodies executing His will?” The questioner, humbled by this reminder of Hashem’s greatness and his own smallness, retreats from his righteous indignation and accepts His judgment.

      We all want to make sense of events around us, and it bothers us when life seems cruel or unfair. These questions can cloud our basic faith in Hashem’s inscrutable wisdom, and we can begin to think we can challenge Him as an “equal.” An antidote to this problem is to visualize the awesome symphony of Divine government that controls this world. This will reinforce our faith in Hashem’s unceasing kindness and appreciate that all He does for us is with abundant love and for our best interests

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1457. chofetzchaim
      Member

      This is supposed to be a nightly dvar Torah thread. What happened to everyone?

      Posted 5 years ago #

1458. HIE
      pops/son/little bro joint acct

      cc, niskatnu hadoros

      Posted 5 years ago #

1459. YW Moderator-42
      Life, The Coffee Room, and Subtitles.

      HASHEM is Here

      The Shmuz on the Parsha - Parshas Vayishlach

      ספר בראשית פרק לב

      ז) ויירא יעקב מאד ויצר לו ויחץ את העם אשר אתו ואת הצאן ואת הבקר והגמלים לשני מחנות

      תלמוד בבלי מסכת ברכות דף ד/א

      דרבי יעקב בר אידי רמי כתיב והנה אנכי עמך ושמרתיך בכל אשר תלך וכתיב ויירא יעקב מאד אמר שמא יגרום החטא

      רש"י ברכות דף ד/א

      ויירא יעקב - שמא אחר הבטחה חטאתי, וכדתניא, שהחטא גורם שאין ההבטחה מתקיימת

      “And Yaakov feared greatly, and it caused him pain, and he split the nation that was with him, the sheep, cattle, and camels into two camps.” — Bereishis 32:7
      Aysav comes to kill Yaakov

      The word came to Yaakov that his brother Aysav was coming to greet him, accompanied by 400 men armed to the teeth. It was obvious to all that Aysav intended to kill Yaakov. The posuk tells us that Yaakov feared greatly.

      In Brachos 4a, Rebbe Yaakov Bar Idi states there is a contradiction between this posuk and an earlier one. When Yaakov was leaving his father’s house, HASHEM promised him that he would be protected. If so, how is it possible that Yaakov was now afraid?

      Rebbe Yaakov bar Idi answers that Yaakov was afraid that HASHEM’s promise to guard him might have been based on the assumption that Yaakov would remain on the level he was on. Yaakov feared that he might have sinned and was no longer the same man he once was, so the promise no longer applied. Therefore, there is no contradiction. HASHEM’s promise to guard him was based on his remaining on the madreigah that was then, and he was afraid that he had lost that level of purity. Therefore, he was now afraid of Aysav.

      This Gemara becomes difficult to understand when we take into account that after all is said and done, Yaakov Avinu was still a human. No matter how great the Avos were, they were made out of the same flesh and blood that we are, had the same physical makeup that we do, and faced all the challenges of being a human being.

      This means that Yaakov had that most difficult challenge of life: integrating his intellectual understandings into practice, of believing and not believing. Of course he knew that HASHEM promised to protect him, but here he was faced with a brother whose nature he knew quite well: a powerful, driven man who had a burning desire to settle an old grudge. This man didn’t come alone; he brought with him an army to aid in what was his clear intention — murder. So why does Rebbe Yaakov bar Idi assume that it was impossible for Yaakov to be afraid? Maybe Yaakov was just scared — not because of any sin that changed his level, but because of the danger that he faced. Perhaps he was afraid of Aysav, afraid of being out there alone, and afraid of dying.
      HASHEM made that promise 34 years ago

      What makes this explanation even more plausible is that HASHEM’s promise to Yaakov was made over 34 years before Aysav came to greet him. An awful lot of time passed since Yaakov left his parents’ home. Maybe the trust in HASHEM’s promise had faded over the time. Maybe Yaakov was ever so slightly affected by the ways of the world. Why does Rebbe Yaakov bar Idi assume that there must be some answer as to why Yaakov was afraid? The explanation might be quite straightforward: Yaakov hadn’t heard this promise in many, many years, and he was simply afraid. Maybe Yaakov was much like us.
      Yaakov walked with HASHEM

      The answer to this question seems to be that there is a key distinction between Yaakov Avinu and the average person. Yaakov Avinu walked with HASHEM.

      When he got up in the morning, he said, “Good morning, HASHEM.” When he went to sleep at night, he said, “Good night, HASHEM” because his Creator was directly in front of him. When he went about his daily activities, HASHEM was with him all day long. HASHEM was there as he walked, as he ate, and as he greeted people. Throughout his day, HASHEM was present and accounted for.

      One of the reasons that we have such difficulties in trusting in HASHEM is that HASHEM isn’t “here.” Perhaps HASHEM is some thirteen billion light years away, up in the heavens. But when I am walking on a cold dark street late at night, and a car stops, and three tough looking guys step out and approach me, I am alone. It is the three of them and me. So, naturally, I am afraid. Who wouldn’t be?
      Yaakov Avinu was never alone

      But Yaakov Avinu was never alone. His entire existence was focused on being close to HASHEM. HASHEM was present with him every moment of his day. When he went to the well to find a wife, HASHEM was right there arranging for Rochel to come with the sheep. When he went to the house of Lavan, HASHEM was right there protecting him from the scheming of a trickster. And now that he was preparing to meet his brother in what was likely to be mortal combat, he was not going out alone. He walked with HASHEM.

      If Yaakov didn’t have a reason to think that HASHEM’s promise no longer applied, it would have been impossible for him to have feared being injured. It would be the equivalent of you or me being afraid of some high school punks while being escorted by the entire US Marine Corps. That is why Rebbe Yaakov Bar Idi asked, “How is it possible that Yaakov was afraid?” His answer is that Yaakov was afraid that the promise no longer applied. Maybe HASHEM no longer guaranteed to protect him. Otherwise, it would have been impossible for Yaakov to have feared danger.
      Growing in Bitachon means seeing HASHEM — right here

      This concept that HASHEM is present and right here is the basis of all bitachon. If a person doesn’t know that HASHEM is present in his life, any discussion of relying on HASHEM is foolish. How can I rely on HASHEM when He isn’t even here? What good is trusting in HASHEM if HASHEM isn’t on the scene, right here to watch over me? Bitachon, by definition, means knowing that HASHEM is here, supervising me and involved in my life.

      While this may seem self-evident, in practice it is highly elusive. To truly know it requires much work, and to a large extent, this is the measure of a person’s ruchniyus. However, it is also one of the easiest things to do – to simply remember that HASHEM is here. Right here. As I speak, as I think, as I read. Not some millions of miles away up there in the sky, but right here. This single cognition has a dramatic effect on my entire relationship to HASHEM, on all of my Avodas HASHEM, and ultimately on my entire life.

      For more on this topic please listen to Shmuz #20 - Davening Making it Real, and Shmuz #18 - the Difference between Emunah and Bitachon on http://www.theshmuz.com

      Click here to watch the video
      Click here to watch this week's Burst of Inspiration video

      Posted 5 years ago #

1460. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA

      18 Kislev, 5770 Vol. 11, No. 8 Parashas Vayishlach

      “And the gift passed before him (Yaakov)” (Bereishis 32:22)

      Yaakov Avinu prepared himself for the encounter with his hostile brother Esav in three ways: One, he sent an elaborate gift to assuage Esav’s anger; two, he prayed to Hashem; three, he ensured the survival of at least half his family (in the event of war) by dividing them into two groups. After Yaakov assembled the flocks of cattle for the gift, the Torah relates that they, “Passed before him (lit. before his face).” The Midrash (Bereishis Rabbah 76:8) interprets this phrase as an expression of anger or pain, and states very succinctly, “[Yaakov], too, was in pain.” Rashi (ibid.) explains the “pain”: “Even though he was giving the present, Yaakov was in anguish that it was necessary for him to do all this.”

      What was Yaakov agonizing about? The monetary assets he was losing? It is hard to believe that Yaakov would feel bad about using his money to appease his brother’s wrath. On a previous occasion Yaakov had willingly given all his money to Elifaz, Esav’s son (Rashi, Bereishis 29:11). Why was Yaakov now in such pain?

      Yaakov was not concerned with his own money, pride or honor. There was a much greater honor that was being besmirched – the honor of a tzadik and the Torah he represents. When a tzadik lowers himself before a rasha, it is a catastrophe, a perversion of truth. Despite the need to appease Esav, and despite Yaakov’s own humility, he was acutely aware of the desecration of kavod haTorah this gift represented and mourned in his heart even as he sent it.

      Even more revealing is the Midrash (Yalkut Shimoni 563) where the prophet Chavakuk voices a complaint to Hashem, “Nevuchadnetzar, the defiled and uncircumcised, crowns Tzidkiyahu and robes the holy and pious Daniel in purple? The defiled and uncircumcised Achashveirosh dresses the saintly Mordechai [in royal garments]? Pharaoh crowns the holy and pious Yosef? How can it be that you permit a rasha to crown a tzadik – it is a perversion of justice?!”

      Not only is it a tragedy when a tzadik lowers himself before a rasha, as in Yaakov’s case, it is a tragedy even when a rasha honors the tzadik. The dignity of the Torah is sullied by the mere implication that a tzadik needs to be elevated by the impure and dishonorable rasha. The Torah and its leaders are intrinsically dignified and royal. The most lavish praise and honor that secular rulers provide only serve to demean a tzadik, whose stature is worlds beyond them.

      Whenever “honor” is bestowed upon Torah institutions, a Torah leader or even a Torah-observant Jew, by a politician or a government official, the event is greeted with applause from many Jews, “We’ve done it – now we are recognized and important!” Yaakov Avinu would have mourned. The prophet Chavakuk would have complained bitterly, “Does a Torah Jew needs the approval of a secular official? Torah and its adherents are inherently and infinitely more prestigious.”

      Are we cognizant of the transcendent dignity of the Torah, and of our own greatness as the chosen people? The Torah that we study and obey elevates us head and shoulders above the masses. Let us not lower ourselves to the standards of society and stoop to seek their approval and acceptance. The more Torah we learn and mitzvos we perform, the more honored and regal we become. As the princely sons and daughters of the King of kings, we should view ourselves accordingly, and act in a manner befitting our noble and royal stature.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1461. YW Moderator-42
      Life, The Coffee Room, and Subtitles.

      The Shmuz on the Parsha - Parshas Vayeshev

      I Never Forget

      ספר בראשית פרק לז

      (לה) ויקמו כל בניו וכל בנתיו לנחמו וימאן להתנחם ויאמר כי ארד אל בני אבל שאלה ויבך אתו אביו:

      רש"י על בראשית פרק לז פסוק לה

      וימאן להתנחם - (ב"ר) אין אדם מקבל תנחומין על החי וסבור שמת שעל המת נגזרה גזירה שישתכח מן הלב ולא על החי:

      “And all of his sons and daughters got up to comfort him, and he refused to be comforted, and he said, “I will go to my grave in mourning.” And his father cried for him.” – Bereishis 37:35

      It is difficult to imagine a closer relationship than that of Yaakov Avinu and his beloved son Yosef. In Yosef, he saw wisdom, kindness and leadership; in Yosef, he saw his own life in parallel; and in Yosef he saw his wife, Rochel. He singled him out to be the leader of all the brothers. When Yosef was taken at the tender age of seventeen, Yaakov was inconsolable. He mourned this loss for years, and despite the efforts of his family to comfort him, his grief remained as intense as when he first heard the news.

      Rashi explains that this was not natural. Normally a person forgets. Time has a way of healing; the wound isn’t as fresh, and the loss isn’t as painful. But that didn’t happen. Year after year, Yaakov mourned with the same level of intensity.

      Rashi explains why this was: “Because HASHEM decreed that the dead should be forgotten from the heart.” To allow man to continue after the loss of a loved one, HASHEM deemed that the pain should become dull, the loss should become more distant, and the human should forget. However, that decree was specific. When a person dies he is forgotten. But therein lies the problem; Yosef wasn’t dead. He was very much alive, living in Mitzrayim. Since Yosef was alive, the decree didn’t apply, so Yaakov felt the loss with the same intensity day after day and couldn’t be comforted.

      Forgetting is natural

      This Rashi is difficult to understand because all people forget; it is part of the human experience. Even if the specific decree didn’t apply, forgetting is natural to man. Memories just fade and the pain lessens. Especially when we take into account that it wasn’t just a few weeks that Yaakov was mourning his son, that the same intensity of loss remained for twenty-two years, we have to wonder: how is it possible that the normal process of forgetting didn’t take effect?

      The answer to this question can be best understood from a different perspective.

      Me after I die

      If you were to ask to the average high school age yeshiva bochur, “Why don’t you sin? But, I don’t mean little sins, I mean really big deal stuff like robbing, mugging, killing?,” you would probably get an answer like, “Because then HASHEM would be angry with me.” At which point you might ask, “So what? So what if HASHEM is angry with you? Over the millennium, there have been plenty of wicked people who lived quite well. Why do you care if HASHEM gets angry with you?”

      Assuming that he was a sharp fellow, he might respond, “Oh, that may be true now, but when I die, my nishomah will burn. I don’t want my nishomah to burn.”

      At which point, you would have the right to look at this young man and say, “Let me get this straight. All these things you do and don’t do, just so that your nishomah won’t burn? Listen to me. Forget about your nishomah. You take care of you! Why should you suffer so that your nishomah can have a good time in Gan Eden? You take care of you, and let your nishoma burn.”

      The answer to why this fellow should be concerned about his nishomah is because he is the nishomah. Reb Yisroel Salanter teaches us that death is like taking off a coat. If I walk into a room and take off my outer garment, I enter the room. So too, says Reb Yisroel, when I die, my body will be buried, and I will emerge. The same I that thinks, feels and remembers. The same I that tells my arms and legs to move, will live on long after my body is buried.

      I am not my brain

      However here is a key point: When they bury the body, the brain is buried with it. And this brings us to a critical understanding: I am not my brain. Just like I am not limited to my head, chest and legs, so too, I am not my brain. My brain is a tool that I use. In fact, it’s a heavy, clunky old-fashioned computer that starts up slowly, often stalls out, and isn’t very efficient.

      Did you ever have one of those brilliant flashes of intuition? Like a lightning bolt, you just realized something. You knew it. Then you had to go through the slow, laborious process of putting that thought into words, of taking that understanding and putting it into a concrete idea.

      That is an example of something I know-- Something I understand. It’s not based on my brain, nor is it limited to my head. When my body dies, I separate. I leave this heavy cloak of physicality, and everything becomes clear. My weak, slow brain that so often blocked my vision is left behind, and in one brilliant flash of revelation I recall, I see, and I understand. At that moment, every experience of life is right there – clear as day. Me as a child, me as an adult, me on my wedding day. Every conversation, every action, and every thought that I thought is right there in front of me, seen with blazing clarity.

      This seems to be the answer to this Rashi. HASHEM decreed certain laws and dynamics in this world. One of them is that a dead person should be forgotten from the heart. But that is only if the person is in fact dead. In the case of Yosef, he was very much alive, so the decree didn’t apply. And for that reason, the pain remained as clear, as vivid, and as intense as the day that he died.

      For most humans, the process of forgetting happens anyway. They forget things they should remember, whether there’s a Divine decree or not. Yaakov Avinu was a different sort of person. His body had so little sway over the essence of him, that forgetting wasn’t part of his nature. Chazal tell us that “Yaakov Avinu didn’t die”. Even when he was alive, physicality held no grip over him. He had so mastered himself, that when he was separated from his body; it was as if no change happened. The only way that he would forget would be if there was a specific decree to forget. Since it didn’t apply, the memory remained as vivid as when he first realized it.

      After my body dies, I live on

      This concept has great relevance to us. The simple knowledge that I will live on long after my body dies is life-transforming. When I understand that it won’t be my alter ego up there, not some scaled down version of me, but I – the same I that thinks, feels, and remembers – my perspective on living changes. Couple that with the recognition that every experience will be permanently etched into the essence of me, and I am able to recognize the great opportunity of life; my one shot at making myself into who I will be for eternity.

      For more on this topic please listen to Shmuz #23 I Will Never Die

      This week's video

      This Week's Burst of Inspiration Video

      To receive the Shmuz on the Parsha weekly, or to listen to any of the Shmuz, please visit http://www.TheShmuz.com – All FREE- All the Time

      This issue sponsored: Li Ilui Nishmas Shayna Necha Bas Shalom.

      Posted 5 years ago #

1462. HIE
      pops/son/little bro joint acct

      VORT ON CHANUKAH (GEMATRIA)

      We all know that min hadin the menorah must only burn for 30 minutes. the entire chanukah we light 36 nairos. take 36 and multiply it by 1/2 hour for each of the nairos, the result is 18 hours. every jew min hadin his nairos burn 18 hours a chanukah. the average person lives 70 years. multiply 70 years of a person's lifetime by 18 hours a year, the result is 1260. in a person's lifetime min hadin the menorah is suppose to burn 1260 hours.
      In the bais hamikdosh there were 6 nairos that burned 24 hours a day the 8 days of chanukah. 6x24=144. 144x8=1152 the 7th ner was the ner maaravi. the ner maaravi burned 12 hours from night till morning, plus from shkiya till tzais which according to some shitos is 90 minutes which alltogether is 13 and a half hours a day the ner maaravi burned. multiply that by the 8 days of chanukah, the result is 108 hours. take the 1152 that we had before from the other 6 nairos and add that to the 108 of the ner maaravi and the equals to 1260.
      In the lifetime of a person his menorah min hadin should be burning 1260 hours just like in the beis hamikdash where every chanuckah it burned 1260 hours.
      The reason why the RAbbanon were mesakain that the menorah should be burning for 1/2 hour is so that in the lifetime of a person his menorah should be lit as much as the menorah in the beis hamikdash was burning for the whole chanukah.

      A FREILICHEN CHANUKAH, A GUTEN CHODESH, A GUTEN EREV SHABBOS TO ALL MY FELLOW BROTHERS AND SISTERS OUT THERE.

      EDITED TO CORRECT A TYPO

      Posted 5 years ago #

1463. HIE
      pops/son/little bro joint acct

      mod, thanks for editing my typos i was very tired lastnight.

      Posted 5 years ago #

1464. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l Rosh YEshiva of Yeshiva Chofetz chaim of Queens/RSA

      9 Teves, 5770 Vol. 11, No. 11 Parashas Vayigash

      “And Yehudah approached him [Yosef] and said, ‘Please, my master, let your servant speak into the ear of my master and do not be angry with your servant, for you are like Pharaoh.’ ” (Bereishis 44:18)

      Rashi interprets, “For you are like Pharaoh” as a criticism: just as Pharaoh decrees and does not fulfill, so too you, Yosef. The Sifsei Chachamim quotes Rabbeinu Eliyahu Mizrachi who explains that Pharaoh’s royal statutes included a rule that a slave may not become king, nor wear the garments of royalty. When Pharaoh elevated Yosef, a slave, to be second to the king, he violated these laws. But why should Yehudah launch a personal attack on Pharaoh at this crucial moment? This question is asked by the Maharshal (Sifsei Chachamim ibid.) who answers, “Yehudah told Yosef, ‘On whom are you relying [for your strength and security], on Pharaoh? Pharaoh himself makes decrees and does not abide by them, for it is written in Egyptian law that a slave may not become king and he did not obey it.’ ”

      Yehudah challenged Yosef, warning him not to feel secure in Pharaoh’s support of him, because Pharaoh would eventually deceive Yosef and betray him. As proof of this prediction, Yehudah showed that Pharaoh had violated his own laws in crowning Yosef as viceroy over Egypt. But, what kind of proof is this? Pharaoh violated the law in order to save his country from starvation and not for any personal interest. He elevated Yosef to prevent a national emergency and to help his citizens, including Yosef. Why should Yehudah assume that Pharaoh would suddenly turn around and betray Yosef, the man whose vision and foresight rescued the Egyptian people from famine?

      Pharaoh’s action of openly transgressing his own edicts showed a blatant disregard for emes – truth. He didn’t bother to rescind or even amend the original decree, and thereby legalize his action of appointing Yosef. Once a person has broken this barrier of emes, Yehudah warned Yosef, he is no longer trustworthy. As warm and friendly as he seems to be, he is not a reliable friend. He can turn around on a moment’s notice and stab his “good friend” in the back, because he has no scruples to abide by, no morals to keep him honest.

      When a student helps a classmate cheat on a test, or a businessman assists his colleague in conducting an illegal transaction, he is not showing friendship or trustworthiness. He is demonstrating precisely the opposite – a breakdown of emes and moral values that ultimately can bring him, with all his love and affection, to betray the recipient of his “friendship.” A forbidden action done on behalf of a friend or relative will only serve to hurt both parties and undermine the very basis of their relationship.

      Our challenge is to realize that the greatest demonstration of genuine friendship is to help our fellow man in a manner of absolute integrity. A true friend is exactly that – a true friend. If our love for others is faithful to the ideals of emes, it will foster stronger bonds of brotherhood, and eventually lead to a unified Klal Yisroel, a beacon of morality and friendship in a world so sorely lacking in these virtues.

      This issue of Mussar HaTorah is reprinted with permission from Pinnacle of Creation, an Artscroll–Mesorah publication.
      All rights reserved. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1465. eelleerr
      Member

      DIVREI TORAH ON VAYECHI
      TAKEN FROM "THE WEEKLY VORT"

       “Please, if I have found favor in your eyes… do kindness and truth with me...” (47:29) Yakov seemed to be beseeching Yosef. Why didn’t he simply command Yosef to bury him in Eretz Yisrael? Yosef would have been compelled to comply in order to fulfill the mitzvah of honoring one’s father. Yakov wanted to procure a sworn statement from Yosef rather than rely on Yosef’s obligation to adhere to the mitzvah of honoring one’s father. Yet, the halacha is that a person cannot swear to do an action that he is already obligated by the Torah to fulfill. By requesting it of Yosef as a favor, Yakov could then plead for an oath. But why was an oath so crucial in this circumstance? Didn’t Yakov trust that Yosef would adhere to his command, regardless? The halacha is that one must forfeit up to one fifth of his possessions for a positive commandment such as honoring one’s father and mother. However, for a negative commandment, such as abiding by a sworn statement, one is obligated to forfeit all his possessions in order to observe it. The gravity of this law ensures that a person will do all he can to see that his promise is kept. Therefore, Yakov wanted Yosef to swear to him that he would take him out of Egypt. (R’ Yehoshua Leib Diskin) (A Gut Vort)

       “Yosef bound Bnei Yisrael by an oath: Hashem will remember you and remember you...” (50:25) What is the meaning of the double expression פקד יפקד, [Hashem will] remember you and remember you? Yosef was telling Bnei Yisrael that Hashem will remember you twice, once in Tishrei and once in Nissan. In Tishrei, preceding the Exodus, Moshe went to Pharaoh for the first time. From then on Klal Yisrael were no longer forced to work. Hashem also remembered Bnei Yisrael in Nissan, when He actually took them out of Egypt. (Rabbeinu Bechaye) (A Gut Vort)

      Posted 5 years ago #

1466. oldCRgang01
      Blocked

      CC: what happened to your DT??
      ********Parshas Shemos********
      Tough Love

      Moshe, the humblest man who was ever on the face of this earth, the man who consistently pleaded with Hashem to spare the Jewish nation from his wrath, emerges this week for the very first time.

      First impressions are almost always last impressions, so I wondered what are Moshe's first actions? Surely they would typify his future distinction.

      Open a Chumash and explore the young lad who is found on the Nile, spends his youth in Pharaoh's palace, and finally "goes out amongst his brothers." He sees an Egyptian smiting a Jew and then, in a non-speaking role (at least without speaking to any human), he kills him. That is Moshe's foray in communal activism.

      His first words seem diametrically opposed to his ensuing persona. The next day, Moshe "went out and behold, two Hebrew men were fighting." He immediately chastised the wicked one, "Why would you strike your fellow?" (Exodus 2:13). His admonition provokes an angry response from the quarrelers. "Who appointed you as a dignitary, a ruler, and a judge over us? Do you propose to murder me, as you murdered the Egyptian?" (ibid. v. 4). Moshe's hallmark compassion and concern seems to be overshadowed by his forceful admonition. Is that the first impression the Torah wants us to have of Moshe?

      In his youth, Reb Zorach Braverman, who later was known as a brilliant Jerusalem scholar, once travelled from Eishishok to Vilna, Lithuania. Sitting next to him was an elderly Jew with whom he began to converse. Reb Zorach commented to the old man that it was sad that in a city as large as Vilna there was no organized Torah youth group.

      The old man became agitated. In a tear-stained voice he responded, "Whom do you expect to organize these groups, "he asked incredulously, " the communal leaders who are destroying Judaism in Vilna? They do nothing to promote Torah values!"

      The man went on to condemn a group of parnasim who had assumed control of the community affairs and constantly overruled the Rabbinical authorities in every aspect of communal life as it related to observance of Jewish law. Reb Zorach became incensed. Who was this man to deride a group of community elders? He responded vociferously. "Excuse me," he interrupted," but I think you should study the new sefer (book) that was just published. It is called Chofetz Chaim and deals specifically with the laws of slander and gossip. It details all the transgressions listed in the Torah for gossip as such! In fact, I have it here with me."

      The old man asked to see the book. He took it and immediately opened it to a section which specified the rare instance it was a mitzvah to speak out against a group of people, in the case when they act defiantly against rabbinic authority.

      Reb Zorach remained quiet and silently took back the book. The trip ended and the old man and Reb Zorach went their ways in Vilna. It only took a day until Reb Zorach found out that he was seated next to none other than the Chofetz Chaim himself.

      Of course, Moshe was the compassionate advocate for Klal Yisrael. But the Torah chooses to define his leadership in a clear and unambiguous manner in strong and controversial encounters. His first act was to kill an Egyptian who was smiting a Jew, and his second was to chastise two Jews who were fighting so strongly that they threatened to report his former act to the Egyptian authorities. After the Torah establishes an ability to reprove and even rebuke sin, only then does it tell us of Moshe's compassion in protecting the daughters of Yisro, in tending sheep by running after a tiny lamb who lost its way in the scorching dessert.

      Often I hear quotes, "if Rav Moshe were alive today," or "if the Chofetz Chaim were alive today," followed by a notion that these beloved, departed, sages, with their celebrated love and compassion for all Jews, would surely ascribe to unmitigated love and acceptance of anyone's notion of Judaism as an acceptable alternative.

      It's just not true. Great leaders and Torah visionaries do have tremendous love for all Jews, but they do not compromise on Torah law or on Torah values. They are vociferous advocates of right versus wrong. Though one minute they may be chasing lost sheep, running after a small child who dropped a small coin, or translating a letter for an indigent immigrant, they would not hesitate to strike the Egyptian and chastise their fellow Jew who raised his hand against another, physically or spiritually. What truly makes a great man is not only knowing how and when to hold them, but also knowing how and when to scold them.

      Posted 5 years ago #

1467. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA

      21 Teves, 5769 Vol. 10, No. 13 Parashas Shmos

      “And he saw that there was no man …” (Shmos 2:12)

      Moshe witnessed an Egyptian beating a fellow Jew. Before Moshe took action to stop this Egyptian from possibly killing the Jew, the pasuk relates, Moshe looked around and saw that there “was no man.” The Midrash Rabbah (Shmos 1:29), quoting R. Yehudah, explains this to mean that there was no one else present possessing zeal to rise up and kill the Egyptian. The Mahrzu points out that, according to this explanation, other Jews were indeed present and witnessing the assault, yet they were not willing to take the necessary action.

      Why does the Torah take pains to describe the passivity of the bystanders, and that Moshe noticed it? What difference does it make that the onlookers did nothing? The simplest explanation would be that Moshe only stepped forward to kill the Egyptian because there was no one else willing to do so. Indeed, the Mahrzu quotes the mishna in Pirkei Avos (2:5), “In a place where there are no men, try to be a man,” applies here in the sense that Moshe acted (“tried to be a man”) only because no one else was “a man.” However, this explanation is vulnerable to a serious question: Wouldn’t Moshe have rushed to fulfill this great mitzvah of saving a fellow Jew even if other people were available? The Gemara teaches us that one should always try to be the first one to do a mitzvah (Bava Kama 38b). Surely Moshe, who possessed a highly developed middah of z’rizus – zeal, would not have hesitated to grab this opportunity to perform the incredible mitzvah of saving a Jewish life; how is it conceivable that Moshe would have passed it up?

      We must conclude that Moshe really would have seized the chance to do this mitzvah even if there were others that were ready and able to kill the Egyptian. The lack of response by other Jews did not determine whether Moshe would react, but rather how he would react. Moshe would not have acted with the same intensity had he known that other people were available. The Midrash is explaining that Moshe surveyed the scene and saw no one else ready to act. This knowledge did not make him hesitant, feeling alone and unsure. Instead, seeing this state of affairs filled him with courage and strength. He focused on the fact that he was the only one willing to save his Jewish brother. This knowledge only caused Moshe to increase his zealous fervor.

      How often do we find ourselves in situations that call for action, that require us to stand up and do the right thing, and we look around to see if anyone else is thinking the same way? If others don’t seem motivated to act, it sometimes makes us afraid to play the “righteous” or “religious” person, and we back off. Even if we have the backbone to step forward and take the initiative, it’s with reluctance and hesitation. “After all,” we think to ourselves, “no one else is doing it...,” so we feel embarrassed and insecure. From Moshe’s example we learn that not only shouldn’t we hesitate to do what’s right, despite the ambivalence or apathy of the spectators, but to the contrary – we should increase our zeal and energy level, magnify our courage and our fortitude. Precisely because they are uncaring and unmotivated, we should be galvanized to act with greater decisiveness and more strength, because “there is no one else but me to do the will of Hashem!” May we merit to be Hashem’s messengers as we carry out His will with zeal, with confidence and with simcha.

      © 2008 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1468. chofetzchaim
      Member

      Another D'var Torah on Parshas Shemos

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA

      23 Teves, 5770 Vol. 11, No. 12 Parashas Shmos

      “And if they [the Jews] ask me [Moshe] ‘What is His name?’ what shall I tell them?” (Shmos 3:13)

      “Who will go up the mountain of Hashem and who will stand in His holy place? One with clean hands and a clear heart...” (Tehilim 24:4)

      The Midrash (Shmos Rabbah 4:1) applies the phrase “and a clear heart,” to Moshe in the above situation. The commentary, Matnas Kehuna, explains: Moshe was asking Hashem what to tell B’nei Yisrael if they would ask, so that he would be prepared for any eventuality. Moshe didn’t want to leave Hashem’s presence, the Matnas Kehuna continues, until he had clarified every aspect of his sh’lichus – his mission, so that he would always be ready with an answer if asked by B’nei Yisrael.

      It is evident from the Midrash, as explained by the Matnas Kehuna, that Moshe had no questions about the integral parts of his mission. He knew precisely what had to be done. His questions only dealt with possible eventualities. If you were in Moshe Rabeinu’s shoes, wouldn’t you trust that Hashem has given you a complete set of marching orders? Hashem knows exactly what the mission entails. Why didn’t Moshe assume that Hashem gave him all the necessary information and that any new facts would be given to him as needed? Isn’t it a bit chutzpadik for Moshe to ask Hashem “what if” type of questions?

      Every test or challenge that comes to us from Hashem is an opportunity for growth, a gift. However, Hashem doesn’t always present us with these tasks all wrapped up in a package with a bow on a silver platter. Part of being an honest and diligent servant of the Creator, of having a “clear heart,” is to make the extra effort to clarify all details and questions that reasonably could arise.

      This message does not only apply to tasks received directly from Hashem, a privilege reserved for prophets. In all our undertakings and projects, we need to be well prepared. We need to be equipped to answer any valid questions and to know what to do in any foreseeable eventuality. Of course, there are times that we must be ready to deliver the proverbial, “message to Garcia” and use our faculties to determine the next step; and certainly we must not hound someone needlessly with unnecessary questions. At the same time, we must learn from Moshe Rabbeinu that it is not only Boy Scouts that need to be prepared. Every Jew must approach his tasks in life with the same thoroughness and diligence. In doing so, we can be assured that our missions will be successful and we can hope to merit to “go up the mountain of Hashem and stand in His holy Place.”

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1469. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA

      1 Shevat, 5770 Vol. 11, No. 13 Parashas Vaeira

      “And Elokim said to Moshe, “I am Hashem.” (Shmos 6:2)

      Rashi explains that Hashem was taking Moshe to task for what occurred at the end of the last week’s parasha. Moshe and Aharon left Pharaoh’s palace and met up with Dasan and Aviram. The Midrash (Shmos Rabbah 6:2) tells us that these two troublemakers taunted Moshe for his lack of success in reducing the slavery. They pointed out that their situation had only become bleaker. The Midrash goes on to tell us that Moshe was overly sensitive to these remarks and a tinge of annoyance caused Moshe to say to Hashem, “From the time I came to Pharaoh … [it has only become worse for the Jews].” This slight hint of complaint was the reason why Hashem took Moshe to task. Hashem said to Moshe, “I wrote in the Torah that you are humble, and now you’re being hypersensitive?” Moshe was punished for this mistake – he did not merit to see the miracles of the conquest of Eretz Yisrael (see Etz Yosef, ibid.).

      Hashem’s question seems unanswerable: How, indeed, could Moshe have been affected by the remarks of these rabble-rousers? As Hashem testifies in the Torah, Moshe was the most humble person that ever walked the face of this earth. A person who is the epitome of humility should be immune to provocation and never be annoyed or upset. Most importantly, it seems from the Midrash that the emotional trigger for Moshe’s misstatement wasn’t his empathy with the terrible suffering of the Jews. It simply was a reaction to the taunting, nasty comments of Dasan and Aviram. How could Moshe allow their teasing, mocking statement to affect him to the extent that he reacted inappropriately in speaking to Hashem?!

      Moshe’s reaction, at the very least, teaches us an insight into the power of verbal insult, and the great strength required to control our reactions. True, we do not know exactly why Moshe did not withstand this test. Moshe was certainly the most humble human being of all time. Apparently, somewhere in his stratosphere of humility, beyond our perception, Moshe fell short of perfection, and had he possessed that one iota more, Moshe would have passed this challenge. However, there remains for us this important lesson: the horribly damaging power that taunting words possess. Even the super-humble Moshe was affected by the taunts of the lowest of the low. Moshe withstood the pain of his people, knowing that his efforts to save B’nei Yisrael had led to only more suffering for them. All of this overwhelming anguish was not enough to break Moshe’s perfect control and calmness of spirit. Nevertheless, the taunting words of Dasan and Aviram were able to find a tiny crack in Moshe’s humility and thereby inflict just enough damage to Moshe’s spirit to cause him to make an inappropriate statement to Hashem.

      We live in a society that places a social value on quick wit and verbal agility. People feel they gain status if they can unleash a quip or a put-down at someone else’s expense. The ability to deliver a humorous wisecrack or one-liner is celebrated in the media as a special talent. This attitude filters down to our children, and they sometimes use their words as daggers, as conversational tools to bully others. Do we appreciate the incredible power our words possess to damage and destroy even the most humble and unassuming person? We can taunt and tease, or we can compliment and reassure. We can break and hurt, or we can empower and embolden. The choice is ours.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1470. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l, Rosh Yeshiva of Rabbinical Seminary of America / Yeshiva Chofetz Chaim

      28 Teves, 5769 Vol. 10, No. 14 Parashas Vaeira

      “And he who did not heed the word of Hashem, left his servants and cattle in the field.” (Shmos 9:21)

      The seventh plague – hail – was unique in that it was the only plague that the Egyptians could have avoided simply by obeying the advance warning of Hashem and bringing all their property indoors. Indeed, the Torah tells us that some Egyptians did heed this warning, and were spared the devastation. Others did not, and suffered from the awesome force of the pounding hail. The question begs to be asked: Why didn’t all the Egyptians listen to Hashem and save themselves from the destruction?

      The Da’as Z’kaynim (ibid. 9:27) states, “Because with wickedness they left their animals in the fields and they did not believe in Hashem.” It seems that their refusal stemmed from a lack of belief in Hashem’s word that the plague would occur. But after six crushing plagues blood, frogs, lice, wild animals, cattle disease and boils, all forewarned with precision and clarity – shouldn’t logic dictate that the Egyptians at least be cautious to avoid monetary loss? Weren’t they afraid of even the possibility of damage?

      One of the most powerful psychological mechanisms of the human mind is the drive to maintain consistency in all situations. The Egyptians’ adamant refusal to believe in Hashem regarding the ultimatum to set the Jews free caused them to deny even the possibility of Hashem carrying out His threat of hail, in order to maintain a consistent attitude. Their rejection of Hashem’s request to free the Jews had strong ulterior motives – the loss of an army of slave labor would undoubtedly adversely affect their economy. This same motivation to prevent financial loss, should only have served to compel them to obey Hashem and save their animals from the devastating hail. But, the need for consistency didn’t allow them even to be cautious, and demanded that they suffer this loss in order to deny Hashem completely.

      The argument for consistency is a favorite strategy of the Yetzer Harah. While many temptations seem simply too powerful to resist, other challenges to our willpower are not as formidable and we want to overcome them. Yet our cunning adversary taunts us, “You don’t keep that other mitzvah and you violate that halacha how can you act like such a tzadik all of a sudden? You’re inconsistent, a hypocrite and a phony!” It is essential that we realize that any mitzvah we can grasp should be as precious to us as gold and diamonds. Would we refuse money today just because we had foolishly turned it down in the past, and we would appear inconsistent?

      The taunts of inconsistency appeal to our sense of pride and vanity. If we are humble enough to acknowledge our occasional mistakes, and move forward and upward to capitalize on every opportunity for spiritual growth, we will emerge victorious in our battle with the Yetzer Harah.

      This issue of Mussar HaTorah is reprinted with permission from Pinnacle of Creation, an Artscroll–Mesorah publication.
      All rights reserved. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1471. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      6 Shevat, 5769 Vol. 10, No. 15 Parashas Bo

      “And he turned and left Pharaoh’s presence.” (Shmos 10:6)

      Moshe and Aharon came before Pharaoh and described the destruction that would befall Egypt with the plague of locusts. Immediately after delivering this warning, Moshe and Aharon turned and left. The Midrash Rabbah (Shmos 13:4) explains their hasty departure from Pharaoh’s court: Moshe saw that the members of Pharaoh’s court were looking at each other and believing Moshe’s warning. Moshe quickly left, the Midrash tells us, so that in his absence the Egyptians would continue discussing the warning and how to do teshuvah.

      Moshe knew that Hashem’s ultimate plan was for Pharaoh to refuse to let the Jews leave so that Hashem could show His miracles and wonders. Hashem told Moshe he was hardening Pharaoh’s heart to allow the maximum display of His power. Granted that Moshe perhaps shouldn’t actively make it more difficult for Pharaoh to do teshuvah, but here, Moshe’s presence was a normal part of the warning process. Why must he abruptly depart to make it easier for Egyptians and Pharaoh to repent? These miracles would serve as everlasting proof to the future generations of the Jewish people that Hashem was truly Almighty (see Shmos 10:1-2). If this was the plan, why should Moshe take unusual actions to help the Egyptians do teshuvah? Wouldn’t this undermine Hashem’s grand plan for future generations?

      Moshe’s actions teach us a fundamental Torah outlook on human effort versus Divine providence. Hashem is guiding the universe and He is responsible for the destiny of every nation, group, or individual. He will intervene when His wisdom dictates and direct the unfolding of world events according to His master plan. We, on the other hand, have a different mission. In any given situation, our job is to do what Torah law demands. We are not ultimately responsible to save the world or the Jewish people or even to implement Hashem’s global plans for world history, if that would violate our obligations according to the Shulchan Aruch – code of Jewish law. Moshe’s responsibility at that time was to offer the Egyptians the kindness of warning them of their impending doom if they did not do teshuvah. Moshe needed to give them the best opportunity to repent and allow B’nei Yisrael to leave.

      Reb Dovid Leibowitz zt”l was often faced with situations where it seemed that violations of halacha were required in order to save his yeshiva. For example, there were many students who complained about the yeshiva’s cook and urged that she be dismissed from her job. Reb Dovid held that it was not halachically permissible to fire the woman, a widow whose parnassa depended on the job. The students threatened to leave the yeshiva, imperiling its existence. “Close the yeshiva, rathe than violate a single prohibition” he would say. Questionable financial transactions that would raise desperately needed funds were likewise rejected without question. “Hashem doesn’t need me to bring Torah to Klal Yisrael. If I am not worthy, He has many other emissaries to do the job.”

      We must at all times remember that we are here in this world to do our job and to fulfill our personal responsibilities. Ultimately, Hashem is in charge of running the world. Let us humbly accept our mission in life, and by keeping the laws of the Shulchan Aruch, we will bring about the greatest kiddush Hashem possible.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1472. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      8 Shevat, 5770 Vol. 11, No. 14 Parashas Bo

      “Go in unto Pharaoh; for I have hardened his heart.” (Shmos 10:1)

      The Ralbag (ibid.) explains the underlying meaning of the verse above: Hashem was telling Moshe to not be disheartened by Pharaoh’s rejection of Hashem’s demand to free His people. As if to say, “Don’t let discouragement cause you to stop bringing My messages to Pharaoh. The only reason that Pharaoh is not listening,” Hashem is explaining, “is because I have hardened Pharaoh’s heart.”

      Moshe was the dedicated servant of Hashem, who received prophecies directly from Hashem on a level unmatched in history. He loyally fulfilled all of the missions that he had been given previously. Nevertheless, the Ralbag implies that Moshe could have neglected (to some small degree) his duty to bring the word of Hashem to Pharaoh – due to the king’s refusal to listen. Should Moshe truly be influenced by Pharaoh’s reaction? Moshe’s job was to communicate Hashem’s words to the Egyptian monarch. Pharaoh’s response was determined by his own free choice. Wouldn’t any devoted worker follow Hashem’s command to the best degree regardless of the success or failure of his past missions? How is it conceivable that Moshe would allow discouragement to lessen his intensity to fulfill a direct command from Hashem?

      The Ralbag is teaching us the insidious power of repeated, constant negativity. “No!” is short but powerful word. Said often enough, it can wear the most dedicated person down and erode his enthusiasm to fulfill a command from Hashem, and even the greatest prophet in history, a tzadik beyond our comprehension, could have fallen prey, on some minute level, to its effects. At times, we are also called upon to undertake missions – at work, with our family or in our relationship with Hashem – that seems to be Sisyphean tasks: the inbox always seems full; piles of laundry, dirty dishes seem to only grow bigger; and there are days when our children just don’t listen to our reasonable requests. Frustration is the natural reaction, even when we know it’s the wrong way to deal with the situation. We see from this Ralbag that we need to fortify ourselves to overcome feelings of despair and to continue trying to fulfill our obligations. If Moshe Rabbeinu needed reinforcement to continue to properly obey the direct command of Hashem in the face of a negative response, how much more so do we need to strengthen ourselves to overcome our challenges?

      There may be a helpful technique we can apply, by adopting and adapting Hashem’s exhortation to Moshe: we can simply remind ourselves that it’s all part of Hashem’s plan to help us improve ourselves. Every annoyance we encounter, every stubborn adult or child that confronts us, is merely a test for us. Hashem is watching to see – can we have the patience and self-control to stay calm and on task, or will we give in to the temptation to lose our equilibrium? Instead of viewing the frustrating situation as a personal attack or disregard for our honor, we can reframe it as a gift, a chance to polish our midos and show our loyalty and love for our Creator. Just as Hashem was setting the stage with Pharoah’s obstinacy to reveal His glory and might to the world, He is creating scenarios of difficulty for us on a daily basis that challenge us to reveal our hidden potential and show our true greatness. May we see these tests for what they really are: not frustration and misery, but rather opportunities to let our inner grandeur shine forth as we attain new heights of self-perfection.

      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1473. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      13 Shevat, 5769 Vol. 10, No. 16 Parashas Beshalach

      “For it was close…” (Shmos 13:17)

      After Hashem took B’nei Yisrael out of Egypt, He did not want to take them to the Land of Israel using the most direct route because, “it was too close.” The Yalkut Shimoni (Beshalach 227) explains this cryptic phrase: It was too close to an earlier war that took place between some descendants of Ephraim and the Egyptians. Thirty years before the Exodus, a member of the tribe of Ephraim claimed that he had received a prophecy that the time to leave Egypt had arrived. The Yalkut Shimoni continues to tell us that the descendants of Ephraim had excessive pride because of their royal lineage (Yosef, the royal viceroy, was their ancestor) and because they were great warriors. This hubris caused them to take their families and attempt to leave Egypt. The Egyptians gathered their troops, went to battle and killed the warriors of Ephraim and their families.

      The Yalkut Shimoni tells us that there was a claim of prophecy by one of their tribesmen. The rationale of this prophecy: Hashem had promised Avraham that his children would suffer four hundred years of exile before being redeemed. According to the claimed prophecy, the four hundred years started when Hashem made the pact with Avraham. (In truth, however, it actually started 30 years later with the birth of Yitzchak.) If the Ephraimites erred by following the false prophecy and therefore miscalculated the end of the exile, what did their tribe’s arrogance have to do with it? Either they believed the prophecy or they did not. It was a logical decision, not an emotional choice. Pride in their tribe’s lineage or strength should not have any bearing on this issue.

      We must answer that their arrogance worked on a subconscious level. Had they been clear-minded, they would have scrutinized the validity of this “prophet.” Under strong critical examination, he would have been exposed as a fraud. However they were subconsciously blinded by a false sense of security. “We are royalty – the Egyptians wouldn’t dare to try and stop us; and even if they do, we’re strong enough to defeat them!” Their arrogance created a subliminal feeling of invincibility which caused them to accept the illusion of false prophecy. But how could they feel secure? It should have been obvious to them that the Egyptians would not give them any special treatment. They were enslaved and tortured along with the rest of the tribes. Their sons had been killed along with all the other Jewish boys. Why hadn’t the Ephraimites walked out years earlier? Obviously, they were powerless to do so. Why did they think they would be allowed to escape? How could they endanger their families in such folly?

      Pride has the ability to twist and distort the human mind. It can mislead even intelligent and great people into accepting completely baseless ideas. Even as the Ephraimites were being enslaved in total subjugation, their arrogance created the delusion that it was safe to escape. Lulled by this sense of invincibility, they fooled themselves into believing a false prophet they normally would have rejected, who led them and their families on a path of total destruction.

      Let us realize the dangers of arrogance, and protect ourselves against its insidious and pervasive influence, through the powerful and essential tool of daily mussar study. If we constantly work on our humility, we will not merely become better spouses, parents, neighbors or friends; we will also gain the clarity of vision and judgement to know that our decisions will be based on reality, sound reasoning and the eternal values of our Torah.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1474. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      15 Shevat, 5770 Vol. 11, No. 15 Parashas Beshalach

      “And Hashem said to Moshe, ‘Until when will you refuse to guard my commandments and statues?’ ” (Shmos 16:18)

      Moshe informed B’nei Yisrael that the manna would be available to gather for six days. On the Shabbos, Moshe continues, there will be no manna. Nevertheless, members of B’nei Yisrael went out on Shabbos to search for Manna. Hashem took the Jews to task for this act. However, the Torah seems to include Moshe, together with B’nei Yisrael, in His rebuke. The S’forno explains: Hashem was telling Moshe that even though he himself did not go out on Shabbos, it is as if Moshe caused the Jews to go out and collect. Why? Had Moshe taught them the details of which forbidden labors of Shabbos they would be violating by gathering manna on Shabbos, and had he told them the reward and punishment involved, the Jews would certainly have listened and not have even attempted to look for the manna. The S’forno is telling us that due to this shortcoming in teaching B’nei Yisrael all the details of the mitzvah, Moshe was considered as if he caused them to go out to gather manna on Shabbos.

      This accusation seems a bit unfair. Moshe laid down the rules very clearly: Sunday through Friday – you can collect manna; the holy Shabbos day – you may not collect manna. Moshe was their leader and teacher. He had every reason to assume that they would listen to his command. If they chose to turn a deaf ear to his clear, unambiguous command, how could Moshe be blamed? Moshe certainly should not be considered as if he himself caused this sin!

      Apparently the obligations of a Torah teacher go far beyond what we would imagine. Teaching Torah is much more than mere transmission of information, of do’s and don’t’s. Teaching a law or giving a command is not sufficient. We must ensure that our students know the details and reasons, the reward and punishment involved in each of the halachos we teach them. Torah is more than just intellectual knowledge; it is our way of life and it must be integrated into our very being. To ensure it is truly absorbed into the bloodstream of our fellow Jews, we must deliver the entire package: the beauty and depth of each mitzvah and how it can transform and elevate our entire existence. Only with this detailed approach can we be certain that they will properly receive and heed our lessons. Furthermore, and perhaps more sobering, if we fall short in our explanation, Hashem can hold us responsible for their errors.

      This might possibly be the major reason that many Jews are disconnected from their heritage. A large number may be aware of many of the mitzvos. However, they perceive it as a dry, illogical collection of demands and restrictions that seem unreasonable and unpleasant. If we could reach out to them and show them the beauty and wisdom of a Torah life, and how Hashem has created us according to the blueprint of His Torah so that we achieve ultimate happiness through the mitzvos, it could open their eyes to a world they never knew existed. If we could give them a taste of the radiance of a real Shabbos, the explanation for a mitzvah or the joy of studying authentic Torah with commentaries, it would change their outlook and open the door to reclaim their priceless inheritance. Let us contemplate our obligation, and our privilege, to share the light of Torah with our fellow Jews, and teach it with its full glory and profound meaning, to illuminate their lives with purpose, satisfaction and genuine happiness, in this world and the world-to-come.

      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1475. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      20 Shevat, 5769 Vol. 10, No. 17 Parashas Yisro

      “And Hashem said to Moshe, ‘Go down and warn the nation …’ ” (Shmos 19:21)

      The Ralbag explains the unusual sequence of events listed in these pasukim: Originally, Hashem charged Moshe with the responsibility to warn the Jews not to ascend or even touch Har Sinai. A few days later, on the morning of matan Torah – the giving of the Torah – Hashem tells Moshe to warn the nation again. Moshe then asks Hashem regarding this additional warning: Why is this second warning needed, Moshe inquires, if they have already been warned and a boundary has been established around the mountain to stop their entrance? Hashem answers that another warning is needed because B’nei Yisrael have a great desire to go up the mountain. In addition, Hashem continues to explain, they will see you and Aharon climbing up the mountain and they may assume it is permissible for them to ascend as well. A second warning is therefore required. Moshe follows Hashem’s command and warns the Jews again.

      Moshe did not see the need for a second warning until Hashem enlightened him. We can assume that B’nei Yisrael would likewise view this warning as being unnecessary. If so, wouldn’t this second warning be insulting to B’nei Yisrael? They were great individuals who had seen many astounding miracles. Shouldn’t they react negatively to yet another admonition, feeling that they are being treated like children who need to be constantly reminded? Furthermore, beyond the potential insult, wouldn’t this reiteration damage their self-respect and diminish their sense of gadlus ha’adam – the essential feeling of greatness vested in every human being through the Divine spark of his neshama?

      Self-respect does not require one to be blind to his weaknesses. Quite to the contrary, for an individual to truly feel his own self-worth, he needs to correctly understand both his strengths and his weaknesses. Human beings are just that – human. We can forget, we can rationalize, and we can get confused about basic truths and concepts that should be clear to us. Deep down, we are keenly aware of these shortcomings, but they are not a contradiction to our inherent greatness, despite the apparent paradox. Our greatness stems precisely from the fact that we can overcome our flesh and blood limitations and strive towards perfection, to emulate our Creator. The only way to accomplish this goal, our entire purpose of existence, is if we have a sober and realistic grasp of our faults, so that we can properly attempt to overcome them. A reminder of one’s frailty, properly delivered and accepted, can only bolster one’s appreciation of the lofty task he is engaged in, and enhance his ability to succeed in his spiritual struggle. Hashem, in his infinite wisdom, understood that it would not be insulting to B’nei Yisrael to be reminded of a point that truly needed repetition.

      The Alter of Slabodka pointed out that Adam HaRishon chose his own name to reflect the reality that he came from the earth (adamah). It was not a blow to his self-esteem, but rather a pep talk, an encouraging boost that empowered and energized him: I, with my physical, material nature, am able to achieve greatness by overcoming these limitations – as long as I am aware of the dangers, and the opportunities, of this challenge. May we realize our true greatness, through an honest appraisal of our flaws, and the appreciation that Hashem has given us the incredible tools to elevate ourselves from the lowly earth and reach angelic heights of spiritual perfection.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1476. YW Moderator-42
      Life, The Coffee Room, and Subtitles.

      SHULWEEK

      DVAR TORAH: Yisro
      "Remember the Shabbos day and keep it holy."
      The Chofetz Chaim writes that Shabbos is a sign for the Jewish people. When a store has a sign out front, you know it's in business. When we have Shabbos, we are 'in business.'
      Faithful observance of Shabbos is part of what makes our people eternal, as the following true story submitted by Evi Reznck, Atlanta, GA, illustrates:

      Back in the mid nineties a Jewish advertising executive in New York came up with an idea. What if the New York Times - considered the world's most prestigious newspaper -
      listed the weekly Shabbat candle lighting time each week. Sure someone would have to pay for the space. But imagine the Jewish awareness and pride that might result from
      such a prominent mention of the Jewish Shabbat each week.

      He got in touch with a Jewish philanthropist and sold him on the idea. It cost almost two thousand dollars a week. But he did it. And for the next five years, each Friday, Jews around
      the world would see: 'Jewish Women: Shabbat candle lighting time this Friday is ___'. Eventually the philanthropist had to cut back on a number of his projects. And in June 1999,
      the little Shabbat notice and stopped appearing in the Friday Times. From that week on it never appeared again.

      Except once. On January 1, 2000, the NY Times ran a Millennium edition. It was a special issue that featured three front pages.

      One had the news from January 1, 1900. The second was the actual news of the day, January 1, 2000. And then they had a third front page.

      Projecting future events of January 1, 2100. This fictional page included things like a welcome to the fifty-first state: Cuba . As well as a discussion as to whether robots should be
      allowed to vote. And so on. And in addition to the fascinating articles, there was one more thing. Down on the bottom of the Year 2100 front page, was the candle lighting time in
      New York for January 1, 2100. Nobody paid for it. It was just put in by the Times. The production manager of the New York Times - an Irish Catholic - was asked about it. His answer
      was right on the mark. "We don't know what will happen in the year 2100. It is impossible to predict the future. But of one thing you can be certain. That in the year 2100 Jewish
      women will be lighting Shabbos candles.

      This non-Jewish production manager sensed a profound truth. Thus is the power of Jewish ritual. Thus is the eternity of our people.

      ~
      "Honor thy father and thy mother."
      This commandment demands of us to be the type of parents that our children can honor and cherish. This takes much wisdom and thought, as the following words written by Rabbi
      Yakov Horowitz, submitted by Getzal Segal, illustrate:

      The GPS system in our automobiles, nonchalantly responds when we make a mistake or don't follow its instructions. The same calm voice that directed us in the first place comes
      back on, simply says, "Recalculating," and helps get us back on track.

      Now; imagine how we would feel and respond if the GPS was programmed to progressively inject a harsher tone of voice and raise the volume each time we missed a turn in
      unfamiliar territory.
      Would it help or hinder us if instead of "Recalculating," we heard things like, "Would you PLEASE listen next time?" or "Don't you know anything at all about driving?"

      The affection that we all feel regarding our children is most certainly a positive component of our relationship with them. However, precisely because we love them so much, we
      are often too passionate to calmly help them grow and learn from the inevitable mistakes they make.

      Our chazal (sages) teach us that there are profound lessons to be learned from all new developments in our world. Perhaps we ought to take a page from the makers of GPS and
      do our very best to gently, privately and constructively help our kids "Recalculate" the next time they take a wrong turn or two.

      Dedicated by Dr. Scott A. Magnes in honor of his parents Dr. & Mrs. G. D. Magnes.

      Like to honor or remember a loved one? You can dedicate a Dvar Torah that will teach and inspire thousands of people. Dvar torah dedications: $180.

      To subscribe, send an email to subscribe@kehillastorah.org

      Also comes with jokes and letters to editor, I only pasted the Dvar Torah - YW Moderator-42

      Posted 5 years ago #

1477. YW Moderator-42
      Life, The Coffee Room, and Subtitles.

      By the way, it seems that choftezchaim and I are the only ones posting Divrei Torah. If anyone else can help out, please post your own.

      Posted 5 years ago #

1478. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      22 Shevat, 5770 Vol. 11, No. 16 Parashas Yisro

      “You shall not covet.” (Shmos 20:14)

      In the braisa of Kallah Rabasi (Chapter 3) it says “Remove your will in lieu of the will of your neighbor, for this is what Rachel did for Leah, and Dovid for Shaul.” The Gemara there explains: Rochel gave Leah the secret signal she had made with Yaakov so that Leah would not be discovered and disgraced, enabling Leah to marry Yaakov. So too, Dovid didn’t try to wrest the kingdom from Shaul early, even though Dovid knew he was destined to become king eventually.

      The Braisa compares the cases of Rachel and Dovid as similar examples of surrendering one’s own wants and allowing another person to have the desired object. Upon further examination, these two cases do not seem comparable. Rachel did not know that Yaakov would take her as a second wife. She even thought that she would end up marrying Esav! This was indeed a total surrender of her life’s desire. She assumed that by giving the signals to Leah, her goal – marrying Yaakov – was now beyond her reach. Dovid’s situation, on the other hand, was quite different. He knew that he would eventually be coronated. Being king was not out of his reach, it was merely delayed. How can the braisa compare Rachel’s permanent sacrifice with Dovid’s temporary postponement?

      We can answer this question by viewing this type of challenge through a useful perspective, suggested by the Ibn Ezra in his commentary on, “You shall not covet,” in this week’s parasha. Many ask: How is it possible to control ourselves from coveting an attractive item? Isn’t it a natural, instinctive feeling to desire something appealing? The Ibn Ezra answers with a parable. A poor farmer does not desire the king’s daughter because he understands that marrying a princess is totally beyond his reach. So too, we must understand that if Hashem decreed that an item or person is not for us, it is beyond our reach and we should – and can – have no interest in that item or person.

      Our matriarch Rachel made a halachic decision that, due to the factors of her sister’s embarrassment and considerations of modesty, she should relinquish the privilege of marrying Yaakov. Our sages tell us she concluded that Yaakov was evidently not her destined mate. In that mindset, the Ibn Ezra’s perspective can be used: Yaakov was never intended for her, and it was inconceivable to desire marrying him. Dovid, on the other hand, could not simply use this technique. He knew that he was in fact worthy of the crown, and would shortly thereafter ascend the throne. In such a case, even a simple postponement of one’s desire becomes more difficult, because it is now within reach, and difficult to put out of the realm of reasonable wants. This is not a commoner desiring a princess, but a royal suitor being asked to step aside for a period of time, to allow his fellow competitor to go first. A temporary delay – true, but one that is all the more difficult because he knows the desire he waives is a real possibility. It took superhuman strength to view that throne right now as something he could never have – knowing full well that later it would be his.

      Just as a child resents having to allow others to go first, we sometimes resent letting go so that others can partake before us. Learning about Dovid’s struggle shows us that it can take as much effort as a permanent surrender. Let us muster our spritual strength and follow Dovid HaMelech’s example of selflessness. It will give us the genuine happiness that comes from giving to others, emulating our Creator and realizing the incredible potential that lies within us.

      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1479. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      27 Shevat, 5769 Vol. 10, No. 18 Parashas Mishpatim

      “All that Hashem says we will do and we will hear.” (Shmos 24:7)

      The Jewish people’s declaration of loyalty and obedience to Hashem, na’aseh v’nishma – we will do and we will hear – was an earth-shattering utterance. Rabbeinu Bechaya (ibid. 23:20) tells us that at the moment B’nei Yisrael made this statement, Hashem responded: “I gave Adam HaRishon only one commandment to fulfill, and I compared him to the angels in heaven. Certainly this generation, that accepted 613 commandments, should live forever!” The Midrash Rabbah (Shmos 32:1) relates a similar thought, opening with the statement, “[If the Jews would have not made the Golden Calf] neither exile nor the Angel of Death would have been able to rule over them.”

      We could understand that an individual who has succeeded in keeping all of Hashem’s many commandments may deserve to live for eternity. The merit of fulfilling the mitzvos, especially those connected to the study of Torah – the “tree of life” – would provide a powerful force to ward off any negative influences, such as the Angel of Death. However, here we are dealing with B’nei Yisrael at the moment they said “we accept the Torah.” They had not yet even been given the Torah, much less performed even a single mitzvah. Why would they be deserving of eternal life? Why is the mere acceptance of the mitzvos so extraordinary? Similarly, Adam HaRishon received one commandment from Hashem, why does that alone deserve such a great compensation?

      There is a natural human tendency to judge people solely by their accomplishments. We look at someone’s resume and assign him a value accordingly. The Torah, however, has a different standard of measurement. Hashem looks beyond one’s accomplishments – He sees the potential of the person and what he can achieve in the future as well. When we said na’aseh v’nishma we accepted upon ourselves the lifelong, eternal goal of a life focused on serving Hashem – a life of constant struggle for spiritual growth. But it wasn’t the acceptance itself. Adam HaRishon didn’t “accept” his mitzvah. He was simply commanded, and still he deserved to live forever. Rather, the very fact that we are now engaged in a struggle – a struggle which pits our mind and neshama against our physical desires – elevates us to the level of angelic beings. In fact, we are greater than the angels, for they are created as purely spiritual creatures, and have no temptations to pull them away from Hashem and from perfection. We, on the other hand, are striving to exercise our bechira – our free will – to choose between our base instincts and the sublime yearnings of our souls. Just being faced with the challenge of overcoming one’s very own nature, is such a lofty privilege, so exalted and holy a status, that it deserves eternity.

      Of course, once the Jews had sinned with the Golden Calf, their sin was a negative factor that weighed against them and the scales of judgement were no longer so overwhelmingly tipped in their merit that they could live forever. Still, the greatness remains in every one of us, because we all have free will and we all can struggle to overcome our yetzer hara. That potential has never left us, and as we look at our fellow Jews, and perhaps more importantly, as we look at ourselves, we must see the grandeur of our potential for holiness. We should appreciate the profound love that Hashem feels for us, to endow us with this incredible blessing of bechira, a potential so lofty that it deserves eternity.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1480. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      29 Shevat, 5770 Vol. 11, No. 17 Parashas Mishpatim

      “And [Moshe] built an altar…and they brought burnt offerings and peace offerings…” (Shmos 24:5-6)
      Moshe went up the mountain alone. When he returned, he built an altar at the foot of the mountain, upon which the first-born of B’nei Yisrael brought offerings. The Ralbag (Toeles 2) explains the need for these offerings: When one enters into a religious covenant, where he will be punished for violating its rules, he needs to do a “great action” in order for it to make an “impression” on him. Moshe just taught B’nei Yisrael Hashem’s laws, and now it was necessary that they take an action – bringing offerings – to solidify their commitment to these commandments. Without this solidifying action, the Ralbag continues, it would not be fair to later punish them for violating these rules. (The Ralbag adds that this is the reason a convert to Judaism must perform certain actions, such as immersion in a mikveh and becoming circumcised.)
      Let us view this situation in context. B’nei Yisrael had just received the Torah (according to the timeline of the Ralbag, note that Rashi disagrees) from Hashem at Har Sinai, witnessing incredible miracles. The very earth trembled as the Jews experienced the thunder and lightning, the ever-increasing sound of the shofar and the fire and smoke that enveloped the mountain. Our sages teach us that the entire world was silenced at that moment: the waves stopped crashing on the shores, and even the angels ceased their songs of praise at that moment. The people heard Hashem’s voice speaking directly to them, reaching
      a level of prophecy never matched again. They were so frightened by this awesome interaction that after the first two commandments, they asked Moshe to be their intermediary with Hashem for the last eight. When asked for their agreement to accept the Torah, they enthusiastically answered, “na’aseh v’nishma” – we will do all of Hashem’s commandments! After seeing and experiencing
      such amazing miracles and manifesting such heartfelt commitment, did B’nei Yisrael really need to take a “great action” to further solidify their commitment?
      Wasn’t their commitment enough? Furthermore, what could bringing a korban add to the dedication and devotion they already felt?
      Apparently there is a limit to the effect of a passive experience on a person’s psyche, and even one accompanied by a verbal response. The Jews could not have been held accountable for their actions based on those occurrences alone. Only the powerful impact of doing a physical action made them responsible and punishable for any future misdeeds. Witnessing the giving of the Torah on Har Sinai was the most awe-inspiring, once-in-history event. Nevertheless, the act of bringing a korban was able to bring that dedication to a deeper level of B’nei Yisrael’s consciousness. A convert to Judaism must also reach that more profound
      level of responsibility by immersing in a mikveh and performing physical actions that solidify his resolve to keep the mitzvos.
      If we want to improve our determination to keep mitzvos and learn Torah on a higher level, we should do more than decide in our minds, or even emphatically
      verbalize a promise. To truly feel bound by our decision, we must perform some action, some significant demonstration of this resolution that will impact our personality and leave a permanent impression. With our entire bodies involved,
      we can be sure that we have made a commitment that will endure, and bring us one step closer to our lofty goal of ultimate perfection.

      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1481. hyamk
      Member

      I happened to stumble on this forum, and it seems like a good idea, having a dvar torah every day. I can't promise how often I can post, but I'll try to do so whenever possible and when I have something ready.
      It says in psachim 86 "kol ma sheomer lecha baal habayit asse chutz mitze" why "chutz mitze"? I heard once that a guest should never get to the state that the Baal Habayit has to send him away, but should by himself when to leave.

      Posted 5 years ago #

1482. hyamk
      Member

      BTW I wanted to know how many are in yhe forum, how much hebrew is understood.

      Posted 5 years ago #

1483. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      6 Adar, 5770 Vol. 11, No. 18 Parashas Terumah

      “And they shall take for me a portion…” (Shmos 25:2)

      The Midrash (Shmos Rabbah 33:3) on this verse quotes Shir HaShirim (5:2), “I sleep but my heart is awake,” and gives three explanations: Firstly, the Jewish nation “sleeps,” – or despairs – over the Messianic redemption; but Hashem – our heart – remains awake to redeem us. Secondly, the Jewish people have given up hope on the mitzvos; but our forefathers’ merit stands in good stead for us. Finally, the Jewish nation gave up hope that they will ever be forgiven for the sin of the golden calf; nevertheless, Hashem gave us the opportunity for atonement by asking us to build the Mishkan. This introduces our parasha, “Take for me a portion,” to build the Mishkan.

      The Yefeh Toar quotes a variant of this Midrash with an alternate second explanation: The Jews have given up hope on the mitzvos; but our heart is awake from acts of chesed, davening Shema and Shmoneh Esrei, going to shul, and going to learn in the beis midrash. In other words, even though the Jewish people felt despair over the mitzvos – which they felt were uninspired and not accomplishing anything – nevertheless they continued to keep these mitzvos (chesed, Shema, etc.), which reawakened them to do all the mitzvos properly.

      The Midrash tells us that Jews did not have a positive outlook on their mitzvah observance. They felt that their mitzvos did not carry meaning. If this was their outlook, how could these few mitzvos that they were doing reawaken their excitement? How did their mitzvah observance become more meaningful, just by continuing to perform them, without any outside input? Furthermore, the mitzvos listed in the variant Midrash were not the mitzvos we tend to consider exciting, inspirational mitzvos; they were the seemingly routine, mundane acts of chesed, daily prayers and study. How could these “run-of-the-mill” mitzvos reawaken the Jews from their “deep sleep” of tired mitzvah observance?

      We sometimes fall into the trap of waiting for rare and “exotic” mitzvos to inspire and energize us. We look for unusual customs and segulos (mystical practices) to adopt, or concentrate on newly-discovered stringencies, in hopes of raising our spiritual level and meriting success in our endeavors. In truth, however, every single mitzvah, done with simple, straightforward sincerity, has explosive power latent with in it. Even ordinary, everyday mitzvos have the ability to awaken us out of our stupor and breathe fire into our souls to perform all the mitzvos with fervor and zeal. A simple gesture of holding the door open for the next person, or giving tzedaka with a warm smile, can change our emotional attitude towards serving Hashem. Coming to shul on time, saying the daily prayers with attention to the plain meaning of the words, and learning Torah on a daily schedule are all basic practices that can have life-changing effects on a person, injecting fervor and meaning into his actions and thoughts.

      The very same routine mitzvah that we feel lacks gusto and seems humdrum can often generate the spark that ignites a chain reaction of enthusiasm for Torah and mitzvos. Focusing on infrequent mitzvos, or on practices that have popular appeal, is not necessary. Instead, we must each attempt to unleash the power of the mitzvos that we are presently performing. This will infuse our lives with the exuberance and joy of rising each morning to greet a new day, appreciating the incredible privilege bestowed upon us, to serve the Creator of the universe with all our heart and soul.

      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1484. asdfghjkl
      Jax

      *****~~~~~asdfghjkl's DT on Purim: ~~~~*****

      Sobering Stories for Purim

      by Rabbi Yehudah Prero

      One of the customs associated with Purim is drinking at the Purim feast. This custom serves as a commemoration of the essential role wine played in the miracle of Purim: For example, Vashti was killed because of the intoxicating effects of wine, which allowed Esther to become queen, and at a wine party, Esther was able to turn the tables on Haman. The Talmud (Megillah 7b) states "One is obligated to drink (alcohol) on Purim until one does not know the difference between "Blessed is Mordechai" and "Cursed is Haman." As drinking to excess seems out of place with the norm of Jewish practices, this directive is explained in many ways. Some explain that the "until" is not to be interpreted as an expression of inclusion. Rather, the drinking is to be until the point of incapability to differentiate, exclusive of that state. Others explain that the inability to differentiate arises because one falls asleep from drinking alcohol, and it is in that state one should fulfill this commandment. Whatever the interpretation, all agree that the drinking has to be done with the intent to praise G-d for His miracles and thank Him for saving us. If this is kept in perspective, the celebration can be a truly joyous one, both spiritually and physically.

      Rav Elazar Rokeach of Amsterdam was a respected confidant of the Queen of Holland. One year, on Purim, the Queen learned that the dikes around Holland were in danger of collapsing, posing a serious threat of flooding to the entire country. She sent messengers to Rav Elazar, requesting that he pray on behalf on the entire country. Rav Elazar, who was in the midst of his Purim feast, heard the request, and the messengers returned to the Queen. Immediately, he ordered that many more bottles of wine, of the finest wines, be brought to his table, and instructed all those at his home to partake of them and to rejoice. Soon, all were engaged in drink and song, celebrating Purim to the fullest. Later that evening, the Queen wanted to let Rav Elazar know that the dangerous situation was over. When the messengers bearing this message arrived at Rav Elazar's' house, they were shocked: Everyone was singing, feasting, and drinking! The messengers immediately returned to the Queen, who was taken aback at this report. She sent a message to Rav Elazar: "I thought that when you heard the terrible news, you would proclaim a fast day, call for mass prayer, act in a way that was illustrative of how dire the situation was. How, then, could you go about your merriment when you knew that the entire country was in peril!"

      Rav Elazar explained that "The best way to appease G-d is to do His will. When we listen to His word and fulfill His dictates to the fullest, He acts to us in similar fashion and grants us our requests. On this day, we have the holiday of Purim. We were commanded to rejoice and celebrate. I figured that the best way to ask G-d to help us was to obey His word to the best of my ability. I therefore celebrated today for the honor of G-d, to the best of my ability. In this way, I hoped that in the merit that I fulfilled G-d's wishes today, so too would He fulfill ours. And indeed, that appears to have happened."

      Although we are commanded to engage in merriment on Purim, this commandment does not supersede others. The Rem"a was worried that because his fellow Jews in Krakow were drinking to celebrate Purim, they might forget to recite Ma'ariv, the evening prayers. To assure that this did not occur, he used to go visit the residents of Krakow after nightfall, when the Purim feasts were concluding. The Rem"a would knock on an individual's door, and request water so he could wash his hands. He would then say to himself, yet loud enough that his hosts could hear, "Oh, I need to go pray Ma'ariv!" He went from house to house, repeating this act, to provide a gentle reminder that everyone should not forget, due to the merriment, to pray Ma'ariv.

      As with all celebrations in Jewish life, our happiness is not complete because we are in exile, and the Bais HaMikdosh, The Holy Temple, remains in ruins. Rav Nosson Adler used to recite Psalm 137, "Al Naharos Bavel," on Purim. This psalm speaks of our exile and how we will always lift the memory of Jerusalem above our moments of joy. He explained that we have a long standing tradition to temper all moments of joy with the remembrance of the destroyed Jerusalem. Therefore, on Purim, when we have a commandment to celebrate, this custom is not abandoned and we must remember the sad state of the Jewish nation. However, he added that we need to be sure that we raise the memory of Jerusalem above our happiness at the peak of our joy - the time when we are still intoxicated during the Purim feast.

      May this be a most joyous Purim for everyone, and may it be the last one we have to spend in Galus!!!!

      A Freilichin Purim!!!!!!!!

      Posted 5 years ago #

1485. asdfghjkl
      Jax

      ********* asdfghhjkl's DT on Parshas Sisa ******

      D'Var Torah - Parsha Ki Sisa

      By Rabbi Baruch Lederman - 5761

      Moshe urged Hashem, "Let me know Your ways... (Ex.33-13).
      The ways of Hashem are indeed puzzling to us - particularly how Hashem runs the world. Things seem to make no sense. This because we only see part of the puzzle at a time. Trying to look at the world today and understand why things happen as they do, is like picking up a thousand page novel, turning to page 463, and trying to understand what is going on. Still, every so often, we are privileged to see how the pieces fit together as the following true story illustrates.

      Rabbi Henry & Rebbetzin Esther Soille were in their apartment in Paris when they heard a scream. They recognized it as neighbor of theirs - a non-Jewish woman. Feeling the terror in the woman's voice, Mrs. Soille said "Lets get dressed and go help her." Rabbi Soille agreed and added, "If we wait that long she may be dead by then." So, they immediately ran outside, dressed only in their pajamas to help. When they got outside they saw a Nazi car coming toward their building so they dashed out of sight. From their hiding place they could see that the Gestapos were going to none other than their own apartment. Had they not responded with sensitivity and courage to the anguished cries of their neighbor, they would have still been in their apartment for the Nazis to find them and drag them off. Because they engaged in a chessed, their own lives had now been spared. Why was the woman screaming? They later learned that the woman neighbor was screaming because the Nazis had come to seize her husband for smuggling. She told them to spare her husband and take the Rabbi next door instead. Her intention was to trade the Rabbi's life for her husband's life. It didn't even help her because they still took her husband. In attempting to betray the Rabbi, she actually saved him...

      The ways of Hashem are indeed puzzling to us - particularly how Hashem runs the world. Things seem to make no sense. This because we only see part of the puzzle at a time.

      Have a wonderful Shobbos!!!
      It's Parshas Parah this Shobbos too!!!

      Posted 5 years ago #

1486. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      20 Adar, 5770 Vol. 11, No. 20 Parashas Ki Sisa

      “And Moshe said: ‘Dedicate yourselves today to Hashem, for every man has opposed his son and his brother; that He may bestow upon you a blessing…’ ” (Shmos 32:29)

      After the sin of the Golden Calf, Moshe told the tribe of Levi to kill all those that had actually committed the sin of idolatry. The Levites followed Moshe’s command and killed approximately three thousand of their fellow Jews. Rashi explains that Moshe told the Levites that since they killed their, “son and brother,” they merited to become the kohanim that serve in the Mishkan and in the Beis HaMikdash. However, if we look a few verses earlier, (ibid. 26) the Torah relates that not a single Levite was involved in the Golden Calf (see Rashi). If so, the Sifsei Chachamim asks, how can this pasuk say that the Levites killed, “their son”? (Rashi on pasuk 27 explains that the “brother” refers to a brother from the same mother, who had been married to a different father that was a Yisrael.) The Sifsei Chachamim answers: the pasuk is telling us that the Levites were so completely dedicated to this holy task - of defending Hashem’s honor - that they would have even killed their own son, if the situation had required it.

      How can the tribe of Levi become kohanim based on the merit of an action that they didn’t really do? True, they would have even killed their own children if they needed to, but they didn’t actually do it! How can you earn reward for a mitzvah that you didn’t actually perform? Let us assume I am walking to daven in shul, to learn in the beis medrash or to do a chesed to a neighbor, and it’s a sunny spring day outside. As I walk effortlessly in the beautiful weather, I imagine myself on a freezing winter day, fighting my way through a raging blizzard,
      plowing through 3-foot-high snow drifts. Will I truly receive the reward for doing the mitzvah with such self-sacrifice when I did not really expend that effort? How could the Levites get rewarded for just participating a non-existent scenario?

      The Levites understood Moshe’s command to require more than just imagining a theoretical situation. The tribe of Levi internalized the importance of their mission, and developed within themselves such a high degree of dedication for this mitzvah, that they were ready, willing and able to kill, not only their brothers, but even their own children. They went forth with such zeal, such absolute commitment to defend Hashem’s honor, that there was no question how they would have acted if presented with such a choice. Even though they did not need to act on that higher level of dedication, they nevertheless merited becoming kohanim because of this lofty peak of inner greatness that they had scaled. We, too, can develop and deepen our enthusiasm for mitzvos and our resolve to perform them under the most difficult and challenging circumstances, and thereby earn the reward for achieving these higher levels of dedication. Despite the beautiful weather, we can be credited with staggering feats of overcoming obstacles and hardships if we work on ourselves to love Hashem’s mitzvos with fiery passion. These are the treasures of greatness that await us if we focus our energies, as we say every day in Sh’ma, “To love Hashem with all your heart and all your soul.”

      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1487. Yanky55
      Inactive

      In Parshas Bo, we read about the last three makos; arbeh, choshech and makas bechoros. The story continues with HKB"H giving instructions for the
      preparation and eating of the Korban Pesach and then the actual leaving of Mitzrayim.

      Right in the midst of this narrative, before the instructions on the Korban Pesach, HKB"H informs Moshe about a new mitzvah. He tell Moshe "Hachodesh
      hazeh lachem rosh chadashim".....the mitzvah of Kiddush Hachodesh.

      The obvious question arises. Why did HKB"H choose to tell this to Moshe right in the middle of the story of leaving Egypt? Couldn't this have waited until
      they left Mitzrayim? After all, no immediate action was required of the people when God gave this mitzvah?

      Rav Soloveitchik suggested the following:

      What is it that a slave has the least amount of use for? A clock. A slave works all day, 7 days a week, 365 days a year. Each day is exactly the same as the day before.
      He has no need for time. What difference does it make if the clock reads 11 AM or 4 PM? Or if the day is Monday or Friday? The slave is forced to do exactly the same thing at each of those hours. After being in Mitzrayim for 210 years, time certainly had no meaning for Bnei Yisrael.

      Now HKB"H comes and tells Moshe to tell the people...."You are soon going to be free". And time will suddenly have meaning for you. And I want you to take
      time and be mekadesh it!...I want you to make time holy by making Rosh Chodesh and hence the Yomim Tovim holy".

      If we examine the tefillah of Birchas Hachodesh we find a very puzzling formula. First, we recite the Yehi Ratzon asking for everything good for the coming month.
      After "Mi she'asah nisim'......we announce the day of the week Rosh Chodesh will fall out on, and conclude with "Yechadshayhu HKB"H...." which once again
      asks for a good month.

      But this paragraph "Mi she'asah nisim la'avosaynu v'ga'al osom may'avdus lechayrus" is strange.....What is the mention of the geulah from Mitzrayim doing here
      in the midst of Birchas Hachodesh? What is the connection???

      The Rav explained that each and every month, precisely when we remember that a new month is beginning, we must also remind ourselves that we are no longer slaves
      in Egypt and time is therefore very important to us. We must remember each and every month to make a commitment to use time wisely and to make it holy!!!

      Posted 5 years ago #

1488. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      25 Adar, 5769 Vol. 10, No. 22 Parshios Vayakhel – Pikudei

      “[Betzalel] and Ahaliav son of Achisamach from the tribe of Dan.” (Shmos 35:34)

      The Torah tells us that Betzalel and Ahaliav were chosen to create the vessels of the mishkan. A few pasukim earlier (ibid. 30) Betzalel is described as the son of Uri, who was the son of Chur. Rashi points out that Chur was the son of Miriam the prophetess. This seemingly random comment is explained by the Sifsei Chachamim, who states that Rashi is really addressing the following question: Why did the Torah list Betzalel’s lineage beyond his father Uri, and yet only until one generation earlier. Either the pasuk should just say Betzalel’s name and his father’s name, or it should list several generations, perhaps back to Yaakov Avinu. Rashi is answering that Chur is the key figure, representing his mother Miriam, and the pasuk is teaching us why Betzalel was chosen for this job – because he was the great-grandson of Miriam the prophetess.

      Ahaliav, on the other hand, was chosen for quite a different reason: Ahaliav was from the tribe of Dan – a less significant tribe. Betzalel, however, was from the princely tribe of Yehuda. Hashem chose Ahaliav to fulfill the dictum, “[Show] no partiality to princes, nor regard the rich more than the poor” (Iyov 34:19). Not only would Betzalel – from Yehuda – be appointed, but also Ahaliav – from the less important tribe of Dan (Rashi 35:34).

      We can understand that Hashem did not want to show partiality to the royal tribe of Yehuda. But, when Hashem picked Betzalel, it was not due to his tribe; it was due to his great-grandmother’s standing as a prophetess. Why, then, would the other tribes feel slighted? Hashem was not showing favoritism to any tribe. How would choosing Betzalel alone be violating the maxim of the pasuk in Iyov?

      The Torah’s standards for proper behavior include avoiding actions that would cause others to suspect us or feel negatively towards us. From this Rashi we learn a fascinating insight: This concept is not limited to reasonable, well-founded suspicion. It applies even if others will be illogical in their negativity. If Hashem had chosen only Betzalel to work in the mishkan, the other tribes would have felt some sort of resentment. Even though this bitterness would have been uncalled for and incorrect, nevertheless Hashem wanted to forestall these negative feelings. Although there would have been nothing wrong with selecting only Betzalel, if negative feelings would be created – even baseless negative feelings – action must be taken to counteract those emotions.

      We have an obligation to refine and uplift our conduct so that no one will fall into the trap of suspicion and resentment due to our actions. This care for others extends to protecting them from their own foolish conclusions. Do we think before we act to examine how others will perceive our behavior? Many times we can be completely justified in what we are doing, and yet it “looks bad” to people who tend to view things in a superficial way. Of course, they are obligated to judge us favorably, but we can’t rely on that. We should not give others opportunities to misjudge us, rather we need to elevate our actions beyond the shadow of a doubt of impropriety. If we think twice before we act, and try to anticipate the perspective of fallible and sometimes shallow onlookers, we can avoid their suspicion and act in a manner that shines beyond reproach, and thereby sanctify and bring glory to Hashem’s name.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1489. shkoyach
      Member

      oy vey! no dvar torah in a week!! Someone do something fast!

      Posted 5 years ago #

1490. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      “If a man (adam) among you shall bring an animal sacrifice…” (Vayikra 1:2)

      The Midrash Tanchuma (Vayikra 13) questions why this pasuk refers to the man who needs to bring an offering as an "adam" instead of the more common, "ish". The Midrash explains that the Torah was telling us that even if a man as great as Adam HaRishon shall sin; he must bring a korban – a sacrifice. As a second point, the Midrash goes on to comment that the use of the less specific term of an “animal” – as opposed to the more precise term of “cattle” or “sheep offerings” – alludes to the fact that the sinner brings a sacrifice to separate himself from the animals. He must remember that the souls of animals descend to the Lower World, while a human soul ascends to the heavens.

      The Midrash tells us that this pasuk is refering to a great man sinning; A man as lofty as Adam HaRishon. Adam was so great that the angels thought he was godly. He was on one of the highest levels a human can reach. But yet, the Midrash continues to say that this man who sins must take care to separate himself from the animals, to insure that he does not fall to the lowest of depths. Granted that a man as great as Adam HaRishon may commit a small sin. But would we ever imagine that this sin could drag him to the animalistic depths? Is he truly in danger of sinking so low?

      The Yetzer Hara is a crafty and sophisticated warrior. When he sees a foothold – even a just a small crack – he grabs on and does not let go. If we do not make every effort to shake him off, it is a quick ride down to the depths of sin. Even the greatest among us are vulnerable to fall down this slope if we do not quickly reverse course. This is why the Yetzer Hara is satisfied with even the smallest victory – he knows that he can easily leverage it for even greater conquests (see Chovos HaLevavos, Shaar Yichud HaMaaseh, Chap. 5). Luckily, the opposite is also true: Any process of growth that we begin can multiply and continue unabated as long as we focus our energies in the direction of advancement.

      Unfortunately, there is a common misconception that, “The small stuff doesn’t matter.” People think that they can give in to their desires, “Just this little bit, just this one time.” They don’t realize how much they are putting themselves in danger of a continuation of that negative behavior. If we properly view our purpose on this earth, it will enable us to appreciate the importance of every miniscule gain or loss in our lifelong battle for spiritual improvement. Each small achievement is important, not only inherently, but as the beginning of a process. Once the momentum exists in a particular direction, it is even harder to stop and reverse the movement.

      Let us realize that the Yetzer Hara is the greatest enemy we can ever have, and let us try to learn from our nemesis, who never surrenders without a struggle and fights tooth and nail for the smallest gain. He knows quite well that the stakes are extremely high, because we are dealing with eternity. If we make the effort to be vigilant and to avoid even the smallest lowering of our spiritual level, and seize every opportunity to grow, we will find ourselves making consistent strides forward in the positive direction, onward and upward as we elevate ourselves and everything around us to accomplish the ultimate purpose of our existence.

      © 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1491. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      5 Nisan, 5770 Vol. 11, No. 22 Parashas Vayikra

      “And Hashem called to Moshe…” Vayikra (1:1)

      The first word of this week’s parasha is written with a small letter aleph to testify to Moshe Rabbeinu’s humility. The Gemara (Shabbos 31a) tells of a man who made a bet, wagering 400 zuz that he could make Hillel HaZaken angry. He callously came on erev Shabbos, stood outside the door and waited until Hillel was bathing for Shabbos. At that moment, he called him out of the house by yelling “Who here is Hillel!” – considering Hillel’s position as the prince of the Jewish nation – this was quite rude. Nevertheless, Hillel dressed himself and came out to answer the boor’s questions. The annoying person waited until Hillel had resumed bathing and repeated the same inconsiderate behavior two more times. Each time Hillel got dressed again and responded with patience. The man continued to say, “I have more questions to ask, but I’m afraid you’ll get angry.” This, the Maharsha explains, was a ploy to make it easier for Hillel to become angry, by “allowing” it as an expected response. Nevertheless, Hillel retained his patience. At this point, the manfinally said, “There should be no more like you in B’nei Yisrael!” The Maharsha explains that he was saying, “It is not right for men to be as humble as you are. You cost me 400 zuz!” The Maharsha continues to tell us that Hillel attempted to teach the man a lesson and said, “It is worth losing 400 zuz as long as Hillel doesn’t become angry.”

      As we examine this wager and the man that attempted to anger Hillel, we realize that this man was a wicked individual who employed every means to try to harm Hillel. To Hillel, becoming angry would have been a very serious error. Yet, this man even turned to diabolical psychological tricks to try to reach his nefarious goal. Now, having lost the bet, he has become extremely angry himself, and that anger is all directed at Hillel for causing him this major financial loss. Money obviously means a lot to him, and the value of patience does not. Hillel, nevertheless, did not give up on him. Hillel tried to enlighten him to the importance of humility and patience. Could this man take the lesson to heart? After trying so hard to induce a lack of patience, after losing his valuable bet, and now in a state of rage, could he be at all receptive to this lesson?

      Hillel, with his astute perception of human nature, was able to discern that this was a “teachable moment.” The vivid, real-life example of the nth degree of patience and humility that Hillel had just provided was a very profound audio-visual teaching aid. It was able to resonate and make impact on even the most hardened target. Perhaps the verbal message alone would indeed have fallen on deaf ears, but Hillel wasn’t merely lecturing here. He was following up on one the most amazing displays of self-control we have in the Talmud.

      In our own attempts to impart lessons to our students, children or associates, we have to ask ourselves: “Am I just lecturing now, or have I taught this lesson by my own example as well?” Besides the negative factor of hypocrisy that undermines the effectiveness of an otherwise correct message, there can be an additional loss of a powerful element of teaching by example, which can penetrate the most callous mind, and overcome an enraged heart, to strike home and reach the soul of our fellow Jew. Let us examine our actions and elevate them into the most potent lessons of ethical behavior, a shining beacon of pure light that will inspire others to follow on the path of Torah and mitzvos.

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA
      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1492. asdfghjkl
      Jax

      ******asdfghjkl's DT Lichvod Pesach*******

      D'Var Torah - Pesach - 5764
      By Rabbi Baruch Lederman

      A certain man once decided that he wanted to make his Pesach Seder the most meaningful and spiritual ever. He spent weeks of preparation and meditation. He studied the most erudite and esoteric commentaries on the Haggada. As Pesach approached, he bought the most super kosher Matzah available. He prepared the charoses and the maror and all the special foods for the Seder.

      When the Seder finally arrived, he sat like a king, reciting the Haggada with fervor, consuming the ritual Seder foods with the utmost sense of holiness, and singing the Pesach songs with joy into the wee hours of the night. He could not have been more pleased and satisfied after this monumental event.

      The next afternoon, he was thinking about the second Seder to take place that night. He wanted this to be just as grand and special as the first. He was very tired, having stayed up so late the night before, so he decided to take a nap that afternoon in order to be awake and fresh for the night time Seder.

      As it happened, because he was so exhausted, he slept until almost midnight. Since the Halacha requires that the Afikomen, which is the final food of the seder, be eaten before chatzos (midnight), he now needed to hastily start the seder; rapidly recite the Haggada; quickly eat the matzo, maror and charoses; drink the 4 cups; eat a modest meal; and chant all the appropriate blessings. He had only minutes to accomplish all of this.

      The next day, he was mulling over the events of the previous night. He was so disappointed. He had such a marvelous Seder the night before. How could he have such an uninspiring rush-job the next night? He was very depressed about it and went to speak to his Rabbi for guidance, and to tell him about his sad second Seder.

      The Rabbi listened to the entire story and responded, "Perhaps, in the eyes of Heaven, your second Seder was superior to the first. At the first Seder you were proud and haughty. You were convinced that you were doing the Seder your way and it was better than anyone else. At your second Seder, you were humble and determined. Despite your disappointment you proceeded to fulfill the Ratzon Hashem rather than your own will. You were a true Eved Hashem. You conducted the Seder simply because you knew it is a Mitzvah to do so -even without intense emotional euphoria. What greater Kavana could there be than this? That is indeed a wonderful praiseworthy thing."

      Emotions are a tricky thing. What gives us the maximum emotional feeling, may not be best thing in terms of our true avodas Hashem.

      .
      --A man, whose father had just passed away, called Rabbi Avraham Ginsburg, Dean of Chofetz Chaim Yeshiva in Queens, NY, requesting that a group of Yeshiva students be sent to the funeral. It meant a lot to him that only the purest and holiest of men, handle his father’s burial.

      Since this would involve taking the students away from their studies, Rabbi Ginsburg was forced to decline. He explained, “I know that you wish to make the greatest tribute to your father, but it would actually be a greater merit for your father to have these men continuing in their Torah studies, rather than having them miss out on their studies.”

      .
      --Reb Yisroel Salanter was once in shul waiting to say kaddish for his father. In those days, only one mourner would say the kaddish and it was now Reb Yisroel’s turn. Another man was extremely agitated and he wanted to say the kaddish even though it wasn’t his turn. Reb Yisroel gave up his spot for this man.

      Reb Yisroel explained later, “I very much wanted to say the kaddish for my beloved father and did not want to give up my turn; however, I considered the matter for a few moments and realized that it would be a greater merit for my father if I would do this chesed (kindness) in his honor, and allow an anguished fellow Jew a chance to find some serenity.”

      Emotions are among the most important things we have – they allow us to be human. But if we let our emotions dictate everything to us, we may not always be led down the proper path.

      May we Merit the coming of the Geulah this Pesach!

      Posted 5 years ago #

1493. asdfghjkl
      Jax

      Thanks Mod for the speedy modding & for fixing my HTML coding!!! :)

      Posted 5 years ago #

1494. asdfghjkl
      Jax

      *******asdfghjkl's DT-2 Lichvod Pesach********

      D'Var Torah - Pesach - 5764
      By Rabbi Baruch Lederman

      .
      Rabbi Yosef Charif of Slonim was known for his sharpness and insight. Every year as Pesach approached, he received a multitude of queries concerning the intricate laws of the holiday. One year, he received a distressed looking woman on Erev Pesach morning, asking for an audience with the Rabbi. The Rabbi ushered her into his study.

      The woman was none other than the wife of R' Nota Hirsch. R' Nota was a successful businessman and a prominent active member of the Jewish community. He was one of the biggest philanthropists in the entire region.

      "Rabbi," she began, "I am at my wits end. My husband has suffered severe business setbacks that have wiped him out. He has no money left - not a one cent."

      "I am so sorry to hear this," responded Rabbi Charif, "I didn't know a thing about it."

      "That's just it," she explained, "He is too humiliated to let anyone know. For years, we have always had the pleasure of contributing generously to the mitzvah of Maos Chittim (Passover food for the needy), and now I do not even have the ability to provide for our own Pesach - and the first Seder is tonight. I do not know what to do, I cannot ask anyone for help - my husband's pride would be devastated. I didn't even tell him that I was coming here."

      The Rabbi mulled over the problem for a few moments and came up with an idea, "Tell your husband that tonight in shul, when he greets me after services, he should whisper in my ear."

      "Why should he do that?"

      "You must trust me and do as I say. Make sure he whispers in my ear."

      That night, the synagogue was packed with people, all dressed in their Yom Tov finery. Everyone was radiant with happiness and holiday spirit, looking forward to the Seder they would enjoy at home with their families that evening. As was customary, each went up to the front to personally greet the Rabbi.

      When R' Nota Hirsch went up to greet the Rabbi, he followed his wife's instructions (though neither he nor she had any idea why), and whispered into the Rabbi's ear, "Gut YomTov Rabbi. Happy Pesach."

      Upon hearing this, the Rabbi jumped up and said in a loud voice, "Oy vey! I am so sorry to tell you this. It is all chometz. It is all chometz!"

      Everyone in the shul heard this and assumed that R' Nota was describing some accidental occurrence that took place in their kitchen, and asking the Rabbi to rule whether or not it was kosher. Immediately one of the onlookers said, "Don't worry R' Nota, I have extra matzo in my house, I will bring you over some so that at least you will have matzo for the Seder." Another piped up, "We have extra wine, I will bring some over so you can drink the Four Cups." Another man chimed, "My wife made plenty of extra chicken soup, we will bring you over some for the Seder meal."

      Word of the "kashrus accident" spread throughout the town. There was literally a stream of people coming throughout the night, each bringing a dish or two, from fish to salad to soup to honey cake. By the time the night was over, they had enough food for a week. Thanks to the Rabbi's wisdom and sensitivity, no one knew or even suspected anything about the family's severe financial straits.

      In the coming months, things turned around completely. By the next Pesach, R' Nota Hirsch was restored to his original wealth - only now, he was even more grateful to Hashem and more philanthropic than ever.

      .
      .
      May we Merit the coming of the Geulah this Pesach!

      Posted 5 years ago #

1495. chofetzchaim
      Member

      Wow, asdfghjkl, keep it up. We need more divrei Torah around here.

      Here is my Dvar Torah for Pesach in memory of Rabbi A. Henach Leibowitz zt"l whose 2nd yahrtzeit is tonight 10 Nissan.

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      10 Nisan, 5770 Vol. 11, No. 23 Pesach

      “There are four redemptions here: I will remove, I will save, I will redeem and I will take you.” (Shmos Rabbah 6:4)

      The four cups of wine we drink on the seder night correspond to the four expressions of redemption used by Hashem in freeing us from slavery. The S’forno (Shmos 6:6-7) explains these four terms: “I will remove you – when the plagues begin, the slavery will end; I will save you – when you leave their borders; I will redeem you – with the drowning of the Egyptians in the sea ... because after the death of your masters you will no longer be runaway slaves; And I will take you onto Me as a nation – at Mount Sinai.”

      B’nei Yisroel were the children of Avraham, Yitzchok and Yaakov. Each Jewish slave was in truth a prince who was unjustly incarcerated. Why did they need to see the Egyptians’ demise to feel absolutely free? Hashem showed His abundant love for the Children of Israel by reversing the rules of nature to perform the ten plagues and to secure the freedom of His nation. They should have naturally considered themselves free men as soon as they left Egypt. Why was another step necessary to remove their slave mentality?

      We see from here how difficult it is to change our feelings and our impressions of ourselves. Even though B’nei Yisroel were freed from unjust slavery and taken out of Egypt by the miraculous intervention of the direct hand of Hashem (which manifested the importance Hashem placed on His people), they could not totally break away from their feelings of slavery. They still looked upon themselves as freed slaves and not as free men. Hashem needed to perform the miracles of the Red Sea and show B’nei Yisroel the bodies of their former masters washed up on the shore to drive home the point and change their self-image.

      Perhaps the most common cause of spiritual failing is the lack of appreciation one has for his own greatness. Our evil inclination whispers in our ear: “It’s okay for you to do this, you’re just an average person. You can’t expect to learn so much Torah or do so many mitzvos anyway. Maybe some important people have to refrain from certain actions and be more involved in good deeds, but you don’t have to.” Every Jew is of royal lineage. He is created in the image of Hashem Himself. Could we imagine a prince acting like a peasant? Improper behavior is beneath us. Before we act, let us pause to contemplate our lofty and noble nature. If we have the proper self-image, we will surely live up to the standards of royalty the Torah has set for us.

      On Pesach we are commanded to relive the Exodus from Egypt. We must remind ourselves that we also stood at the foot of Mount Sinai to receive the Torah, that we also benefitted from Hashem’s tremendous miracles in Egypt. We must try to rekindle within ourselves the feelings that our forefathers felt as they crossed the Red Sea on dry land. Only when we appreciate how special we, as Jews, are, can we come to a greater understanding of the tremendous responsibility upon us to keep the mitzvos.

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA
      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1496. asdfghjkl
      Jax

      *******asdfghjkl's DT-3 Lichvod Pesach*****

      D'Var Torah: Pesach
      By Rabbi Baruch Lederman

      “This is the decree of the Pesach-Offering; no ben neichar(gentile) shall eat of it, …no uncircumcised male may eat of it.” (Exodus 12:43,48)

      .
      Every year, the Korban Pesach was brought in the Bais Hamikdash; just as it was that very first Pesach when the Jews actually left Mitzrayim; and was distributed to be eaten by Bnei Yisroel. The Korban Pesach was not to be served to a non-jew.

      Rabbi Yehuda ben Besaira had a neighbor who was not Jewish. One day the neighbor boasted to him, “It is written in your Torah that no gentile or uncircumcised male shall eat of the Korban Pesach; yet, I go every year to the Temple in Jerusalem, pretending to be a Jew and I eat of the very best of the Pascal lamb.

      This was a terrible situation which could not be allowed to continue, yet how could the Rabbi stop him if he insisted on playing this charade.

      Rabbi Yehuda ben Besaira was not flapped by this. Without missing a beat, he asked the neighbor, “Have they given you the fatty tail?”

      The neighbor replied in the negative. Rabbi Yehuda said in a friendly way, “You are missing the best part. Next time you are there be sure to ask for it.”

      The neighbor thought to himself, “I can’t believe that all this time, those Jews have been holding out on me. I will show them. I will demand the fatty tail.”

      When it was time for the meat of the Korbon Pesach to be given out, the imposter got on line as usual – everyone there was unaware of his deception. After receiving his portion he asked to be given the fatty tail.

      They were stunned by the request, “What did you ask for?”

      “You heard me, I want The fatty tail. I know that’s the best part and you’ve been trying to hold out on me. Well it won’t work. Don’t even think about trying to fool me anymore. I’m too smart for you.”

      “Who told you that we should give you the fatty tail?”

      “Why my dear old neighbor Rabbi Yehuda ben Besaira.”

      The sages were confused by this request. How could the great Rabbi Yehuda ben Besaira tell anyone to request the fatty tail? Any Rabbi worth his stuff knows that the fatty tail is burned completely on the altar and is not eaten by anyone at all – certainly the great Rabbi Yehuda ben Besaira knew that. It was strange indeed. It must be that Rabbi Yehuda ben Besaira was trying to send them some sort of message here.

      They did some investigating and discovered that the “Jewish” neighbor was indeed only pretending to be a Jew when he actually wasn’t. The non-jew was busted for this, and the travesty finally ended.

      The clever Rabbi, with his quick thinking managed to catch a crook from thousands of miles away, and save the day. The sages sent him a note saying, “Rabbi Yehuda ben Besaira, you live in Netzivin, yet your net is spread out over Jerusalem.”

      May we merit the Geulah this Pesach!!!

      Side point: For an ~~AMAZING~~ Pesach Haggadah with English DT's, Mefarshim, stories ect..I highly recommended Rabbi Yechiel Spereo's Haggadah called ''Touched by a Seder''. I got it last year and it really was a wonderful Haggadah!!!

      Posted 5 years ago #

1497. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      10 Nisan, 5769 Vol. 10, No. 24 Pesach

      “Today you are going forth in the month of Aviv [Spring].” (Shmos 13:4)

      The experience of the Jewish people in Egyptian slavery was not merely one of hard labor without compensation. Tortured by the taskmasters and their newborn babies murdered en masse, the Jews suffered in Egypt to an unimaginable degree. When Hashem freed them from bondage, with an unparalleled revelation of His awesome mastery of the forces of nature, the Jews must have felt an overwhelming sense of ecstasy. Imagine concentration camp inmates being liberated by Allied forces, or prisoners being released after years of suffering and torture in Soviet prisons. Would it make an iota of a difference to them if the weather was less than favorable? Would they mind having to walk through a snowfall to their freedom? To our Father in heaven, it did make a difference.

      Hashem, in His infinite love for His Chosen People, did not merely take us out of Egypt with wondrous miracles and a total upheaval of the entire structure of natural law, from horrible torture to complete freedom. He did it in the springtime. As Rashi explains here, “See the kindness He has done for you, that He brought you forth in a month in which it is fitting to go forth, not too hot, not too cold and without rains.” Moshe Rabbeinu points this out to B’nei Yisrael as they are leaving Egypt. “Take note,” he implores them, “of the beautiful weather that Hashem provided you with today.”

      Could the Jewish people, inundated by this enormous deluge of kindness from Hashem, focus on and appreciate this extra “bonus” that Hashem bestowed upon them? From Moshe’s exhortation, we see the extent of man’s extraordinary capacity to recognize kindness and feel gratitude. Even in the midst of the most glorious redemption in history, being rescued by Hashem’s mighty hand and outstretched arm, every Jew possessed a measuring apparatus so delicately calibrated that it registered every detail of Hashem’s chesed – kindness, clearly and distinctly.

      This amazing ability, and the resultant responsibility to show gratitude, is shared by every person, in every generation. If we simply spend a few moments contemplating the unending flow of goodness bestowed upon us by Hashem, we will realize that all our prayers and mitzvos cannot even begin to thank Hashem for all His kindness.

      During these hectic days of final preparations for Pesach, probably the most pressured period in the calendar of the Jewish household, our middos are often put to the test, and our patience stretched to the breaking point. If we keep in mind, and put into practice, the statement of our sages quoted in the Haggadah, “Every Jew is obligated to feel as if he himself was just redeemed from Egypt,” our task will be less challenging. Could any of the Jews leaving Egypt have complained about his fellow man’s lack of consideration in some way? Wrongs and slights inflicted seem insignificant in the face of the joy of redemption. If we feel this gratitude to its full extent we will be privileged to celebrate the Festival of Freedom in its true meaning.

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA
      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1498. Yanky55
      Inactive

      Responding to Critics of Israel

      מלכים ב פרק ז פסוק ג
      וְאַרְבָּעָה אֲנָשִׁים הָיוּ מְצֹרָעִים פֶּתַח הַשָּׁעַר וַיֹּאמְרוּ אִישׁ אֶל רֵעֵהוּ מָה אֲנַחְנוּ יֹשְׁבִים פֹּה עַד מָתְנוּ:
      The Haftorah for this week's double Torah reading of Tazriah-Metzorah is lifted out of II Kings Chapter 7.
      In a speech delivered at New York's Yeshiva University forty four years ago by HaRav Aharon Soloveichik Zt"l on the 18th anniversary of the State several key arguments were addressed. What follows is an excerpt of this lecture from 1966 (printed in Gesher, Vol. 4) captivating the creative message so relevant to contemporary times as well.
      "Those who do not recognize the importance of the establishment of the State of Israel (מדינת ישראל) give several reasons. The first argument raised is that non-observant Jews led the movements which culminated in the establishment of the State. They argue that the results of such leadership cannot be of great historical significance for the Jewish people. These results cannot be considered a step towards redemption (גאולה), but rather as a step away from redemption.
      A second argument is that inasmuch as exile (גלות) is a penalty for abandonment of the Torah, it follows that any salvation or deliverance can take place only as a result of repentance (תשובה). The Zionist movements, however, did not originate as part and parcel of a universal Jewish movement of repentance……
      Chapter seven of II Kings has a bearing on all these arguments. Samaria (שומרון), the capital of the northern kingdom of Israel, was besieged by the mighty armies of Syria and was in the throes of famine. Ordinary food was unobtainable and articles of food which, under normal circumstances, would have been considered repulsive were obtainable only at fantastic prices. Samaria seemed doomed.
      Desperate as the situation of the inhabitants of Samaria was, the condition of the four lepers outside the city (II Kings 7:3, above) was infinitely worse. According to our Sages, these four lepers were none other than Gechazi (גחזי) and his three sons who were afflicted with physical leprosy as a penalty for their spiritual leprosy [described by Rambam as heretics]. Kept from the city because of their malady, they faced certain death by starvation. Consequently, they decided to surrender to the Syrians. At worst, they might be put to death immediately – that would be much better than starving. At best, their lives might be spared. They had nothing to lose and everything to gain.
      As they approached the camp of the armies of Syria, they beheld a miraculous spectacle – the camp was empty, and on every side there were signs of a panicky flight. In their haste, the Syrian soldiers had abandoned everything: tents, horses, an abundance of food and arms, and precious stones and metals. The four lepers went from tent to tent taking these precious objects and hiding them. But as soon as they finished providing for their own needs, their consciences began to prick them, and they said (II Kings 7:9), 'We are not deporting ourselves properly. This is a day of good tiding. We are not allowed to be passive. If we tarry till the next morning, we will be guilty of an unforgiveable sin'. [וַיֹּאמְרוּ אִישׁ אֶל רֵעֵהוּ לֹא כֵן אֲנַחְנוּ עֹשִׂים הַיּוֹם הַזֶּה יוֹם בְּשֹׂרָה הוּא וַאֲנַחְנוּ מַחְשִׁים וְחִכִּינוּ עַד אוֹר הַבֹּקֶר וּמְצָאָנוּ עָווֹן וְעַתָּה לְכוּ וְנָבֹאָה וְנַגִּידָה בֵּית הַמֶּלֶךְ:] Consequently, they entered the city of Samaria and conveyed the good tidings to the inhabitants. We thus see that the miracle of deliverance of the inhabitants of Samaria was carried out through the medium of four lepers: physical lepers, yes, but above all, spiritual lepers.
      The first argument as to how any relief to the Jewish people could be realized through the medium of heretics can easily be rebutted by the precedent of the deliverance accorded to the people of Samaria through the medium of the four lepers. This episode shows that no Jew can be excluded from the grace of G-d, that "ישראל אע"פ שחטא, ישראל הוא", and that there is an innate tendency towards altruism even in the hearts of spiritual lepers; it also shows that G-d does not exclude any Jew from salvation and He may therefore designate even spiritual lepers as the messengers of relief and deliverance for the people of Israel. Consequently, we cannot ignore the significance of the establishment of the State of Israel simply because Jews who stand a substantial distance from any form of observance of Mitzvot were in the forefront o the movements which established the State and are in the forefront of the State itself. Perhaps the fact that non-observant Jews are in the forefront today is a penalty for Orthodox Jewry's failure to play the most important part in the formation of the State."

      "The State of Israel represents not the "break of dawn" ("עמוד השחר") of redemption, but the "appearance of the morning star" ("אילת השחר") of redemption. The "עמוד השחר" of redemption must be part of the actual day of "גאולה". Unfortunately, we have not yet attained that. Perhaps, if in the course of the last fifty years all observant Jews had dedicated themselves to the up building of the land and would not have allowed spiritual lepers to take the lead, then we might have attained the "עמוד השחר של הגאולה" ("the dawn of redemption") and perhaps even more."

      Posted 5 years ago #

1499. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      3 Iyar, 5770 Vol. 11, No. 24

      Parshios Tazria – Metzorah

      “[Hillel] would say … In a place where there are no men, strive to be a man.” (Pirkei Avos 2:5)

      This week’s chapter of Pirkei Avos includes Hillel’s famous advice. The Rambam explains that the effort Hillel discussed was to strive to reach higher levels of spirituality. If you find yourself in a situation without wise men to teach you, the Rambam continues to explain, you must teach yourself. The Hebrew word that Hillel used for “strive” is hishtadel. The Rambam tells us that the Targum used hishtadel as a translation of the word “wrestle” when the angel of Esav wrestled with Yaakov. In other words, the angel “strove” or “put in effort” to try to overpower Yaakov. The Rambam is making a comparison between the case of a man exerting himself to grow spiritually, and the situation of Esav’s angel grappling with Yaakov. Spiritual growth would seem to be a matter of a slight increase in energy, a small turning of the dial to a higher setting. The battle between Yaakov and the angel, on the other hand, was a cataclysmic showdown between the forces of good and evil – a fight to the death. How can the Rambam compare the effort needed to reach for a higher spiritual level to the effort required to protect and defend your very existence?

      We often see people on the “fast track” in life, devoting incredible amounts of focus and energy to their jobs and careers, constantly striving to reach the next plateau, a more prestigious position, a better salary package and more recognition in the company. For these people, their career is their life, and they will push themselves to their physical limits, and beyond, in their quest to reach the top. Such individuals obviously have little time for spiritual pursuits. Some of our friends can get caught up in a similar mindset, thinking 24/7 about their occupation, and even if they don’t ignore Torah and mitzvos, they can leave them in a stagnant mode, without growth or improvement. “Not me,” we say to ourselves, “Even though I am very focused on material matters, I also always pay some attention to my spiritual progress; I go to shul, I learn every day, etc. In this way I can be sure I will achieve some growth.” We feel satisfied that there will be positive movement since we are not neglecting our spirituality.

      We see from the Rambam that the struggle to truly grow spiritually requires more than just “some attention.” It requires the same super-human effort that the angel and Yaakov expended to defend themselves. What we call making a “living” should not be confused with life itself and the real purpose of our existence: to strive for spiritual perfection. That is where we should be trying to “make it to the top.” That is life itself, and the effort we exert to achieve spiritual growth literally spells a life or death difference to our future.

      Proper guidance is critical to allow us to reach the higher levels demonstrated by our teachers. However, Hillel is teaching us that even if we find ourselves without proper mentors, we must summon our deepest reserves of effort to fight alone against the yetzer hara, for this is not merely an attempt to make a slight improvement. It is a fight for life or death, and we have to use whatever means possible to save ourselves from the enemy who is out to destroy us. If we muster the latent forces within us, and throw every ounce of our being into the fray, we can be confident that we will merit Hashem’s help and be successful, even without human assistance, in climbing ever higher up the mountain of life’s challenges.

      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

1500. chofetzchaim
      Member

      Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l

      Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshiva Chofetz Chaim - RSA

      17 Iyar, 5770 Vol. 11, No. 26

      Parashas Emor

      “He shall not become defiled ... except for his relative that is close to him.”(Vayikra 21: 1-2)

      The Ralbag (ibid.) explains why the Torah prohibits a kohen from defiling himself by coming in contact, or in proximity, of a dead body: The kohanim need to learn to despise earthly matters. Their position as servants of Hashem in the Beis HaMikdash demands that they separate themselves as much as possible from worldly pursuits. The only reason to justify their involvement with a physical body would be to benefit the spiritual aspect of that person, his neshama. Once the neshama has left the body, however, there is no longer any spiritual component that would gain from the interaction, and therefore it should be prohibited as a purely physical activity. If the deceased is a direct relative, on the other hand, the kohen is obligated to defile himself, the Ralbag continues, in order to properly mourn them and to build the necessary family bonds.

      A kohen may not become tamei for anyone other than a family member (or a mes mitzva – a dead body found in public without anyone to properly care for its interment). A very important member of the community may have died, the greatest rabbi of the generation may have passed on, nevertheless, a kohen may not participate in the tahara – the final preparations of the body for burial. No matter how important his presence at the funeral may be, the kohen may not be in the same room, or even in the same building, as the deceased. Obviously, the Torah considers the separation of kohanim from corpses to be a very crucial matter. Bearing this in mind, how can it be that for a mere enhancement of family ties these strictures are overruled?

      Apparently, there is no such thing as a “mere enhancement” when we deal with relationships between members of a family. In the Torah perspective, the fostering of love between them is so critical that it comes even at the cost of sacrificing the kohen’s separation from physicality – which would seem to affect his level of sanctity which is appropriate to perform the avodah – the Temple service – on behalf of the Jewish people. Hashem places a very high value on our connections to our parents, spouse, siblings and children. The Torah does not allow the kohen to show his final respects to the greatest Torah personality of the time, yet the Torah does allow the kohen to attend the funeral of his relative. Even though attending the funeral of the talmid chacham may be a powerful manifestation of respect for Torah, improving a common family bond is even more important. May we appreciate the spirituality and significance of our family relationships, as the Torah teaches us with this mitzva, and show the love we feel for them in the greatest way possible.

      © 2010 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information call (818) 505-7999 or e-mail mht@vths.org

      Posted 5 years ago #

RSS feed for this topic

Reply »

You must log in to post.