Monday, October 6, 2008
Saturday, August 16, 2008
Halacha
Pearls of Wisdom Posted 10/17/2001 By Rabbi Dovid Goldwasser
During the year that Noah and his family spent in the ark, they were constantly busy with the care and feeding of the hundreds of animals that shared their floating habitat. Each day, a cacophony of assorted growls, roars, barks and chirps filled the air as the multitude of creatures impatiently demanded their food.
The Midrash tells of one bird, the orsheina, that did not add its calls to the deafening mealtime crescendo. Noah discovered it one day sitting perfectly still, unnoticed and uncomplaining. Astonished, he asked, "Where have you been? Why did you not call out for your food as the others did?"
The orsheina answered, "I see how hard you work, running around endlessly to feed everyone on this ark, day and night. I decided it was better to go hungry than to add to your burden."
In an overwhelming burst of appreciation, Noah said to the bird, "May Hashem bless you with everlasting life because of your sensitivity and kindness." And Hashem indeed fulfilled Noach`s words.
The response of the orsheina was surely an act of kindness; but many acts of kindness have been performed throughout history. What was so unique about the orsheina`s kindness that brought it the unusual gift of everlasting life?
Our sages explain that the times in which Noah lived were marked by cruelty and insensitivity to others. The generation of the flood was full of thieves, cheaters, and oppressors. Kindness was all but obliterated by the terrible sins between man and man, which ultimately doomed the generation to destruction.
The orsheina`s silence was special not only for the kindness it manifested; it was unique in that it represented the opposite tendency of the society of that time. To something good when all those around you do differently is more than doubly hard.
The Shulchan Aruch (Yoreh De`ah 58) discusses the testing of an animal regarding its fitness for ritual slaughter. The animal must be checked for broken limbs, which would render it unkosher. The beast or fowl is allowed to walk or swim; if it does so properly, it is judged to be of sound body. However the swimming test is valid only when the subject swims against the current, for a lame animal, even a lifeless animal, can be carried along with the tide or current.
The Halacha metaphorically represents the job of the Jew in this world. If a Jew is truly conscientious, he has the ability, when necessary, to "swim against the current". This was Noach`s strength, and it was certainly the strength of the orsheina as well.
During the year that Noah and his family spent in the ark, they were constantly busy with the care and feeding of the hundreds of animals that shared their floating habitat. Each day, a cacophony of assorted growls, roars, barks and chirps filled the air as the multitude of creatures impatiently demanded their food.
The Midrash tells of one bird, the orsheina, that did not add its calls to the deafening mealtime crescendo. Noah discovered it one day sitting perfectly still, unnoticed and uncomplaining. Astonished, he asked, "Where have you been? Why did you not call out for your food as the others did?"
The orsheina answered, "I see how hard you work, running around endlessly to feed everyone on this ark, day and night. I decided it was better to go hungry than to add to your burden."
In an overwhelming burst of appreciation, Noah said to the bird, "May Hashem bless you with everlasting life because of your sensitivity and kindness." And Hashem indeed fulfilled Noach`s words.
The response of the orsheina was surely an act of kindness; but many acts of kindness have been performed throughout history. What was so unique about the orsheina`s kindness that brought it the unusual gift of everlasting life?
Our sages explain that the times in which Noah lived were marked by cruelty and insensitivity to others. The generation of the flood was full of thieves, cheaters, and oppressors. Kindness was all but obliterated by the terrible sins between man and man, which ultimately doomed the generation to destruction.
The orsheina`s silence was special not only for the kindness it manifested; it was unique in that it represented the opposite tendency of the society of that time. To something good when all those around you do differently is more than doubly hard.
The Shulchan Aruch (Yoreh De`ah 58) discusses the testing of an animal regarding its fitness for ritual slaughter. The animal must be checked for broken limbs, which would render it unkosher. The beast or fowl is allowed to walk or swim; if it does so properly, it is judged to be of sound body. However the swimming test is valid only when the subject swims against the current, for a lame animal, even a lifeless animal, can be carried along with the tide or current.
The Halacha metaphorically represents the job of the Jew in this world. If a Jew is truly conscientious, he has the ability, when necessary, to "swim against the current". This was Noach`s strength, and it was certainly the strength of the orsheina as well.
SARS: What To Look For And What To Avoid
Pearls of Wisdom Posted 5/21/2003 By Rabbi Dovid Goldwasser
"If your brother becomes impoverished and his means diminish, you shall strengthen him...." (Vayikra 25:35)
It is interesting to note that this verse is located in close proximity to the mitzvah of Shmittah. It is during Sabbatical year that a person begins to implant in his heart emunah and bitachon (faith) in Hashem.
The Kehilas Yitzchok comments: we are afraid that when a poor person comes to ask for help, the potential donor will reply, "Have faith in Hashem and He will provide for you." Therefore, the Torah says, "you shall strengthen him." We thus learn that in addition to the mitzvah of having faith in Hashem, there is also the mitzvah of helping and providing assistance in a tangible way.
In recent weeks, I have been asked what measures one should take to protect oneself against infectious illnesses such as SARS. It is important for us to have information in order to protect ourselves. I have asked one of my expert medical consultants, Dr. Hillel Naiman, to provide us with basic information concerning SARS. Below, please find his report:
Worldwide concern has surfaced about SARS, which stands for Severe Acute Respiratory Syndrome. Much concern has arisen since this illness has been imported from the Far East to the Americas.
The Toronto outbreak has brought this home to us because of its proximity to the United States. One Toronto grandmother contracted SARS after visiting Hong Kong. A single 26-year-old woman in Singapore set off a chain of infections that involved more than a hun-
dred people when she returned from a Hong Kong trip, and her parents, uncle and pastor are among the dead.
This illness, which seems to be caused by a virus, is not homogeneous in its virulence. Although the worldwide numbers indicate a 6% mortality rate, the numbers in Canada show a 13% mortality rate. A quarter of those affected are healthcare workers.
What is SARS?
SARS is an upper respiratory infection caused by a virus. The following are warning signs of SARS.
¡ñ A measured fever greater than 100.40 AND
¡ñ One or more clinical findings of some type of an upper respiratory illness (for example, cough, shortness of breath, difficulty breathing, low oxygen, signs on an x-ray of pneumonia or acute respiratory distress syndrome) AND ¡ñ Either recent travel to a suspected area, including mainland China, Hong Kong, Hanoi, Vietnam, Singapore and Toronto within the last ten days OR
¡ñ Close contact with someone who is known or suspected to be a SARS case.
One of the problems that seems to be evolving is the same issue we have with other viruses, i.e., that the viruses may mutate and change the nature and strength of the disease. This makes it more difficult to pinpoint the offender and to create a vaccine. The vaccine may be developed based on an ill patient`s template ¡ª in other words, what the virus looked like in that patient ¡ª and the vaccine would have helped him; however, because the virus may change ever so slightly as it goes through subsequent hosts, it will not be effective in subsequent patients.
Encouraging aspects of the current fight against SARS is that Toronto has been able to bring the SARS outbreak almost to a standstill by implementing very close containment of suspected cases and people with close contact (that means either through air, through touch, hugging, kissing). These people are isolated and quarantined for ten days).
The SARS cases that have been reported in New York State and New York City have not, thank G-d, resulted in any deaths. It seems that what has been brought here may be a less virulent strain, although time will tell whether this continues to be true.
The major reason why SARS has spread so quickly is because of air flight travel. Illnesses which would have occurred in a single isolated area and burned out in that area are now able to go across the globe within days or weeks.
Some positive aspects are that the information learned here may help control other illnesses. This week, for example, the Hong Kong government spent three million dollars in distributing thermometers so suspected cases can take their temperature twice a day.
May it be the will of Almighty that this illness, and all other pains and sicknesses, come to a swift end. May our efforts succeed in halting all illnesses which have caused pain and sorrow throughout the world.
"If your brother becomes impoverished and his means diminish, you shall strengthen him...." (Vayikra 25:35)
It is interesting to note that this verse is located in close proximity to the mitzvah of Shmittah. It is during Sabbatical year that a person begins to implant in his heart emunah and bitachon (faith) in Hashem.
The Kehilas Yitzchok comments: we are afraid that when a poor person comes to ask for help, the potential donor will reply, "Have faith in Hashem and He will provide for you." Therefore, the Torah says, "you shall strengthen him." We thus learn that in addition to the mitzvah of having faith in Hashem, there is also the mitzvah of helping and providing assistance in a tangible way.
In recent weeks, I have been asked what measures one should take to protect oneself against infectious illnesses such as SARS. It is important for us to have information in order to protect ourselves. I have asked one of my expert medical consultants, Dr. Hillel Naiman, to provide us with basic information concerning SARS. Below, please find his report:
Worldwide concern has surfaced about SARS, which stands for Severe Acute Respiratory Syndrome. Much concern has arisen since this illness has been imported from the Far East to the Americas.
The Toronto outbreak has brought this home to us because of its proximity to the United States. One Toronto grandmother contracted SARS after visiting Hong Kong. A single 26-year-old woman in Singapore set off a chain of infections that involved more than a hun-
dred people when she returned from a Hong Kong trip, and her parents, uncle and pastor are among the dead.
This illness, which seems to be caused by a virus, is not homogeneous in its virulence. Although the worldwide numbers indicate a 6% mortality rate, the numbers in Canada show a 13% mortality rate. A quarter of those affected are healthcare workers.
What is SARS?
SARS is an upper respiratory infection caused by a virus. The following are warning signs of SARS.
¡ñ A measured fever greater than 100.40 AND
¡ñ One or more clinical findings of some type of an upper respiratory illness (for example, cough, shortness of breath, difficulty breathing, low oxygen, signs on an x-ray of pneumonia or acute respiratory distress syndrome) AND ¡ñ Either recent travel to a suspected area, including mainland China, Hong Kong, Hanoi, Vietnam, Singapore and Toronto within the last ten days OR
¡ñ Close contact with someone who is known or suspected to be a SARS case.
One of the problems that seems to be evolving is the same issue we have with other viruses, i.e., that the viruses may mutate and change the nature and strength of the disease. This makes it more difficult to pinpoint the offender and to create a vaccine. The vaccine may be developed based on an ill patient`s template ¡ª in other words, what the virus looked like in that patient ¡ª and the vaccine would have helped him; however, because the virus may change ever so slightly as it goes through subsequent hosts, it will not be effective in subsequent patients.
Encouraging aspects of the current fight against SARS is that Toronto has been able to bring the SARS outbreak almost to a standstill by implementing very close containment of suspected cases and people with close contact (that means either through air, through touch, hugging, kissing). These people are isolated and quarantined for ten days).
The SARS cases that have been reported in New York State and New York City have not, thank G-d, resulted in any deaths. It seems that what has been brought here may be a less virulent strain, although time will tell whether this continues to be true.
The major reason why SARS has spread so quickly is because of air flight travel. Illnesses which would have occurred in a single isolated area and burned out in that area are now able to go across the globe within days or weeks.
Some positive aspects are that the information learned here may help control other illnesses. This week, for example, the Hong Kong government spent three million dollars in distributing thermometers so suspected cases can take their temperature twice a day.
May it be the will of Almighty that this illness, and all other pains and sicknesses, come to a swift end. May our efforts succeed in halting all illnesses which have caused pain and sorrow throughout the world.
By Rabbi Dovid Goldwasser `Anticipation...`
Pearls of Wisdom Posted 6/4/2003
It is a custom, as cited in the Shulchan Aruch, to stay awake and learn Torah the first night of Shavuos. Some people say the special Tikkun Leil Shavuos, and others learn any of the various seforim of Torah Shebiksav or Torah Sheb`al Peh.
The reason for this minhag is, according to one Midrash, that on the night before Kabbolas HaTorah (the receiving of the Torah), some of Klal Yisrael went to sleep. They didn`t evince the proper anticipation or enthusiasm for the greatest event in history — Kabbolas Hatorah. This was not an honor for Hashem. To rectify the deeds of our forefathers, we stay awake all night and show our eager anticipation to receive the Torah.
According to another Midrash, when Bnai Yisrael were at Har Sinai, they were only willing to accept the Torah Shebiksav, the Written Torah. Hashem had to force them to accept the Torah Sheb`al Peh, the Oral Torah, by lifting Har Sinai over their heads and telling them that they must accept the Torah.
The Midrash continues that at that moment, Moshe Rabbeinu was standing at the top of Har Sinai. He was completely enveloped by clouds. He could not see whether it was night or day. However, when he heard the throngs of people standing by the mountain studying Torah Sheb`al Peh he knew it was night. Therefore, we stay up all night to atone for the fact that initially, we were not so willing to accept Torah Sheb`al Peh.
The Zohar gives a most interesting reason for staying up all night (Parshas Emor). Shavuos is compared to the wedding day, where Jewish people are the kallah, and the Torah is the chosson. The Jewish people bring a dowry to the groom: the dowry consists of all of the hours of learning of the previous evening. It is then evident that the bride can appreciate and understand the full value of her groom.
The Tikkun Leil Shavuos consists of selections from Chumash, Navi, Kesuvim, Mishnah, Taryag Mitzvos, and Zohar. It once happened on Leil Shavuos that the Dubno Maggid came to the house of the Vilna Gaon. Both stayed up all night to learn. However, while the Maggid was learning from the Gemara, the Vilna Gaon chose to read the Tikkun. After a while, the Gaon asked the Maggid why he didn`t also read the Tikkun. The Maggid replied with the following parable:
There was a textiles salesman who was very successful. When he called on his customers, he would carry with him only a small book of samples.
The man had a neighbor who was very poor. The poor man said to himself, "If my neighbor can make such a great deal of money showing scraps of material, I`m going to do the same." His wife made him a booklet with all kinds of remnants of cloth pasted inside. However, when he came around to the different dealers, he was upset that they would not even listen to him.
He finally went to his rich neighbor in discouragement to find out the secret of his success. The neighbor explained: "The book that I take along with me has small samples from tremendous rolls of material that are available from the factories that I represent. When my customers see what they like, they choose the pattern and then I deliver as much as they want.
"However, when you who go around with this booklet, you`re just showing some scraps of material that do not represent any stock!"
The Maggid then explained to the Gaon: "Rabbi, you have already learned through all of the seforim. Your vast knowledge spans the entire Torah. Therefore, when you read the brief paragraphs from each sefer of Torah, as found in the Tikkun, they represent the sea of Torah that you contain. However, I am just a simple Maggid. The samples of the Tikkun do not mean as much in my situation. It would be better for me to go through the learning so that I can gain the stock."
It is a custom, as cited in the Shulchan Aruch, to stay awake and learn Torah the first night of Shavuos. Some people say the special Tikkun Leil Shavuos, and others learn any of the various seforim of Torah Shebiksav or Torah Sheb`al Peh.
The reason for this minhag is, according to one Midrash, that on the night before Kabbolas HaTorah (the receiving of the Torah), some of Klal Yisrael went to sleep. They didn`t evince the proper anticipation or enthusiasm for the greatest event in history — Kabbolas Hatorah. This was not an honor for Hashem. To rectify the deeds of our forefathers, we stay awake all night and show our eager anticipation to receive the Torah.
According to another Midrash, when Bnai Yisrael were at Har Sinai, they were only willing to accept the Torah Shebiksav, the Written Torah. Hashem had to force them to accept the Torah Sheb`al Peh, the Oral Torah, by lifting Har Sinai over their heads and telling them that they must accept the Torah.
The Midrash continues that at that moment, Moshe Rabbeinu was standing at the top of Har Sinai. He was completely enveloped by clouds. He could not see whether it was night or day. However, when he heard the throngs of people standing by the mountain studying Torah Sheb`al Peh he knew it was night. Therefore, we stay up all night to atone for the fact that initially, we were not so willing to accept Torah Sheb`al Peh.
The Zohar gives a most interesting reason for staying up all night (Parshas Emor). Shavuos is compared to the wedding day, where Jewish people are the kallah, and the Torah is the chosson. The Jewish people bring a dowry to the groom: the dowry consists of all of the hours of learning of the previous evening. It is then evident that the bride can appreciate and understand the full value of her groom.
The Tikkun Leil Shavuos consists of selections from Chumash, Navi, Kesuvim, Mishnah, Taryag Mitzvos, and Zohar. It once happened on Leil Shavuos that the Dubno Maggid came to the house of the Vilna Gaon. Both stayed up all night to learn. However, while the Maggid was learning from the Gemara, the Vilna Gaon chose to read the Tikkun. After a while, the Gaon asked the Maggid why he didn`t also read the Tikkun. The Maggid replied with the following parable:
There was a textiles salesman who was very successful. When he called on his customers, he would carry with him only a small book of samples.
The man had a neighbor who was very poor. The poor man said to himself, "If my neighbor can make such a great deal of money showing scraps of material, I`m going to do the same." His wife made him a booklet with all kinds of remnants of cloth pasted inside. However, when he came around to the different dealers, he was upset that they would not even listen to him.
He finally went to his rich neighbor in discouragement to find out the secret of his success. The neighbor explained: "The book that I take along with me has small samples from tremendous rolls of material that are available from the factories that I represent. When my customers see what they like, they choose the pattern and then I deliver as much as they want.
"However, when you who go around with this booklet, you`re just showing some scraps of material that do not represent any stock!"
The Maggid then explained to the Gaon: "Rabbi, you have already learned through all of the seforim. Your vast knowledge spans the entire Torah. Therefore, when you read the brief paragraphs from each sefer of Torah, as found in the Tikkun, they represent the sea of Torah that you contain. However, I am just a simple Maggid. The samples of the Tikkun do not mean as much in my situation. It would be better for me to go through the learning so that I can gain the stock."
By Rabbi Dovid Goldwasser `Life`s Companion`
Pearls of Wisdom Posted 3/26/2003
It seems that in today`s world, the sefer that more and more people reach for each day is Sefer Tehillim (the Book of Psalms). It is this sefer that we turn to on every occasion — whether it is to thank Hashem for good fortune, to daven for someone who is ill, to ask for livelihood, shidduchim, and for the peace and security of our brethren, acheinu Bnei Yisrael.
There are 150 chapters in Sefer Tehillim. Maseches Sofrim, however, states that there are only 147 chapters. The Minchas Shai explains that the Gemara (Brochos 9b) considers the first two chapters as one unit. The Radak says that Chapter 115 is a part of 114, and that 116 continues uninterruptedly into 117. This brings the total to 147.
According to the Kisei Rachamim, the number 147 represents the number of years of the life of Yaakov Avinu. Yaakov Avinu said Tehillim all through the night while watching Lavan`s flocks. To be sure, night- time is the time of exile. Yaakov Avinu was the one who begged Hashem to reveal the End of Days. Yaakov is the one who supplicated Hashem for peace and tranquility.
In our times, we are living through dramatic events. In the words of our sages, the remnant of the Jewish people and the entire civilized world is facing momentous challenges. It is clearly evident that Hashem Yisborach is causing great changes to sweep His world in an awesome manner.
The deeds of our forefathers are a sign for the children (Midrash Tanchuma, Lech Lecha 9). Just as Yaakov Avinu recited Tehillim throughout the night, so too it is our holy responsibility to stand with a Tehillim in our hands and pray for Klal Yisrael throughout this long night of exile. In the merit of our prayers, may we hear besoros tovos, yeshu`os, v`nechamos (good news, salvation and comfort).
During the reign of the Czars in Russia, it was decreed that Jewish children were to be taken away from their parents at a very tender age and drafted into the army. Once, a large group of particularly young children were seized from one town. The children realized that they were going to be forcefully converted.
Thinking about the pain that their parents were experiencing, they instinctively huddled together to come up with a plan. They reminisced that back at home, "when something bad would happen, the town would gather together to recite Tehillim. What should we do? We have no Tehillim and we don`t know the words by heart. But," they said, "we do know the niggun, the tune, in which to say Tehillim." They started singing until their song pierced the Heavens... And miraculously, they were all freed.
It seems that in today`s world, the sefer that more and more people reach for each day is Sefer Tehillim (the Book of Psalms). It is this sefer that we turn to on every occasion — whether it is to thank Hashem for good fortune, to daven for someone who is ill, to ask for livelihood, shidduchim, and for the peace and security of our brethren, acheinu Bnei Yisrael.
There are 150 chapters in Sefer Tehillim. Maseches Sofrim, however, states that there are only 147 chapters. The Minchas Shai explains that the Gemara (Brochos 9b) considers the first two chapters as one unit. The Radak says that Chapter 115 is a part of 114, and that 116 continues uninterruptedly into 117. This brings the total to 147.
According to the Kisei Rachamim, the number 147 represents the number of years of the life of Yaakov Avinu. Yaakov Avinu said Tehillim all through the night while watching Lavan`s flocks. To be sure, night- time is the time of exile. Yaakov Avinu was the one who begged Hashem to reveal the End of Days. Yaakov is the one who supplicated Hashem for peace and tranquility.
In our times, we are living through dramatic events. In the words of our sages, the remnant of the Jewish people and the entire civilized world is facing momentous challenges. It is clearly evident that Hashem Yisborach is causing great changes to sweep His world in an awesome manner.
The deeds of our forefathers are a sign for the children (Midrash Tanchuma, Lech Lecha 9). Just as Yaakov Avinu recited Tehillim throughout the night, so too it is our holy responsibility to stand with a Tehillim in our hands and pray for Klal Yisrael throughout this long night of exile. In the merit of our prayers, may we hear besoros tovos, yeshu`os, v`nechamos (good news, salvation and comfort).
During the reign of the Czars in Russia, it was decreed that Jewish children were to be taken away from their parents at a very tender age and drafted into the army. Once, a large group of particularly young children were seized from one town. The children realized that they were going to be forcefully converted.
Thinking about the pain that their parents were experiencing, they instinctively huddled together to come up with a plan. They reminisced that back at home, "when something bad would happen, the town would gather together to recite Tehillim. What should we do? We have no Tehillim and we don`t know the words by heart. But," they said, "we do know the niggun, the tune, in which to say Tehillim." They started singing until their song pierced the Heavens... And miraculously, they were all freed.
By Rabbi Dovid Goldwasser Ritual Slaughter
Pearls of Wisdom Posted 5/14/2003
"I will remember for them the covenant of the early generation, those whom I took out of the land of Egypt, before the eyes of the nations, to be G-d unto them — I am Hashem" (Vayikra 26:45).
The great Chassidic master, R` Levi Yitzchak of Berditchev, asked, "Why is it necessary for this verse to mention the Exodus from Egypt?" He explained, "We are familiar with the Rambam which explains that when Moshiach comes, the generation will either be entirely guilty or completely meritorious." The question is, what happens if the generation will be, chas v`shalom, entirely guilty?
The answer is that in the Messianic era, there will be a reminder to Hashem of our Exodus from Egypt. At the time of the Exodus, the Jewish people were at a very low spiritual point. Nevertheless, Hashem did not cast us off or despise us. He redeemed us. And Rav Elchonon Wasserman, zt"l, wrote, "We are living now in the "ikvesa d`Meshicha," the times of the footsteps of Moshiach.
One begins to wonder how our generation is to be viewed. We are certainly not "kulo chayav" — entirely sinful. We just have to look at the tremendous amount of Torah learning and well attended shiurim, the proliferation of Daf Yomi shiurim, and the availability of technological advances that have brought Torah closer to us than ever before.
Chesed (kindness) is another area in which the Jewish people excel today. There are hundreds of organizations that service every segment of the Jewish community. These include Bikur Cholim (services for the sick), Hachnasas Kallah (helping poor brides), food packages delivered to those in need, and countless gemachim for every need. The amount of chesed being done is overwhelming.
People today have an unquenchable thirst for Yiddishkeit, such that we literally see the fulfillment of the verse in Sefer Amos, "Not a hunger for bread, not a thirst for water, but only to hear the word of Hashem" (Amos 8:11)
It would appear that we are kulo zakkai (meritorious). I feel that we, as a collective community, should not only appreciate the exceptional ma`alos (positive attributes) of Klal Yisroel, but we should also report and transmit these most favorable impressions to the public at large.
Unfortunately, in recent times, there is a preoccupation in certain segments of the media with Jewish issues. We must remember that "v`es tznuim chochma" that those who are modest and discreet — are wise (Mishlei 11:2). Did we ever benefit by airing our "dirty laundry" in public? Do we expect answers to internal problems from the nations of the world? Do we realize that the greatest mitzvah one can perform in this world is to be mekadesh shem Shamayim (to sanctify the Name of Heaven)? Conversely, the worst transgression one can commit in this world is to be mechalel shem Shamayim — to desecrate the Name of Hashem.
I am certain that those who have taken their "cause" to the secular media have no idea of the chilul Hashem they are causing. In my travels, I have been asked questions by people who are unobservant concerning the frum community. They want to know why there is such disunity, why all the disagreement? When I ask them the source of their information, the answer is invariably the same.
I was recently shown an advertisement that was placed in a secular publication, in which so-called Orthodox Jews were seemingly monitoring the religious lives of other frum Jews. While they may do this with good intentions, we unfortunately all know which road was paved with good intentions. What thoughts does this implant in peoples` minds concerning those who are the keepers of Hashem`s holy Torah? These writings are nothing more than lashon hara, which according to the laws of Shmiras HaLashon, are 100% forbidden even to read.
R` Levi Yitzchak of Berditchev dedicated his entire life to being a defender of Klal Yisrael. The Berditchever wrote of the importance of only saying positive statements concerning the Jewish people.
At the conclusion of the Pesach Seder, we all sing the Chad Gadya with great emotion. We learn how the Angel of Death killed the shochet (slaughterer), who came and killed the ox that drank the water, that extinguished the fire, etc. Rav Nosson Adler asked a profound question, "What did the shochet do wrong? His job is to slaughter, so why was the Malach Hamaves given the right to obliterate him?"
The answer is that the shochet was trying to be the Ribono Shel Olam`s policeman. No one in this world has the right to appoint himself sheriff, and become the judge, jury and prosecuting attorney in the courtroom of Hashem.
"I will remember for them the covenant of the early generation, those whom I took out of the land of Egypt, before the eyes of the nations, to be G-d unto them — I am Hashem" (Vayikra 26:45).
The great Chassidic master, R` Levi Yitzchak of Berditchev, asked, "Why is it necessary for this verse to mention the Exodus from Egypt?" He explained, "We are familiar with the Rambam which explains that when Moshiach comes, the generation will either be entirely guilty or completely meritorious." The question is, what happens if the generation will be, chas v`shalom, entirely guilty?
The answer is that in the Messianic era, there will be a reminder to Hashem of our Exodus from Egypt. At the time of the Exodus, the Jewish people were at a very low spiritual point. Nevertheless, Hashem did not cast us off or despise us. He redeemed us. And Rav Elchonon Wasserman, zt"l, wrote, "We are living now in the "ikvesa d`Meshicha," the times of the footsteps of Moshiach.
One begins to wonder how our generation is to be viewed. We are certainly not "kulo chayav" — entirely sinful. We just have to look at the tremendous amount of Torah learning and well attended shiurim, the proliferation of Daf Yomi shiurim, and the availability of technological advances that have brought Torah closer to us than ever before.
Chesed (kindness) is another area in which the Jewish people excel today. There are hundreds of organizations that service every segment of the Jewish community. These include Bikur Cholim (services for the sick), Hachnasas Kallah (helping poor brides), food packages delivered to those in need, and countless gemachim for every need. The amount of chesed being done is overwhelming.
People today have an unquenchable thirst for Yiddishkeit, such that we literally see the fulfillment of the verse in Sefer Amos, "Not a hunger for bread, not a thirst for water, but only to hear the word of Hashem" (Amos 8:11)
It would appear that we are kulo zakkai (meritorious). I feel that we, as a collective community, should not only appreciate the exceptional ma`alos (positive attributes) of Klal Yisroel, but we should also report and transmit these most favorable impressions to the public at large.
Unfortunately, in recent times, there is a preoccupation in certain segments of the media with Jewish issues. We must remember that "v`es tznuim chochma" that those who are modest and discreet — are wise (Mishlei 11:2). Did we ever benefit by airing our "dirty laundry" in public? Do we expect answers to internal problems from the nations of the world? Do we realize that the greatest mitzvah one can perform in this world is to be mekadesh shem Shamayim (to sanctify the Name of Heaven)? Conversely, the worst transgression one can commit in this world is to be mechalel shem Shamayim — to desecrate the Name of Hashem.
I am certain that those who have taken their "cause" to the secular media have no idea of the chilul Hashem they are causing. In my travels, I have been asked questions by people who are unobservant concerning the frum community. They want to know why there is such disunity, why all the disagreement? When I ask them the source of their information, the answer is invariably the same.
I was recently shown an advertisement that was placed in a secular publication, in which so-called Orthodox Jews were seemingly monitoring the religious lives of other frum Jews. While they may do this with good intentions, we unfortunately all know which road was paved with good intentions. What thoughts does this implant in peoples` minds concerning those who are the keepers of Hashem`s holy Torah? These writings are nothing more than lashon hara, which according to the laws of Shmiras HaLashon, are 100% forbidden even to read.
R` Levi Yitzchak of Berditchev dedicated his entire life to being a defender of Klal Yisrael. The Berditchever wrote of the importance of only saying positive statements concerning the Jewish people.
At the conclusion of the Pesach Seder, we all sing the Chad Gadya with great emotion. We learn how the Angel of Death killed the shochet (slaughterer), who came and killed the ox that drank the water, that extinguished the fire, etc. Rav Nosson Adler asked a profound question, "What did the shochet do wrong? His job is to slaughter, so why was the Malach Hamaves given the right to obliterate him?"
The answer is that the shochet was trying to be the Ribono Shel Olam`s policeman. No one in this world has the right to appoint himself sheriff, and become the judge, jury and prosecuting attorney in the courtroom of Hashem.
SHABBOS SHUVA
Eight years after the passing of the Chazon Ish, R’ Yaakov Feldman told the amazing tale of his return to Yiddishkeit in the zechus (merit) of the tzaddik. He told the story to Rav Elozor Klein, moro d’asro of Bais Haknesses K’hal Yereim in Be’er Sheva.
I was teen when the Nazi era began and Hungary was no place for a young Jewish boy. There were, unfortunately, few places in the world that were. And so, I was left with little choice but to hide my identity. I had already left my parent’s home to work in a small city before the Nazis arrived. Now, I assumed the identity of a non-Jew. I cast away the yoke of Torah and mitzvos, forgot all the Torah I had learnt, and focused only on survival. It worked for a while, until the Nazis caught up with me. Then they sent me off to Auschwitz where I suffered along with my Jewish brethren. If mitzvah observance was forgotten before, it was vanquished in the death camp.
Suffice it to say that I suffered through enough savage cruelty and inhuman treatment to last many lifetimes. But youth is strong, and my destiny lay elsewhere. Somehow, I survived. But my oppressors had won a small victory. For if they had failed to murder my body, they succeeded in snuffing out my soul. I had lost every trace of my Jewishness to the Nazis.
Well, maybe not every trace. Something pulled me to go to Eretz Yisroel. But even the air of the Holy Land could not make me return to the ways of my dear departed father. So although my father, R’ Chaim Mordechai, a”h, had lived and died al Kiddush Hashem, I worked on Shabbos. I even worked on Yom Kippur!
On the first night of Rosh Hashana, 5713, my departed father came to me in dream. He had been killed like so many others, in Auschwitz. He was wrapped in a tallis, and wore a snow-white kittel. I looked into his face with fear. Suddenly, he spoke.
“Do teshuvah”, he said. “Return to the ways you were taught in your youth. If you don’t, death will be near.” Then he vanished. I awoke, shivering in fear.
“It was a dream, only a dream,” I told myself, and though I was disturbed, I pushed the memory out of my mind, and went about my day’s affairs. That night my father appeared to me in a dream again, begging me to do teshuva, and warning me that if I wouldn’t, my life would soon end. The dreams continued every night for a week. The warnings were unsettling, but still, I dismissed them as only dreams, and continued living as before, although my father reappeared to me every night for a complete week.
Friday night, I went out to a café in Rishon LeTzion. When I returned, I went to the radio. I was about to flick the switch on, when I heard my father’s voice.
“Oy vavoy”, it cried. “You’re still doing aveiros?” I turned to the voice and there stood my father, in his otherworldly clothes. “this is not a dream”, he said. “I have come from the olam haemes to warn you, to save you. You have been judged in shamayim and found guilty. You have been sentenced to death! Return! Return before it is too late!” and then, my father’s image disappeared.
That Shabbos I did not smoke and or listen to the radio. Slowly the effect of my father’s visit wore off. Motzoei Shabbos, I went to see a movie. When I returned home, my father’s image was in the room again.
“Do teshuvah”, hew warned. “Return.” He pleaded with me to change my ways. But it was his final words to me that shook me to the core. “This will be your last warning”, he said. And then he vanished.
That night I couldn’t sleep. My father’s image haunted me. I saw him as he appeared to me, wrapped in his tallis and dressed in his kittel. I saw him also the way I preferred to remember him – alive, at home. I saw him at the Shabbos table, at the Chanukah menorah, and always, I saw myself as a young boy, at his side, living a Torah life.
At daybreak, I arose and rushed to Bnei Brak. I had heard that the Chazon Ish understood the meaning of dreams, and I needed to free myself of the burden my father’s appearances had placed upon me. When I entered the tzaddik’s room, he looked at me with piercing eyes.
“Oy vavoy”, he cried. “You work on Shabbos? On Rosh Hashana? Even on Yom Kippur? Your father has no rest in the olam haelyon – in the world of the Heavens. A g’zar din has been decreed upon you because of your actions!”
Stunned, I could not utter a sound. How did he know all this, I wondered? The Chazzon Ish closed his eyes halfway and appeared to be drifting to sleep. Suddenly, he opened his eyes wide.
“If you do teshuvah you will be zochhe to annul the g’zar din in the merit of a great mitzvah that you did years ago. Tell me”, said the tzaddik, what is this great mitzvah that you did?”
I thought for a moment, but could not remember any great thing I had done. Still, I told the Chazzon Ish that I gave tzedakah and that I was always careful to deal with my fellow man fairly.
“No. That is not enough of a zechus”, he said. “There is something else. Try to remember as far back as you can. Is there something perhaps from your youth that could save you now?”
Then I remembered when I was fourteen years old, our country was in upheaval. Bands of vicious fighters rampaged through towns and villages, murdering and plundering at will. Jews, of course, were their prime targets. One night, a woman knocked at our door. And said that a Jewish boy had died in her village. Nobody was able to bring to kever Yisroel – a Jewish burial. It was up to us to bury him.
My father considered the matter. I was young and slight and it would be easier for me to get to the village undetected than for an adult. And so, I ran through the forest. I remember my fear, for I knew that I could be meeting my killer behind every tree and past every bend. Still I ran, knowing that I was the unfortunate boy’s only chance to be buried as a Jew. I made it to the cottage where he lay, and single-handedly brought him to kever Yisroel.
The tzaddik listened closely to me, nodding his head. Apparently, this was the zechus that he was looking for. He did not say another word to me. I took his silence as acquiescence, and left a changed man. When I returned home, I also returned to Hashem b’teshuva shleimoh. I accepted upon myself, from that moment on, to do teshuva and live a Torah life. Since then I have seen only brocho v’hatzlocho.
I was teen when the Nazi era began and Hungary was no place for a young Jewish boy. There were, unfortunately, few places in the world that were. And so, I was left with little choice but to hide my identity. I had already left my parent’s home to work in a small city before the Nazis arrived. Now, I assumed the identity of a non-Jew. I cast away the yoke of Torah and mitzvos, forgot all the Torah I had learnt, and focused only on survival. It worked for a while, until the Nazis caught up with me. Then they sent me off to Auschwitz where I suffered along with my Jewish brethren. If mitzvah observance was forgotten before, it was vanquished in the death camp.
Suffice it to say that I suffered through enough savage cruelty and inhuman treatment to last many lifetimes. But youth is strong, and my destiny lay elsewhere. Somehow, I survived. But my oppressors had won a small victory. For if they had failed to murder my body, they succeeded in snuffing out my soul. I had lost every trace of my Jewishness to the Nazis.
Well, maybe not every trace. Something pulled me to go to Eretz Yisroel. But even the air of the Holy Land could not make me return to the ways of my dear departed father. So although my father, R’ Chaim Mordechai, a”h, had lived and died al Kiddush Hashem, I worked on Shabbos. I even worked on Yom Kippur!
On the first night of Rosh Hashana, 5713, my departed father came to me in dream. He had been killed like so many others, in Auschwitz. He was wrapped in a tallis, and wore a snow-white kittel. I looked into his face with fear. Suddenly, he spoke.
“Do teshuvah”, he said. “Return to the ways you were taught in your youth. If you don’t, death will be near.” Then he vanished. I awoke, shivering in fear.
“It was a dream, only a dream,” I told myself, and though I was disturbed, I pushed the memory out of my mind, and went about my day’s affairs. That night my father appeared to me in a dream again, begging me to do teshuva, and warning me that if I wouldn’t, my life would soon end. The dreams continued every night for a week. The warnings were unsettling, but still, I dismissed them as only dreams, and continued living as before, although my father reappeared to me every night for a complete week.
Friday night, I went out to a café in Rishon LeTzion. When I returned, I went to the radio. I was about to flick the switch on, when I heard my father’s voice.
“Oy vavoy”, it cried. “You’re still doing aveiros?” I turned to the voice and there stood my father, in his otherworldly clothes. “this is not a dream”, he said. “I have come from the olam haemes to warn you, to save you. You have been judged in shamayim and found guilty. You have been sentenced to death! Return! Return before it is too late!” and then, my father’s image disappeared.
That Shabbos I did not smoke and or listen to the radio. Slowly the effect of my father’s visit wore off. Motzoei Shabbos, I went to see a movie. When I returned home, my father’s image was in the room again.
“Do teshuvah”, hew warned. “Return.” He pleaded with me to change my ways. But it was his final words to me that shook me to the core. “This will be your last warning”, he said. And then he vanished.
That night I couldn’t sleep. My father’s image haunted me. I saw him as he appeared to me, wrapped in his tallis and dressed in his kittel. I saw him also the way I preferred to remember him – alive, at home. I saw him at the Shabbos table, at the Chanukah menorah, and always, I saw myself as a young boy, at his side, living a Torah life.
At daybreak, I arose and rushed to Bnei Brak. I had heard that the Chazon Ish understood the meaning of dreams, and I needed to free myself of the burden my father’s appearances had placed upon me. When I entered the tzaddik’s room, he looked at me with piercing eyes.
“Oy vavoy”, he cried. “You work on Shabbos? On Rosh Hashana? Even on Yom Kippur? Your father has no rest in the olam haelyon – in the world of the Heavens. A g’zar din has been decreed upon you because of your actions!”
Stunned, I could not utter a sound. How did he know all this, I wondered? The Chazzon Ish closed his eyes halfway and appeared to be drifting to sleep. Suddenly, he opened his eyes wide.
“If you do teshuvah you will be zochhe to annul the g’zar din in the merit of a great mitzvah that you did years ago. Tell me”, said the tzaddik, what is this great mitzvah that you did?”
I thought for a moment, but could not remember any great thing I had done. Still, I told the Chazzon Ish that I gave tzedakah and that I was always careful to deal with my fellow man fairly.
“No. That is not enough of a zechus”, he said. “There is something else. Try to remember as far back as you can. Is there something perhaps from your youth that could save you now?”
Then I remembered when I was fourteen years old, our country was in upheaval. Bands of vicious fighters rampaged through towns and villages, murdering and plundering at will. Jews, of course, were their prime targets. One night, a woman knocked at our door. And said that a Jewish boy had died in her village. Nobody was able to bring to kever Yisroel – a Jewish burial. It was up to us to bury him.
My father considered the matter. I was young and slight and it would be easier for me to get to the village undetected than for an adult. And so, I ran through the forest. I remember my fear, for I knew that I could be meeting my killer behind every tree and past every bend. Still I ran, knowing that I was the unfortunate boy’s only chance to be buried as a Jew. I made it to the cottage where he lay, and single-handedly brought him to kever Yisroel.
The tzaddik listened closely to me, nodding his head. Apparently, this was the zechus that he was looking for. He did not say another word to me. I took his silence as acquiescence, and left a changed man. When I returned home, I also returned to Hashem b’teshuva shleimoh. I accepted upon myself, from that moment on, to do teshuva and live a Torah life. Since then I have seen only brocho v’hatzlocho.
“Selichos: Inspiration For the Yomim Norayim ”
The source of inspiration for the Yomim Norayim are in the days of Selichos that lead up to the Yom Hadin, the Day of Judgement. The words of Selichos were carefully formulated to have a powerful effect on the Heavens. The source for our Selichos began in the days of Moshe Rabbeinu, who began the reciting of the Thirteen Attributes of Mercy. We find in Tana D’vei Eliyahu Chapter 23, that “Hashem will answer you on the day of your distress.”
Dovid HaMelech knew that in the future the Bais Hamikdash was going to be destroyed and that the korbanos would cease to exist. Dovid was distressed over the fact that he did not know how Bnei Yisroel would be able to achieve atonement. Hashem said to Dovid HaMelech, “When there will be challenging times for Klal Yisroel, let everyone stand together and confess their sins. Let them say before me the seder of Selicha, and I will forgive them.”
We learn that Hashem appeared to Moshe Rabbeinu as a Shaliach Tzibbur wrapped in a Talis, davening for the congregation. He then revealed to Moshe the seder of Selichos. The same powerful formula that worked thousands of years ago, works today. Therefore, one should strive to have extra feeling and kavana while reciting Selichos.
If there was ever a time when this formula of Selichos was necessary it would be in today times of constant challenges and tribualations.
The Talmud in Kesubos calls the period of time before Moshiach’s arrival “Chevlei Moshiach” – the birth pangs of Moshiach. Why is it Chevlei Moshiach? Everyone knows that before Moshiach Tzidkeinu comes there will be trials and tribulations. Similarly, before a woman gives birth there are certain birth pangs. When Bnei Yisroel feels pain in the world, and there are cries that emanate from various parts of the globe, from acheinu bnei yisroel, we know that the advent of Moshiach cannot be far away.
I humbly offer a pshat as to why it’s called Chevlei Moshiach -- birth pangs, Why not any other kind of pain? Labor pains come in various degrees. There are some who experience very mild labor pains. In fact, there are significant numbers of women who deliver so quickly that they are almost not prepared. And then there are those who endure hours of difficult labor.
This is the reason why it’s called Chevlei Moshiach. It could, chas v’sholom, be the Chevlei Moshiach, when the labor is long and difficult; or the delivery could be painless with little difficulty at all.
The Rambam tells us that the Sifrei Nevi’im, the Books of the Prophets, were the original sifrei mussar before we had the classical sifrei mussar, such as Mesilas Yeshorim and Chovos HaLevovos. At that time people would look into the Sifrei Nevi’im and would learn the proper way of life.
R’ Nachman Breslover would sometimes carry a volume of T’nach and say, “This is my mussar sefer. ”
The Rambam says that the nevi’im prophesized many times concerning what would happen in the Yemos HaMoshiach. The current condition of Klal Yisroel – both spiritually and materially – is all delineated in the Novi. We can see everything that’s happening now mapped out.
This is what R’ Elchonon said: Know the sources. Know what is happening. What the Torah perspective is on our times. Then we will be prepared to act in the correct way.
It says in Yeshayahu that Tzion will go through labor and after that give birth to children. The Vilna Gaon wrote that the geulah is something like rebirth. It’s like being born. Just like when a person goes through different experiences in this world, he reinvents himself and does teshuvah. Similarly as the arrival of Moshiach Tzidkeinu draws closer, we will grow stronger and have the power and the ability to withstand all the challenges.
R’ Elchonon’s son, Moran HaGaon R’ Simcha Wasserman, explains in a similar vein the posuk in Yechezkel (11:19) “vahasirosi lev ha’even m’besaram v’nosati lohem lev bosor -- I will remove the heart of stone from their flesh and give them a heart of flesh.” The heart of stone is sometimes a necessity in Golus, so that we will be able to survive and endure the various difficulties that we encounter and that our hearts should not give out. However, in the future, when we will be redeemed from Golus, we will no longer have use for the heart of stone. It will then be replaced with a heart of flesh.
Dovid HaMelech knew that in the future the Bais Hamikdash was going to be destroyed and that the korbanos would cease to exist. Dovid was distressed over the fact that he did not know how Bnei Yisroel would be able to achieve atonement. Hashem said to Dovid HaMelech, “When there will be challenging times for Klal Yisroel, let everyone stand together and confess their sins. Let them say before me the seder of Selicha, and I will forgive them.”
We learn that Hashem appeared to Moshe Rabbeinu as a Shaliach Tzibbur wrapped in a Talis, davening for the congregation. He then revealed to Moshe the seder of Selichos. The same powerful formula that worked thousands of years ago, works today. Therefore, one should strive to have extra feeling and kavana while reciting Selichos.
If there was ever a time when this formula of Selichos was necessary it would be in today times of constant challenges and tribualations.
The Talmud in Kesubos calls the period of time before Moshiach’s arrival “Chevlei Moshiach” – the birth pangs of Moshiach. Why is it Chevlei Moshiach? Everyone knows that before Moshiach Tzidkeinu comes there will be trials and tribulations. Similarly, before a woman gives birth there are certain birth pangs. When Bnei Yisroel feels pain in the world, and there are cries that emanate from various parts of the globe, from acheinu bnei yisroel, we know that the advent of Moshiach cannot be far away.
I humbly offer a pshat as to why it’s called Chevlei Moshiach -- birth pangs, Why not any other kind of pain? Labor pains come in various degrees. There are some who experience very mild labor pains. In fact, there are significant numbers of women who deliver so quickly that they are almost not prepared. And then there are those who endure hours of difficult labor.
This is the reason why it’s called Chevlei Moshiach. It could, chas v’sholom, be the Chevlei Moshiach, when the labor is long and difficult; or the delivery could be painless with little difficulty at all.
The Rambam tells us that the Sifrei Nevi’im, the Books of the Prophets, were the original sifrei mussar before we had the classical sifrei mussar, such as Mesilas Yeshorim and Chovos HaLevovos. At that time people would look into the Sifrei Nevi’im and would learn the proper way of life.
R’ Nachman Breslover would sometimes carry a volume of T’nach and say, “This is my mussar sefer. ”
The Rambam says that the nevi’im prophesized many times concerning what would happen in the Yemos HaMoshiach. The current condition of Klal Yisroel – both spiritually and materially – is all delineated in the Novi. We can see everything that’s happening now mapped out.
This is what R’ Elchonon said: Know the sources. Know what is happening. What the Torah perspective is on our times. Then we will be prepared to act in the correct way.
It says in Yeshayahu that Tzion will go through labor and after that give birth to children. The Vilna Gaon wrote that the geulah is something like rebirth. It’s like being born. Just like when a person goes through different experiences in this world, he reinvents himself and does teshuvah. Similarly as the arrival of Moshiach Tzidkeinu draws closer, we will grow stronger and have the power and the ability to withstand all the challenges.
R’ Elchonon’s son, Moran HaGaon R’ Simcha Wasserman, explains in a similar vein the posuk in Yechezkel (11:19) “vahasirosi lev ha’even m’besaram v’nosati lohem lev bosor -- I will remove the heart of stone from their flesh and give them a heart of flesh.” The heart of stone is sometimes a necessity in Golus, so that we will be able to survive and endure the various difficulties that we encounter and that our hearts should not give out. However, in the future, when we will be redeemed from Golus, we will no longer have use for the heart of stone. It will then be replaced with a heart of flesh.
"ANI MAAMIN I BELIEVE Part III"
Last week,
In T’nach, the final period of Jewish history, the period we are living in now, is called by the term Acharis HaYomim – the end of days. Acharis HaYomim can be a span of time. We know that Moshiach can come either in his proper time, or achishenah – his arrival could be expedited. Moshiach could come in one moment. There does not necessarily have to have a prolonged period of time to precede it.
In fact, when Eliyahu HaNovi was asked by R’ Yehoshua bar Levi in the marketplace when Moshiach is going to arrive, the commentaries question this particular incident. How could it be? Eliyahu HaNovi has to come to the world one day in advance, to prepare the world, to let us know. So how could it be that if Eliyahu HaNovi did not come to the world one day in advance then Moshiach could come?
The commentaries explain it could be achishenah – that Moshiach could come so quickly that he will come even without Eliyahu HaNovi appearing first in the world. There is the idea that Moshiach can come at any second, even though we are not prepared. This is what the chachomim wanted to teach us, that Moshiach’s coming could be imminent.
One time the great tzaddik went to the town of Levov, together with his gabbai. It wasn’t like the city where they came from where at midday on Erev Shabbos everything was closed, and everybody went home to prepare. All activities ceased. The storekeeper didn’t care about the last few sales he would make that day. Here in Lvov it was Erev Shabbos, and the stores were open, everybody was working. The tzaddik couldn’t believe it. People were hustling and bustling. The tzaddik and the gabbai looked at each other in amazement.
All of a sudden an alarm sounded, and in just moments the entire town was transformed. The stores were closed; people were seen in their Shabbos clothing. Everything was different; peace descended upon the town.
The tzaddik said to the gabbai: That’s the way Moshiach is going to come. Everyone will be on their own way, carrying on a normal life, doing business and being busy, and in one second Moshiach Tzidkeinu will come and the world will be transformed.
R’ Elchonon speaks to us about Acharis HaYomim, the time right before the geulah comes.
In Mesechta Sotah, Acharis HaYomim is called Ikvesa D’Moshicha, when Moshiach Tzidkeinu is about to come.
There is an interesting commentary that asks why we use the term Ikvesa D’moshicha. Why don’t we use the term Yemos HaMoshiach or a different form of expression?
The term Ikvesa D’moshicha is similar to the phrase “tze’i loch b’ikvei hatzon,” that we have in T’nach (Shir HaShirim 1:8). A person must go in the footsteps of the avos and imahos, those who have preceded him. We have to go in the footsteps of the righteous people who came before.
When we live in the era when Moshiach is about to come, how does a person hold on? Which direction are we to take? Tze’i loch b’ikvei hatzon – we go in the footsteps of our forefathers. The way in which we are to lead our lives is in the same way of Avrohom, Yitzchok and Yaakov. Avrohom and Yitzchok Avinu went through many challenges and nisyonos. Yaakov Avinu prepared for golus. All that the avos went through was in order to pave the way that we should know the correct path to follow.
Bikesh Yaakov l’galos es haketz – all Yaakov Avinu wanted to reveal is the end of days. Why did he want this information to be revealed?
The reason is when a person knows when the end is, it makes it easier. You know that right now you struggle, but in a short time the struggle will be over and all will have been worthwhile. The Slonimer Rebbe comments on the posuk in Tehillim (126:1) “b’shuv Hashem es shivas tzion – when Hashem will return the captivity of Tzion we will be like dreamers.” The Slonimer asks what the comparison to dreamers is. He answers, that sometimes a person may have a frightening dream that he is falling down a hill. All of a sudden he wakes up and realizes that it was only a dream. Similarly, after the geulah will have come, it will be like the entire golus was only a dream.
In T’nach, the final period of Jewish history, the period we are living in now, is called by the term Acharis HaYomim – the end of days. Acharis HaYomim can be a span of time. We know that Moshiach can come either in his proper time, or achishenah – his arrival could be expedited. Moshiach could come in one moment. There does not necessarily have to have a prolonged period of time to precede it.
In fact, when Eliyahu HaNovi was asked by R’ Yehoshua bar Levi in the marketplace when Moshiach is going to arrive, the commentaries question this particular incident. How could it be? Eliyahu HaNovi has to come to the world one day in advance, to prepare the world, to let us know. So how could it be that if Eliyahu HaNovi did not come to the world one day in advance then Moshiach could come?
The commentaries explain it could be achishenah – that Moshiach could come so quickly that he will come even without Eliyahu HaNovi appearing first in the world. There is the idea that Moshiach can come at any second, even though we are not prepared. This is what the chachomim wanted to teach us, that Moshiach’s coming could be imminent.
One time the great tzaddik went to the town of Levov, together with his gabbai. It wasn’t like the city where they came from where at midday on Erev Shabbos everything was closed, and everybody went home to prepare. All activities ceased. The storekeeper didn’t care about the last few sales he would make that day. Here in Lvov it was Erev Shabbos, and the stores were open, everybody was working. The tzaddik couldn’t believe it. People were hustling and bustling. The tzaddik and the gabbai looked at each other in amazement.
All of a sudden an alarm sounded, and in just moments the entire town was transformed. The stores were closed; people were seen in their Shabbos clothing. Everything was different; peace descended upon the town.
The tzaddik said to the gabbai: That’s the way Moshiach is going to come. Everyone will be on their own way, carrying on a normal life, doing business and being busy, and in one second Moshiach Tzidkeinu will come and the world will be transformed.
R’ Elchonon speaks to us about Acharis HaYomim, the time right before the geulah comes.
In Mesechta Sotah, Acharis HaYomim is called Ikvesa D’Moshicha, when Moshiach Tzidkeinu is about to come.
There is an interesting commentary that asks why we use the term Ikvesa D’moshicha. Why don’t we use the term Yemos HaMoshiach or a different form of expression?
The term Ikvesa D’moshicha is similar to the phrase “tze’i loch b’ikvei hatzon,” that we have in T’nach (Shir HaShirim 1:8). A person must go in the footsteps of the avos and imahos, those who have preceded him. We have to go in the footsteps of the righteous people who came before.
When we live in the era when Moshiach is about to come, how does a person hold on? Which direction are we to take? Tze’i loch b’ikvei hatzon – we go in the footsteps of our forefathers. The way in which we are to lead our lives is in the same way of Avrohom, Yitzchok and Yaakov. Avrohom and Yitzchok Avinu went through many challenges and nisyonos. Yaakov Avinu prepared for golus. All that the avos went through was in order to pave the way that we should know the correct path to follow.
Bikesh Yaakov l’galos es haketz – all Yaakov Avinu wanted to reveal is the end of days. Why did he want this information to be revealed?
The reason is when a person knows when the end is, it makes it easier. You know that right now you struggle, but in a short time the struggle will be over and all will have been worthwhile. The Slonimer Rebbe comments on the posuk in Tehillim (126:1) “b’shuv Hashem es shivas tzion – when Hashem will return the captivity of Tzion we will be like dreamers.” The Slonimer asks what the comparison to dreamers is. He answers, that sometimes a person may have a frightening dream that he is falling down a hill. All of a sudden he wakes up and realizes that it was only a dream. Similarly, after the geulah will have come, it will be like the entire golus was only a dream.
"ANI MAAMIN I BELIEVE Part II"
Last week, we introduced a discussion concerning Ivesa D’Meshicha, the period prior to Moshiach’s coming. One of the greatest Torah sages of the previoius generation, HaRav Elchonon Wasserman, offered startling insights and a Torah perspective for our times. This week we continue:
R’ Elchonon spoke on all levels. He spoke about chinuch; he spoke about the level of Torah observance; and he spoke about the leadership and the changes that had to be effected. He would give a critique of the American scene – the things that were happening and what he felt had to be done. R’ Elchonon was moved by what he saw in America. He had great ahavas yisroel ; his love overflowed and everybody felt it. On the other hand, he also was not afraid to speak his piece. Sometimes he would enter an institution and would see something going on that was incorrect, and would not remain silent. At times, because he stood for what was right, he was not accorded the proper respect and would suffer financially. R’ Elchonon did not care. There was only purpose that R’ Elchonon had in this world: to be marbeh kvod Shomayim, to increase the honor of Hashem.
As he was ready to board the ship to return to Europe from one of his last trips to America, a petitioner ran up to R’ Elchonon and asked, “Rebbi, tell us, what we can do to save ourselves from this world situation.”
R’ Elchonon answered, “I’ll write you.” And when R’ Elchonon returned to Europe he did write back, in the form of a sefer, Ikvesa D’Moshicha. This is the sefer that he gave to American Jewry in particular, and world Jewry at large. This sefer addressed the matzav, the current situation, what was going on in the world, and what was occurring in American society, the problems and the challenges that he had witnessed. R’ Elchonon addresses them and pleads with the people, encouraging them to improve, and how they could be the nation that Hashem says “becho espo’er – through you I will be glorified.”
We will examine, b’ezras Hashem, in this work the exact message that R’ Elchonon wished to impart, a bold message that could just as well have been written by R’ Elchonon today. We must understand what the Ikvesa D’Moshicha are all about. The difference between the terms Ikvesa D’Moshicha the footsteps of Moshiach; Chevlei Moshiach, the birth pangs of Moshiach; Yemos HaMoshiach, the days of Moshiach – all different terms signifying various aspects of Moshiach’s coming.
The Yad Rama makes a fascinating comment: He notes that if you take a look at the mishnah in Mesechta Sotah that describes the days of Moshiach, every siman, every sign that the mishnah relates will be present when Moshiach is coming, is indeed already present.
The Yad Rama says it is mystifying that Moshiach hasn’t come. The Yad Rama said this many years ago. You can imagine how close we must be after reviewing all the simanim that are related in the mishnah. When we analyze the mishnah, we can clearly understand that the sages of the mishnah had a special telescope; they were able to look directly into our generation and see what would be happening, the mindset of the people are, the nisyonos, the challenges, and all that is transpiring. This is written about in fine detail in both the mishnah and gemara.
So R’ Elchonon wrote back the Ikvesa D’Moshicha as a response and as a prescription, from the greatest of spiritual doctors to help us survive these turbulent times. (To be continued next week….)
R’ Elchonon spoke on all levels. He spoke about chinuch; he spoke about the level of Torah observance; and he spoke about the leadership and the changes that had to be effected. He would give a critique of the American scene – the things that were happening and what he felt had to be done. R’ Elchonon was moved by what he saw in America. He had great ahavas yisroel ; his love overflowed and everybody felt it. On the other hand, he also was not afraid to speak his piece. Sometimes he would enter an institution and would see something going on that was incorrect, and would not remain silent. At times, because he stood for what was right, he was not accorded the proper respect and would suffer financially. R’ Elchonon did not care. There was only purpose that R’ Elchonon had in this world: to be marbeh kvod Shomayim, to increase the honor of Hashem.
As he was ready to board the ship to return to Europe from one of his last trips to America, a petitioner ran up to R’ Elchonon and asked, “Rebbi, tell us, what we can do to save ourselves from this world situation.”
R’ Elchonon answered, “I’ll write you.” And when R’ Elchonon returned to Europe he did write back, in the form of a sefer, Ikvesa D’Moshicha. This is the sefer that he gave to American Jewry in particular, and world Jewry at large. This sefer addressed the matzav, the current situation, what was going on in the world, and what was occurring in American society, the problems and the challenges that he had witnessed. R’ Elchonon addresses them and pleads with the people, encouraging them to improve, and how they could be the nation that Hashem says “becho espo’er – through you I will be glorified.”
We will examine, b’ezras Hashem, in this work the exact message that R’ Elchonon wished to impart, a bold message that could just as well have been written by R’ Elchonon today. We must understand what the Ikvesa D’Moshicha are all about. The difference between the terms Ikvesa D’Moshicha the footsteps of Moshiach; Chevlei Moshiach, the birth pangs of Moshiach; Yemos HaMoshiach, the days of Moshiach – all different terms signifying various aspects of Moshiach’s coming.
The Yad Rama makes a fascinating comment: He notes that if you take a look at the mishnah in Mesechta Sotah that describes the days of Moshiach, every siman, every sign that the mishnah relates will be present when Moshiach is coming, is indeed already present.
The Yad Rama says it is mystifying that Moshiach hasn’t come. The Yad Rama said this many years ago. You can imagine how close we must be after reviewing all the simanim that are related in the mishnah. When we analyze the mishnah, we can clearly understand that the sages of the mishnah had a special telescope; they were able to look directly into our generation and see what would be happening, the mindset of the people are, the nisyonos, the challenges, and all that is transpiring. This is written about in fine detail in both the mishnah and gemara.
So R’ Elchonon wrote back the Ikvesa D’Moshicha as a response and as a prescription, from the greatest of spiritual doctors to help us survive these turbulent times. (To be continued next week….)
"ANI MAAMIN I BELIEVE Part I"
Three things come unexpectedly to a person: Moshiach, a windfall, and a scorpion (Sanhedrin 97a)
The Maharsha comments on the above-mentioned Chazal (Sanhedrin 97a) that if Klal Yisroel is not meritorious, the unexpected arrival of Moshiach will be like the sting of a scorpion. If we are meritorious, then the sudden arrival of Moshiach will be like a windfall.
R’ Chaim Szanzer was reciting Ani Maamin with great devotion one morning following davening. A person who overheard him, approached R’ Chaim and asked him: “Rebbi, if one does not believe, how can he say Ani Maamin – ‘I believe.’ And if he does believe, why is it necessary for him to recite the Ani Maamin?”
R’ Chaim answered him: “For one who doesn’t believe, Ani Maamin is a tefillah that Hashem should help him to become a believer. To the person who already believes, it is a tefillah that his belief should be on an even more intense level.”
To be sure, one of the most difficult concepts that Klal Yisroel has grappled with over the generations is the coming of Moshiach. In order to strengthen our belief in Moshiach’s coming, and also to help us understand the events that will lead up to the arrival of Moshiach, we are fortunate that a gadol hador of the previous generation, HaGaon Rav Elchonon Wasserman, realized that Klal Yisroel was desperately in need of direction, and therefore left us with the Sefer Ikvesa D’Moshicha.
The immortal words of R’ Elchonon were written with prophetic wisdom, words that pierce the soul. The sefer was so very blunt and direct that his son, my Rebbi, HaGaon R’ Simcha Wasserman, asked his father whether it might be too overpowering for the generation.
R’ Elchonon and R’ Simcha shared a common denominator. They were both tzaddikim who felt an enormous responsibility for world Jewry. No doubt, they both saw as part of their raison d’etre the obligation to help prepare us for the advent of Moshiach.
When the Chofetz Chaim, the leading Torah sage of his generation, revealed that he wanted to live out the rest of his years in Eretz Yisroel, the greatest sages in Eastern Europe were shocked. The Chofetz Chaim was considered the father of the generation. If he was leaving, then who would lead all of the children?
When a delegation posed this question to the Chofetz Chaim, he answered, “But R’ Elchonon is still remaining with you.” R’ Elchonon Wasserman was a Torah giant, a prolific author, master maggid shiur, and a powerful orator. His middos, refined personality and character traits, were a living example to all who stood in awe of him.
During the dark years preceding the Shoa he had many opportunities to flee to safety. However, he would not and could not desert his talmidim. The entire Jewish world looked to R’ Elchonon for a Torah perspective on every matter.
In Ikvesa D’Moshicha, R’ Elchonon gives a Torah response to the challenges of our times. In the final moments before R’ Elchonon and his talmidim were murdered al kiddush Hashem, R’ Elchonon gave a shmuess, an inspirational discourse. He said, “…. We were chosen to atone for Klal Yisroel with our very lives … we must do teshuvah (repent)… thereby saving the lives of our brothers and sisters in America.” Ikvesa D’Moshicha – The Footsteps of Moshiach is unique in its nature – a response to some of the most difficult questions presented by the challenges of our times.
It’s interesting to note that R’ Elchonon came to America to fundraise for the Baronovicher Yeshiva. Then the sage came for hatzoloh rescue efforts on behalf of world Jewry. However, when such a personage as R’ Elchonon came to the United States, people were so taken with him – they saw the gadlus (greatness) in him; a person that came from a different generation, one of the closest and greatest talmidim of the Chofetz Chaim – that everyone was awe-inspired. What started out as a Torah personality visiting the United States developed into an important chapter in Jewish history. R’ Elchonon analyzed the American scene. He brilliantly put it into perspective as to what was happening in the international Jewish community. People would line up to ask him personal eitzos (advice) He would answer the simple and the learned, addressing the trivial as well as matters of world import. (To Be Continued…)
May we be zoche that Moshiach’s arrival is a windfall for Klal Yisroel, the anticipated answer to generations of heartfelt tefillos.
The Maharsha comments on the above-mentioned Chazal (Sanhedrin 97a) that if Klal Yisroel is not meritorious, the unexpected arrival of Moshiach will be like the sting of a scorpion. If we are meritorious, then the sudden arrival of Moshiach will be like a windfall.
R’ Chaim Szanzer was reciting Ani Maamin with great devotion one morning following davening. A person who overheard him, approached R’ Chaim and asked him: “Rebbi, if one does not believe, how can he say Ani Maamin – ‘I believe.’ And if he does believe, why is it necessary for him to recite the Ani Maamin?”
R’ Chaim answered him: “For one who doesn’t believe, Ani Maamin is a tefillah that Hashem should help him to become a believer. To the person who already believes, it is a tefillah that his belief should be on an even more intense level.”
To be sure, one of the most difficult concepts that Klal Yisroel has grappled with over the generations is the coming of Moshiach. In order to strengthen our belief in Moshiach’s coming, and also to help us understand the events that will lead up to the arrival of Moshiach, we are fortunate that a gadol hador of the previous generation, HaGaon Rav Elchonon Wasserman, realized that Klal Yisroel was desperately in need of direction, and therefore left us with the Sefer Ikvesa D’Moshicha.
The immortal words of R’ Elchonon were written with prophetic wisdom, words that pierce the soul. The sefer was so very blunt and direct that his son, my Rebbi, HaGaon R’ Simcha Wasserman, asked his father whether it might be too overpowering for the generation.
R’ Elchonon and R’ Simcha shared a common denominator. They were both tzaddikim who felt an enormous responsibility for world Jewry. No doubt, they both saw as part of their raison d’etre the obligation to help prepare us for the advent of Moshiach.
When the Chofetz Chaim, the leading Torah sage of his generation, revealed that he wanted to live out the rest of his years in Eretz Yisroel, the greatest sages in Eastern Europe were shocked. The Chofetz Chaim was considered the father of the generation. If he was leaving, then who would lead all of the children?
When a delegation posed this question to the Chofetz Chaim, he answered, “But R’ Elchonon is still remaining with you.” R’ Elchonon Wasserman was a Torah giant, a prolific author, master maggid shiur, and a powerful orator. His middos, refined personality and character traits, were a living example to all who stood in awe of him.
During the dark years preceding the Shoa he had many opportunities to flee to safety. However, he would not and could not desert his talmidim. The entire Jewish world looked to R’ Elchonon for a Torah perspective on every matter.
In Ikvesa D’Moshicha, R’ Elchonon gives a Torah response to the challenges of our times. In the final moments before R’ Elchonon and his talmidim were murdered al kiddush Hashem, R’ Elchonon gave a shmuess, an inspirational discourse. He said, “…. We were chosen to atone for Klal Yisroel with our very lives … we must do teshuvah (repent)… thereby saving the lives of our brothers and sisters in America.” Ikvesa D’Moshicha – The Footsteps of Moshiach is unique in its nature – a response to some of the most difficult questions presented by the challenges of our times.
It’s interesting to note that R’ Elchonon came to America to fundraise for the Baronovicher Yeshiva. Then the sage came for hatzoloh rescue efforts on behalf of world Jewry. However, when such a personage as R’ Elchonon came to the United States, people were so taken with him – they saw the gadlus (greatness) in him; a person that came from a different generation, one of the closest and greatest talmidim of the Chofetz Chaim – that everyone was awe-inspired. What started out as a Torah personality visiting the United States developed into an important chapter in Jewish history. R’ Elchonon analyzed the American scene. He brilliantly put it into perspective as to what was happening in the international Jewish community. People would line up to ask him personal eitzos (advice) He would answer the simple and the learned, addressing the trivial as well as matters of world import. (To Be Continued…)
May we be zoche that Moshiach’s arrival is a windfall for Klal Yisroel, the anticipated answer to generations of heartfelt tefillos.
“FOOTSTEPS OF MOSHIACH”
In Tanach, the final period in Jewish history is called acharis haymim – the end of days. This refers to both the period before the geulah (redemption) and after the geulah.
In Mesechta Sotah 49b, it’s called ikvesa d’Meshicha – footsteps of Moshiach. This refers only to the last days of golus, the exile.
In Kesubos 111a it’s called chevlei Moshiach – birth pains.
The Rambam Hilchos Melochim 11:2 – the Books of Nevi’im are full of prophesies concerning the coming of Moshiach. Our current condition in Klal Yisroel, both in the spiritual sense and the mundane – ruchniyus and gashmiyus – is outlined several places in Tanach.
For instance, in the 12th perek of Daniel, and the 13th perek of Yirmiyahu where we read that conditions will grow worse than we have ever known them worse, chas v’shalom, worse than they have been since we became a nation. Foreseeing the terror of the era that precedes the coming of Moshiach, Ulah and Rabba cried out:
Let Moshiach come, but let me not see him. (Sanhedrin 98b)
The Vilna Gaon wrote that geulah is called rebirth. It says in Yeshaya 66:8 “Has a nation ever been born at one time as Zion went through her labor and gave birth to her children?” The Jewish people will be reborn, and, just as by a woman the birth pains intensify as the moment of birth approaches, so will the agony grow stronger before the coming of Moshiach.
The Chofetz Chaim quotes a Raavad at the end of Idius: “Before the coming of Moshiach, Jewish families will be scattered in every direction. The parents will be in one country, and every child in a different country, until Moshiach comes when he will bring back the hearts of the fathers to the children.(Malachi 3:24)
The Gemara says in Sotah 49 in ikvesa d’Meshicha, the chutzpah will increase. The Gemara continues that in the days before Moshiach, nobody will be able to reprove others. In earlier times there were “mochichim” – those who could give ethical reproach: such as the Dubno Maggid and the Maggid of Kelm, and from the teshuvos of the Rishonim we see that every town had people who were in charge of being mochiach and speaking about the sins of the times. R’ Elchonon says that today we have many speakers, but few mochichim. The Gemara in Horiyus says that it is doubtful that a person exists today who knows how to reproach someone properly.
The great tzaddik, R’ Aryeh Levine was once walking on Shabbos. His gabbai was accompanying him. All of a sudden the gabbai spotted two people a short distance ahead who were smoking on Shabbos. The gabbai, knowing that Rabbi Levine would want to say something to these people about smoking on Shabbos, cautioned R’ Aryeh that both individuals have a reputation for being rough. Therefore, he suggested that perhaps it would be better if the Rabbi would not correct their actions. As the two men were walking past R’ Aryeh Levine, he called out to them “Gut Shabbos! I am sure that you must not know that it is prohibited to smoke on Shabbos. One of the men answered Rabbi Levine in a gruff manner. He said, “Rabbi, there is an expression that you should know: ‘Mind you own business’”. R’ Aryeh, undaunted, answered them, “Let me ask you a question. If you saw somebody who was involved in an accident, and they were lying on the ground bleeding profusely, would you ignore him or would you try to save his life?” The men looked at Rabbi Levine and said, “Of course, we would try to save his life!” Rabbi Levine continued, “When I saw you just now, I saw that your neshomos were bleeding to death. Should I not try and save you?”
In the generation of Moshiach’s coming, perhaps because of the lack of understanding of true da’as Torah, each individual will have to strive and work hard to know the special message that Hashem sends us.
In Mesechta Sotah 49b, it’s called ikvesa d’Meshicha – footsteps of Moshiach. This refers only to the last days of golus, the exile.
In Kesubos 111a it’s called chevlei Moshiach – birth pains.
The Rambam Hilchos Melochim 11:2 – the Books of Nevi’im are full of prophesies concerning the coming of Moshiach. Our current condition in Klal Yisroel, both in the spiritual sense and the mundane – ruchniyus and gashmiyus – is outlined several places in Tanach.
For instance, in the 12th perek of Daniel, and the 13th perek of Yirmiyahu where we read that conditions will grow worse than we have ever known them worse, chas v’shalom, worse than they have been since we became a nation. Foreseeing the terror of the era that precedes the coming of Moshiach, Ulah and Rabba cried out:
Let Moshiach come, but let me not see him. (Sanhedrin 98b)
The Vilna Gaon wrote that geulah is called rebirth. It says in Yeshaya 66:8 “Has a nation ever been born at one time as Zion went through her labor and gave birth to her children?” The Jewish people will be reborn, and, just as by a woman the birth pains intensify as the moment of birth approaches, so will the agony grow stronger before the coming of Moshiach.
The Chofetz Chaim quotes a Raavad at the end of Idius: “Before the coming of Moshiach, Jewish families will be scattered in every direction. The parents will be in one country, and every child in a different country, until Moshiach comes when he will bring back the hearts of the fathers to the children.(Malachi 3:24)
The Gemara says in Sotah 49 in ikvesa d’Meshicha, the chutzpah will increase. The Gemara continues that in the days before Moshiach, nobody will be able to reprove others. In earlier times there were “mochichim” – those who could give ethical reproach: such as the Dubno Maggid and the Maggid of Kelm, and from the teshuvos of the Rishonim we see that every town had people who were in charge of being mochiach and speaking about the sins of the times. R’ Elchonon says that today we have many speakers, but few mochichim. The Gemara in Horiyus says that it is doubtful that a person exists today who knows how to reproach someone properly.
The great tzaddik, R’ Aryeh Levine was once walking on Shabbos. His gabbai was accompanying him. All of a sudden the gabbai spotted two people a short distance ahead who were smoking on Shabbos. The gabbai, knowing that Rabbi Levine would want to say something to these people about smoking on Shabbos, cautioned R’ Aryeh that both individuals have a reputation for being rough. Therefore, he suggested that perhaps it would be better if the Rabbi would not correct their actions. As the two men were walking past R’ Aryeh Levine, he called out to them “Gut Shabbos! I am sure that you must not know that it is prohibited to smoke on Shabbos. One of the men answered Rabbi Levine in a gruff manner. He said, “Rabbi, there is an expression that you should know: ‘Mind you own business’”. R’ Aryeh, undaunted, answered them, “Let me ask you a question. If you saw somebody who was involved in an accident, and they were lying on the ground bleeding profusely, would you ignore him or would you try to save his life?” The men looked at Rabbi Levine and said, “Of course, we would try to save his life!” Rabbi Levine continued, “When I saw you just now, I saw that your neshomos were bleeding to death. Should I not try and save you?”
In the generation of Moshiach’s coming, perhaps because of the lack of understanding of true da’as Torah, each individual will have to strive and work hard to know the special message that Hashem sends us.
“A LITTLE GIRLS REQUEST”
“For if you will observe this entire commandment that I command you, to perform it, to love Hashem, your God, to walk in all of His ways and to cleave to Him.” Devarim 11:22
The Yismach Moshe asks the question: “What does it mean ‘to walk in all of Hashem’s ways’?” He answers, that this means that we must be gracious to the poor. ‘To cleave to Him’ means to bestow loving-kindness on each other.
We learn in Chazal, “How great is tzedakah that it brings the geulah (final redemption) closer. Why specifically does the mitzvah of tzedakah bring the redemption closer? The reason is, because when tzedakah is given, it joins the recipient and the giver together. At times, it can even join thousands of people together. This is the missing link in galus (exile) – the link of achdus, unity. Tzedakah promotes those feelings of friendship, sensitivity and unity – those actions that bring the geulah that much closer.
The Yismach Moshe asks the question: “What does it mean ‘to walk in all of Hashem’s ways’?” He answers, that this means that we must be gracious to the poor. ‘To cleave to Him’ means to bestow loving-kindness on each other.
We learn in Chazal, “How great is tzedakah that it brings the geulah (final redemption) closer. Why specifically does the mitzvah of tzedakah bring the redemption closer? The reason is, because when tzedakah is given, it joins the recipient and the giver together. At times, it can even join thousands of people together. This is the missing link in galus (exile) – the link of achdus, unity. Tzedakah promotes those feelings of friendship, sensitivity and unity – those actions that bring the geulah that much closer.
“Upward Striving!”
The Rambam writes in Hilchos Teshuva (5:2) "Every person can be a tzaddik (righteous person) like Moshe Rabbeinu. Even though it says in the Torah, "None will arise like Moshe" (Devarim 30:6), this was stated concerning prophecy, not righteousness.
HaGaon HaRav Elchonon Wasserman, zt"l,
asked: "Isn`t it impossible for any person to reach the level of Moshe Rabbeinu, in any aspect of his greatness?"
R` Elchonon gave us an explanation of the
Rambam`s statement. Moshe Rabbeinu was called "the servant of Hashem" because he used his entire being to sanctify Hashem. This should be every Jew`s goal. As it says in Pirkei Avos (2:12) "All of your deeds should be for the sake of Heaven." All that has been given to us was given for a specific reason. Therefore, it is our responsibility to use all our gifts for avodas Hashem — to serve Hashem.
That was the level of Moshe Rabbeinu. A person might use all of his talents and abilities for thousands of years and not rise to the heels of Moshe Rabbeinu, because we haven`t been give his abilities and understanding. However, this does not detract from the value of the simple man. The poor person fulfills his obligation with a Korban Oni (the poor man`s sacrifice), just as the rich man fulfills his obligation with the Korban Oshir (the rich man`s sacrifice).
This is the meaning of the Rambam. Every
person can be a tzaddik "like" Moshe Rabbeinu. Each individual according to his abilities can serve Hashem to the utmost, as did the greatest leader Am Yisrael ever had.
It has been discovered that we only utilize a fraction of the abilities with which Heaven has blessed us. The month of Elul, preceding Rosh Hashana and Yom Kippur, is an optimum time to tap our abilities. It is a time to begin to understand the importance of utilizing these abilities and dedicating them to the service of Hashem.
Before every deed that we perform in this world, we should ask ourselves a question: Will this sanctify Hashem`s Name or not? The way to increase the utilization of our abilities is in increments. Another five minutes of learning, an additional dollar given to tzedakah, an extra call each week for kibbud av v`eim (honoring parents), another few minutes of shemiras halashon (guarding our tongue).
A servant once saved the king`s life. The king, wishing to reward him, gave the servant four wooden stakes. The king told the servant that he could place each of the four stakes in the ground, and whatever area he cordoned off, would belong to him. The servant placed the first stake in the ground. He then went a distance and placed the second stake in the ground. He then ran an even further distance and put the third stake in the ground. Then he thought of a good idea. He took the fourth stake and he kept on running; he never stopped.
In life, our capabilities are only limited by our own perceptions. We must broaden those perceptions and continue a life of upward striving.
HaGaon HaRav Elchonon Wasserman, zt"l,
asked: "Isn`t it impossible for any person to reach the level of Moshe Rabbeinu, in any aspect of his greatness?"
R` Elchonon gave us an explanation of the
Rambam`s statement. Moshe Rabbeinu was called "the servant of Hashem" because he used his entire being to sanctify Hashem. This should be every Jew`s goal. As it says in Pirkei Avos (2:12) "All of your deeds should be for the sake of Heaven." All that has been given to us was given for a specific reason. Therefore, it is our responsibility to use all our gifts for avodas Hashem — to serve Hashem.
That was the level of Moshe Rabbeinu. A person might use all of his talents and abilities for thousands of years and not rise to the heels of Moshe Rabbeinu, because we haven`t been give his abilities and understanding. However, this does not detract from the value of the simple man. The poor person fulfills his obligation with a Korban Oni (the poor man`s sacrifice), just as the rich man fulfills his obligation with the Korban Oshir (the rich man`s sacrifice).
This is the meaning of the Rambam. Every
person can be a tzaddik "like" Moshe Rabbeinu. Each individual according to his abilities can serve Hashem to the utmost, as did the greatest leader Am Yisrael ever had.
It has been discovered that we only utilize a fraction of the abilities with which Heaven has blessed us. The month of Elul, preceding Rosh Hashana and Yom Kippur, is an optimum time to tap our abilities. It is a time to begin to understand the importance of utilizing these abilities and dedicating them to the service of Hashem.
Before every deed that we perform in this world, we should ask ourselves a question: Will this sanctify Hashem`s Name or not? The way to increase the utilization of our abilities is in increments. Another five minutes of learning, an additional dollar given to tzedakah, an extra call each week for kibbud av v`eim (honoring parents), another few minutes of shemiras halashon (guarding our tongue).
A servant once saved the king`s life. The king, wishing to reward him, gave the servant four wooden stakes. The king told the servant that he could place each of the four stakes in the ground, and whatever area he cordoned off, would belong to him. The servant placed the first stake in the ground. He then went a distance and placed the second stake in the ground. He then ran an even further distance and put the third stake in the ground. Then he thought of a good idea. He took the fourth stake and he kept on running; he never stopped.
In life, our capabilities are only limited by our own perceptions. We must broaden those perceptions and continue a life of upward striving.
"NACHAMU, NACHAMU”
R’ Yossi said, “I was once walking on the road and I entered the churvos (ruins) of Yerushalyim to daven. Eliyahu HaNovi came to me and he said, “My son, what voice do you hear in this ruin?” I said, “I hear a bas kol (Heavenly Voice) that hums like a dove and says, “Woe to the children that because of their aveiros I destroyed my House, I burned my House, and I exiled them between the nations of the world”.
Eliyahu said to R’ Yossi, “Chayeicha, I swear, not only in this hour, but every day, three times a day, it says that. And not only then, but when the Bnei Yisroel go into the batei midrashos and say, ‘Yehei Shemei rabboh’, Hakadosh Baruch Hu nods his head and says, ‘Happy is the king that they adore him so in his house. Also to the father that has exiled his children. And woe is to them, the children, that they have been exiled from their father’s table.” Brachos 3A
To be sure, Hashem wants to redeem all of His children. The path of redemption is sometimes difficult to discern. It can be that the various trials and tribulations which we experience that very well will be the reason for our ultimate redemption.
A father had two sons for whom he made beautiful clothes which were exactly alike in their appearance and design. When the children went out, they passed by a ledge that had many different cans of paint on it. Accidentally, one of the cans of pain tipped over and it fell on one of the boys, and his clothing was completely covered in paint. The second boy, however, only got a few spots where the paint had hit his garment. The one who was totally covered in paint and had ruined his garment had tremendous tza’ar, distress, and he cried a lot. The second brother, however, was happy that he only had a few small spots on his clothing and that it hadn’t been damaged as badly as his brother’s.
When they came home, the father saw what had happened and he recognized the distress and pain of the son whose clothing was totally ruined. The father called an expert tailor to make him new clothes. The second son, however, who only had a few stains, kept his original clothing.
It is apparent that the tza’ar, the pain and tears, of the first brother brought the yeshua, the salvation. As a result of the distress that he encountered he received brand new clothing. Similarly, as explained by the Ben Ish Chai, Hashem redeemed Bnai Yisoel from Mitzrayim at the last moment before they sank down to the lowest depths of spiritual impurity. As long as they still had hope that they would be able to occupy a place in the society of Mitzrayim, the redemption was held off. But when they were almost totally immersed in impurity, when they descended to the 49th gate of spiritual impurity, Hashem could not withhold the geulah any longer. We find that their descent to the lowest level was the very reason for the . Their spiritual pain and suffering is what brought about their redemption.
On Shabbos Nachamu, we are given a double consolation. We look forward to the complete redemption of B’nai Yisroel and in the rebuilding of the Bais HaMikdash. Perhaps it is because of all of the tzurus, the pain and suffering that B’nai Yisrael has encountered – not in spite of it, but because of it – we will merit Mashiach’s coming, speedily and in our days.
Eliyahu said to R’ Yossi, “Chayeicha, I swear, not only in this hour, but every day, three times a day, it says that. And not only then, but when the Bnei Yisroel go into the batei midrashos and say, ‘Yehei Shemei rabboh’, Hakadosh Baruch Hu nods his head and says, ‘Happy is the king that they adore him so in his house. Also to the father that has exiled his children. And woe is to them, the children, that they have been exiled from their father’s table.” Brachos 3A
To be sure, Hashem wants to redeem all of His children. The path of redemption is sometimes difficult to discern. It can be that the various trials and tribulations which we experience that very well will be the reason for our ultimate redemption.
A father had two sons for whom he made beautiful clothes which were exactly alike in their appearance and design. When the children went out, they passed by a ledge that had many different cans of paint on it. Accidentally, one of the cans of pain tipped over and it fell on one of the boys, and his clothing was completely covered in paint. The second boy, however, only got a few spots where the paint had hit his garment. The one who was totally covered in paint and had ruined his garment had tremendous tza’ar, distress, and he cried a lot. The second brother, however, was happy that he only had a few small spots on his clothing and that it hadn’t been damaged as badly as his brother’s.
When they came home, the father saw what had happened and he recognized the distress and pain of the son whose clothing was totally ruined. The father called an expert tailor to make him new clothes. The second son, however, who only had a few stains, kept his original clothing.
It is apparent that the tza’ar, the pain and tears, of the first brother brought the yeshua, the salvation. As a result of the distress that he encountered he received brand new clothing. Similarly, as explained by the Ben Ish Chai, Hashem redeemed Bnai Yisoel from Mitzrayim at the last moment before they sank down to the lowest depths of spiritual impurity. As long as they still had hope that they would be able to occupy a place in the society of Mitzrayim, the redemption was held off. But when they were almost totally immersed in impurity, when they descended to the 49th gate of spiritual impurity, Hashem could not withhold the geulah any longer. We find that their descent to the lowest level was the very reason for the . Their spiritual pain and suffering is what brought about their redemption.
On Shabbos Nachamu, we are given a double consolation. We look forward to the complete redemption of B’nai Yisroel and in the rebuilding of the Bais HaMikdash. Perhaps it is because of all of the tzurus, the pain and suffering that B’nai Yisrael has encountered – not in spite of it, but because of it – we will merit Mashiach’s coming, speedily and in our days.
WE NEED A HOME
An Open Letter from 125 Families Living in the Holy Land) Shlomo, a young American yeshiva student currently living in the Sanhedria Murchevet section of Yerushalayim, was walking down the street Shabbos morning. He was on his way to davening, when he unexpectedly bumped into an acquaintance from his hometown in America.
“Shlomo, how are you?”
“Boruch Hashem, fine”
“Are you on your way to daven?”
“Yes,” Shlomo answered.
“Where?” he asked.
“I’m not sure.”
Shlomo explained that although he had already been living in Sanhedria Murchevet for two years, he really did not have a place that he could call his own. He recalled, “It used to be so easy, when I was back in ___. We would all go to the same shul. I had a chevra there, and people I could learn with in a shiur. But somehow, with all that I have in Eretz Yisroel, that is the only missing link, but it leaves quite a large gap in my life.”
Shlomo’s friend echoed the same sentiments. He also bemoaned the fact that he didn’t have a place. “Sometimes,” he said, “I feel that I don’t belong anywhere. I begin to wonder if perhaps I should just daven quietly in the back of the shul and then leave unnoticed.”
This experience is common, unfortunately, among many of the young families living in Eretz Yisroel. They hadn’t realized how communities would develop, and certainly had not anticipated the different needs that a young growing community would have.
A group of concerned young men came together met to discuss the problem that individuals would possibly leave from within the community, or even chas v’sholom lose people who would return back to more familiar places where they could feel more secure.
It was very obvious that something had to be done. Everyone needs a home, a home of their own, especially a Bais Hashem – a place where one could turn to at all times. As Chazal tell us, “Kol hakovea mokom l’tefilloso Elokei Avrohom b’ezro – whoever has a fixed place for his prayer has the Hashem of Avrohom as his help” (Brochos 6b). Indeed, in order for the tefillos to be propelled, a person needs to have a mokom kevua. Traveling from one bais medrash to the next and sitting in the back, waiting for the end of davening, is not the kevius that Chazal intended.
The group of young men decided to do something to resolve this problem. An effort was made at the initial meeting to organize individuals to find out how many people were truly in need of a mokom and were experiencing the same dilemma of where to daven twice a day, in addition to every Shabbos and Yom Tov.
It was revealed that over 125 young men and their families found themselves in this same predicament. They were all fine, young, energetic talmidei chachomim and their families, immersed in learning, who yearned for a feeling of cohesiveness and achdus, a sense of community, those who would understand their background and their culture.
It is interesting that at times halacha requires that we secure people from three different countries in order to be able to issue a precise psak on certain matters. So too, these yungeleit from America, came from a slightly different perspective and background than others had experienced. Therefore, they wanted to get together within a community that would give expression to their needs.
A large gathering was organized to address this important subject. The speakers were two gedolei roshei yeshiva, HoRav Yitzchok Berkowitz shlita and HoRav Osher Arieli shlita. As the gedolei rabbonim presented the important aspects of organizing a tzibbur, one could see each member of the audience nodding his head in agreement, as if the answer for which he had been searching so long had become very apparent.
The audience was galvanized with a sense of urgency in having an organized community, a place where children could gather, where women could have shiurim and learn, a place where young men like themselves could maintain sedorim and chavrusos, a place where Shabbos could be the central focus and a person would not have to worry from Friday morning until Sunday morning where he would daven.
The gedolim exhorted the crowd to move ahead with their plans. The speakers agreed that it would be a challenge to create such an environment; it would certainly require a lot of hard work and substantial funds to get such a project off the ground. But, they charged the crowd, this should never stop anyone from becoming involved – l’fum tzaara agra --- according to the painstaking measures that will be needed to secure the right place, so will be the reward that all will reap. There will be a place for young men to get together, a place to share each others’ simchas, a place for children’s groups, a place where women and girls could have classes and activities on behalf of the klal, to organize and to understand the needs of the community.
The Novi Amos says, “Ish el rei’eihu yomar chazak – each one will give encouragement to his friend.” Rei’eihu is someone with whom we are able to develop a relationship. The young people in Sanhedria Murchevet are thirsting for that chizuk that the Novi is speaking about.
The group has many plans for their organization. One of the very exciting developments is procuring one of the most outstanding talmidei hachomim living in Eretz Yisroel, HoRav Yitzchok Berkowitz shlita to accept the kisei harabbonus (the position of spiritual leader) of the community. HoRav Berkowitz’s influence extends far beyond Eretz Yisroel, and he has made an indelible mark with his shiurim and seforim the world over, aside from his renown as a leading posek and exponent on Torah thought. After being approached by a delegation of esteemed members, Rav Berkowitz consented to be the Rav of the community. To be under the leadership of such a dynamic and illustrious Torah personality is certainly a crowning jewel in the keser Torah of this significant undertaking.
The young men have been hard at work raising the support and desperately needed funds for this project. The group has been urged to allow others to share in their zechus. They are therefore extending a humble request to all those who understand the importance of establishing this mokom Torah for acheinu Bnei Yisroel.
This project has received the enthusiastic endorsement of American rabbonim Horav Shmuel Kamenetsky shlita, Horav Yisroel Belsky shlita, and Rav Dovid Goldwasser shlita, who have encouraged the group to move ahead with plans. The group has already procured an unfinished site in a central location in the community and are now appealing for your help so that they can continue to aspire and accomplish in the Holy Land, while having the comfort and security of a place of their own.
Help strengthen the voice of Torah. Please respond generously. International communities, and the American community in particular, have been especially gracious and generous in sending their children and grandchildren to learn and to grow in Eretz Yisroel. This undertaking will ensure that the young people will be comfortable while they are there, and will not have to return earlier due to a lack of encouragement and a sense of belonging.
As you will recall, after Pesach 5732, there were few visitors venturing to Eretz Yisroel. However, as the new semester was scheduled to begin in yeshivah shortly, the various news agencies went with their cameras to the airports to see whether anyone was traveling to Israel in those days. The picture went out to the international media of yungeleit and yeshiva bochurim returning to Israel en masse. It was a 100% rate of return. What a kiddush Hashem! No bombs or terrorists ever held back Torah learning. Let us help the kiddush Hashem continue by establishing a place that these families can call their own. They are there in Eretz Yisroel learning for us, strengthening the Holy Land. Let us strengthen them.
“Shlomo, how are you?”
“Boruch Hashem, fine”
“Are you on your way to daven?”
“Yes,” Shlomo answered.
“Where?” he asked.
“I’m not sure.”
Shlomo explained that although he had already been living in Sanhedria Murchevet for two years, he really did not have a place that he could call his own. He recalled, “It used to be so easy, when I was back in ___. We would all go to the same shul. I had a chevra there, and people I could learn with in a shiur. But somehow, with all that I have in Eretz Yisroel, that is the only missing link, but it leaves quite a large gap in my life.”
Shlomo’s friend echoed the same sentiments. He also bemoaned the fact that he didn’t have a place. “Sometimes,” he said, “I feel that I don’t belong anywhere. I begin to wonder if perhaps I should just daven quietly in the back of the shul and then leave unnoticed.”
This experience is common, unfortunately, among many of the young families living in Eretz Yisroel. They hadn’t realized how communities would develop, and certainly had not anticipated the different needs that a young growing community would have.
A group of concerned young men came together met to discuss the problem that individuals would possibly leave from within the community, or even chas v’sholom lose people who would return back to more familiar places where they could feel more secure.
It was very obvious that something had to be done. Everyone needs a home, a home of their own, especially a Bais Hashem – a place where one could turn to at all times. As Chazal tell us, “Kol hakovea mokom l’tefilloso Elokei Avrohom b’ezro – whoever has a fixed place for his prayer has the Hashem of Avrohom as his help” (Brochos 6b). Indeed, in order for the tefillos to be propelled, a person needs to have a mokom kevua. Traveling from one bais medrash to the next and sitting in the back, waiting for the end of davening, is not the kevius that Chazal intended.
The group of young men decided to do something to resolve this problem. An effort was made at the initial meeting to organize individuals to find out how many people were truly in need of a mokom and were experiencing the same dilemma of where to daven twice a day, in addition to every Shabbos and Yom Tov.
It was revealed that over 125 young men and their families found themselves in this same predicament. They were all fine, young, energetic talmidei chachomim and their families, immersed in learning, who yearned for a feeling of cohesiveness and achdus, a sense of community, those who would understand their background and their culture.
It is interesting that at times halacha requires that we secure people from three different countries in order to be able to issue a precise psak on certain matters. So too, these yungeleit from America, came from a slightly different perspective and background than others had experienced. Therefore, they wanted to get together within a community that would give expression to their needs.
A large gathering was organized to address this important subject. The speakers were two gedolei roshei yeshiva, HoRav Yitzchok Berkowitz shlita and HoRav Osher Arieli shlita. As the gedolei rabbonim presented the important aspects of organizing a tzibbur, one could see each member of the audience nodding his head in agreement, as if the answer for which he had been searching so long had become very apparent.
The audience was galvanized with a sense of urgency in having an organized community, a place where children could gather, where women could have shiurim and learn, a place where young men like themselves could maintain sedorim and chavrusos, a place where Shabbos could be the central focus and a person would not have to worry from Friday morning until Sunday morning where he would daven.
The gedolim exhorted the crowd to move ahead with their plans. The speakers agreed that it would be a challenge to create such an environment; it would certainly require a lot of hard work and substantial funds to get such a project off the ground. But, they charged the crowd, this should never stop anyone from becoming involved – l’fum tzaara agra --- according to the painstaking measures that will be needed to secure the right place, so will be the reward that all will reap. There will be a place for young men to get together, a place to share each others’ simchas, a place for children’s groups, a place where women and girls could have classes and activities on behalf of the klal, to organize and to understand the needs of the community.
The Novi Amos says, “Ish el rei’eihu yomar chazak – each one will give encouragement to his friend.” Rei’eihu is someone with whom we are able to develop a relationship. The young people in Sanhedria Murchevet are thirsting for that chizuk that the Novi is speaking about.
The group has many plans for their organization. One of the very exciting developments is procuring one of the most outstanding talmidei hachomim living in Eretz Yisroel, HoRav Yitzchok Berkowitz shlita to accept the kisei harabbonus (the position of spiritual leader) of the community. HoRav Berkowitz’s influence extends far beyond Eretz Yisroel, and he has made an indelible mark with his shiurim and seforim the world over, aside from his renown as a leading posek and exponent on Torah thought. After being approached by a delegation of esteemed members, Rav Berkowitz consented to be the Rav of the community. To be under the leadership of such a dynamic and illustrious Torah personality is certainly a crowning jewel in the keser Torah of this significant undertaking.
The young men have been hard at work raising the support and desperately needed funds for this project. The group has been urged to allow others to share in their zechus. They are therefore extending a humble request to all those who understand the importance of establishing this mokom Torah for acheinu Bnei Yisroel.
This project has received the enthusiastic endorsement of American rabbonim Horav Shmuel Kamenetsky shlita, Horav Yisroel Belsky shlita, and Rav Dovid Goldwasser shlita, who have encouraged the group to move ahead with plans. The group has already procured an unfinished site in a central location in the community and are now appealing for your help so that they can continue to aspire and accomplish in the Holy Land, while having the comfort and security of a place of their own.
Help strengthen the voice of Torah. Please respond generously. International communities, and the American community in particular, have been especially gracious and generous in sending their children and grandchildren to learn and to grow in Eretz Yisroel. This undertaking will ensure that the young people will be comfortable while they are there, and will not have to return earlier due to a lack of encouragement and a sense of belonging.
As you will recall, after Pesach 5732, there were few visitors venturing to Eretz Yisroel. However, as the new semester was scheduled to begin in yeshivah shortly, the various news agencies went with their cameras to the airports to see whether anyone was traveling to Israel in those days. The picture went out to the international media of yungeleit and yeshiva bochurim returning to Israel en masse. It was a 100% rate of return. What a kiddush Hashem! No bombs or terrorists ever held back Torah learning. Let us help the kiddush Hashem continue by establishing a place that these families can call their own. They are there in Eretz Yisroel learning for us, strengthening the Holy Land. Let us strengthen them.
“BACK TO THE FUTURE”
There is a fascinating Medrash in which Reish Lakish says, “Adam was the last work created on the last day of Creation, and he was the earliest work created on the first day of Creation. For Reish Lakish said, that when the Torah tells us that the Divine Presence “merachefes – hovered” on the first day of Creation, that this actually refers to the neshamah of Moshiach. As it says, “The spirit of Hashem will rest on him” (Yeshiyahu 11:2). If a person has the merits, they say to him: You preceded the malachim. If he does not have the merits, they tell him: Before you came the fly, the gnat and the worm.
This Midrash is baffling. If Moshiach was created at the same time that the world was created, why has there been such a long period of time between the creation of Moshiach and the revelation of Moshiach? Secondly, what purpose is there in creating Moshiach if the world is really not ready for him? The Maharal of Prague suggests that Moshiach and Acharis Haymim are the purpose of creation. Moshiach Tzikeinu was created at the very time of Creation to show a definitive purpose and goal to the world. As we say, shehakol bora l’chvodo, everything was created for the honor of Hashem. Moshiach, as well, was created for the honor of Hashem. In fact, every creation in the world was made for the purpose of being marbeh k’vod shomayim, to increase the honor of Heaven. Maran HaRav Shach, zt”l, says that this is relevant to every creation, regardless of our ability to attribute a positive quality to that creation’s existence.
The gemara in Sanhedrin 98b, says that the world was made for Moshiach. As we say every day in Aleinu, “Hashem will be King over the entire world – on that day Hashem will be One and His Name will be One.” We can understand that Hashem has already made the existence of Moshiach in the world from the beginning, before the mabul, before the dor haflaga, before all of the darker tekufos of Klal Yisroel, to give us hope and courage, to look towards the future, when B’nai Yisroel will be completely redeemed. Perhaps it is the yedia, or the knowledge alone that Moshiach is somewhere in the universe, that gives us the chizuk to persevere during this bitter galus.
Man, as we have said, is both earlier and later, first and last. In this world, there are many creations. Some may appear elementary, while others are far more complex. However, before any of these things are created, the atoms, elements and compounds must be present. The same is with man. Man may be created but lacking seichel, intelligence. Whereas Chazal tells us that a person can say “bishvilli nivra haolam, the world was created for me” – that man stands at the base of creation. However, he is also the most intricate and complex of all beings. The component of man which sets him apart from all of the other species on their various levels of existence, is man’s intellect and power of speech. If we take away the element of seichel from man, then there is not much of a difference between it and the fly or the gnat or the worm. So we see that man can be both first and last.
As to the question why Moshiach was created even before the malachim, the angels, we can understand that the reason that the malachim were not created on the first day was so that people would never question the unity of Hashem. Had the malachim been created from the beginning, people might be confused and think that there was a combination of efforts in creating the world. As we know, the malachim had various jobs to perform within the spheres of the universe. Some may have mistakenly come to the conclusion that there was some sort of joint effort involved in the Creation. It is for this reason that the only exception to a being coming into creation was the neshama of Moshiach. Moshiach would not only give the idea of any “dual effort”, but would rather bolster the concept of Hashem’s Oneness, that the whole world is conducted and led by Hashem, who from the very first moment of time, Hashem determined our purpose and gave us our direction in life. Moshiach was here first and on the Great Day, Moshiach will be here last.
The Medrash elaborates on this expression “the last of the creation and before the creation” as follows: If the person is worthy they say to him, “You preceded creation”. If he is not, they say to him, “Even a gnat preceded you”.
Moran HaGaon Horav Shach, zt”l, explained that when a king is to arrive in town, servants and ministers are sent in advance to ensure that the town is properly prepared, and that all is ready and in perfect order for the king. Following the servants and ministers, knights appear in order to prepare the way for the king. The king himself arrives last. Yet, no one would ever imagine that the servants, the ministers and the knights who preceded the king are more important than he is. It is exactly the opposite. Everyone recognizes the supremacy of the king, and that everyone else is there merely to serve him.
By the same token, man was created on the sixth day of Creation. He arrived in a world where all was prepared for him, as it says, “For my sake the world was created.” Despite his late appearance he is called “the first of creation” because Hashem created the world especially for him, and if he merits it, he understands the true reason for the creation of the world.
However, if he doesn’t understand this essential foundation and instead lives in an untamed fashion like the animals that preceded him, then we apply the words, “achor tzarsani – he was created last”, and he is reminded that even a gnat was created before him.
This Midrash is baffling. If Moshiach was created at the same time that the world was created, why has there been such a long period of time between the creation of Moshiach and the revelation of Moshiach? Secondly, what purpose is there in creating Moshiach if the world is really not ready for him? The Maharal of Prague suggests that Moshiach and Acharis Haymim are the purpose of creation. Moshiach Tzikeinu was created at the very time of Creation to show a definitive purpose and goal to the world. As we say, shehakol bora l’chvodo, everything was created for the honor of Hashem. Moshiach, as well, was created for the honor of Hashem. In fact, every creation in the world was made for the purpose of being marbeh k’vod shomayim, to increase the honor of Heaven. Maran HaRav Shach, zt”l, says that this is relevant to every creation, regardless of our ability to attribute a positive quality to that creation’s existence.
The gemara in Sanhedrin 98b, says that the world was made for Moshiach. As we say every day in Aleinu, “Hashem will be King over the entire world – on that day Hashem will be One and His Name will be One.” We can understand that Hashem has already made the existence of Moshiach in the world from the beginning, before the mabul, before the dor haflaga, before all of the darker tekufos of Klal Yisroel, to give us hope and courage, to look towards the future, when B’nai Yisroel will be completely redeemed. Perhaps it is the yedia, or the knowledge alone that Moshiach is somewhere in the universe, that gives us the chizuk to persevere during this bitter galus.
Man, as we have said, is both earlier and later, first and last. In this world, there are many creations. Some may appear elementary, while others are far more complex. However, before any of these things are created, the atoms, elements and compounds must be present. The same is with man. Man may be created but lacking seichel, intelligence. Whereas Chazal tells us that a person can say “bishvilli nivra haolam, the world was created for me” – that man stands at the base of creation. However, he is also the most intricate and complex of all beings. The component of man which sets him apart from all of the other species on their various levels of existence, is man’s intellect and power of speech. If we take away the element of seichel from man, then there is not much of a difference between it and the fly or the gnat or the worm. So we see that man can be both first and last.
As to the question why Moshiach was created even before the malachim, the angels, we can understand that the reason that the malachim were not created on the first day was so that people would never question the unity of Hashem. Had the malachim been created from the beginning, people might be confused and think that there was a combination of efforts in creating the world. As we know, the malachim had various jobs to perform within the spheres of the universe. Some may have mistakenly come to the conclusion that there was some sort of joint effort involved in the Creation. It is for this reason that the only exception to a being coming into creation was the neshama of Moshiach. Moshiach would not only give the idea of any “dual effort”, but would rather bolster the concept of Hashem’s Oneness, that the whole world is conducted and led by Hashem, who from the very first moment of time, Hashem determined our purpose and gave us our direction in life. Moshiach was here first and on the Great Day, Moshiach will be here last.
The Medrash elaborates on this expression “the last of the creation and before the creation” as follows: If the person is worthy they say to him, “You preceded creation”. If he is not, they say to him, “Even a gnat preceded you”.
Moran HaGaon Horav Shach, zt”l, explained that when a king is to arrive in town, servants and ministers are sent in advance to ensure that the town is properly prepared, and that all is ready and in perfect order for the king. Following the servants and ministers, knights appear in order to prepare the way for the king. The king himself arrives last. Yet, no one would ever imagine that the servants, the ministers and the knights who preceded the king are more important than he is. It is exactly the opposite. Everyone recognizes the supremacy of the king, and that everyone else is there merely to serve him.
By the same token, man was created on the sixth day of Creation. He arrived in a world where all was prepared for him, as it says, “For my sake the world was created.” Despite his late appearance he is called “the first of creation” because Hashem created the world especially for him, and if he merits it, he understands the true reason for the creation of the world.
However, if he doesn’t understand this essential foundation and instead lives in an untamed fashion like the animals that preceded him, then we apply the words, “achor tzarsani – he was created last”, and he is reminded that even a gnat was created before him.
“NISYONOS” Life`s Challenges (Part 2)
We ask Hashem each morning that we not be brought to a nisayon — that we not be
enticed to sin. But we were put in this world primarily to overcome tests. Tests allow
us to grow, to become better. Why, then do we ask to be spared from challenge?
The Michtav Me`Eliyahu answers that we ask only that we not be tested severely.
We ask that we be presented only with nisyonos that are not difficult to overcome,
because overcoming nisyonos can be difficult. In fact, the word nisayon stems from the
word nes — miracle. The fact that we can and do overcome these challenges is
miraculous. Hashem provides the strength, we invest the effort, and reap the rewards
of success forever.
Still, we need to be constantly on guard for new nisyonos, and recognize them as
such, for they confront us at every turn in life. They arise in business, in the street,
and at home. Often, one does not even realize that he has been tested.
There are the big tests — the man who must choose between Mincha and a business
deal, the patient who tries to find faith at the door to the operating room, the widow
who must come to grips with her loss.
And there are the daily tests — the mother who needs to control her anger in the
face of chaos, the desire to slide into a parking spot before someone else, the
less-than-kosher garment or forms of entertainment.
We pray that we be spared the big tests of life. And we ask that we be granted the
strength to overcome even the smaller ones. Because they, too, are part of the Divine
Plan, and it is the smaller, less-obvious challenges that prepare us for the
mountainous ones.
Our Sages tell us that Hashem said to Avraham Avinu before Akeidas Yitzchak, "I
have tested you on numerous occasions and you have successfully passed them all.
Now be strong for My sake in this test as well, so that it should not be said, `There was
no reality in the earlier tests` (Sanhedrin 89b).
Hashem pleaded with Avraham Avinu to pass this most difficult test, the test of
sacrificing Yitzchak, "so that it should not be said that there was no reality in the
earlier tests." The Peninei HaGeulah asks — Would failure in this test nullify nine
past successes? Wasn`t this test the most difficult?
The answer is that the other tests were understandable. It appeared to the world
that Avraham was doing what he understood to be correct. While everyone agreed that
it was noble of Avraham to allow himself to be thrown into the fiery furnace, it made
sense, as did all of the other tests.
But the Akeidah went beyond human comprehension. It challenged Avraham
Avinu`s very being. It threatened to uproot his lifetime of chesed and the
anti-human-sacrifice morals he taught to the world. Passing this test would require
unprecedented mesiras nefesh — a new level of self-sacrifice. Moreover, this test would
prove that all of the other tests were given not on the basis of intellectual
comprehension, but strictly because Avraham Avinu wished to do Hashem`s will. This
test proved the validity of all the others.
When a Jew passes a test that goes beyond human comprehension, it proves his
greatness in all of the challenges he has overcome. Our emunah shleimah (complete
faith) propels us to go against our nature and meet the toughest nisyonos. And we are
equipped for the battle.
Klal Yisrael is called an am k`shei oref (a stiff-necked people) (Shemos 34:9). The
tzaddik Rav Arye Levin asked: "How could Moshe Rabbeinu, who defended the Jewish
people through so many trials, call Bnei Yisrael as stiff-necked people? How could he
refer to them in such a derogatory manner?"
R` Levin answered that the name was not derogatory. Rather, Moshe Rabbeinu
meant to say that we are stiff-necked in our avodas Hashem — our worship of G-d. We
are stubborn, but we direct our stubbornness for spiritual challenges. We are fiercely
determined to win Hashem`s battles, whether or not we understand them. We are an
am k`shei oref — a stiff-necked people, and that is one secret of our success.
There are times when the challenges we face are as clear as day. During those
times, we can comprehend our challenges and confidently overcome them, guided by
our steadfast faith. Those are the times we refer to in Kriyas Shema of Shacharis, the
morning prayers, when we say emes v`yatziv — true and firm. We can positively
confirm that what we have said is true, for we have seen it.
But then there is the night — the times when our faith must come deep from within,
for we do not have our faith strengthened by the obvious. Those are the times we refer
to each night, after Kriyas Shema, when we say emes v`emunah — true and faithful,
for at times when Hashem`s hand is hidden from us, we still remain faithful — though
we must remain in the dark and cannot understand His ways.
When a Jew retains his emunah in the darkest times, he affirms his faith during the
day as well. He can say the words of Tehillim, "Nosato l`rei`echa nes l`hisnosess" —
"You have given a banner to those who fear You, that it may be displayed." The word
nes can mean a test, for when a person passes a nisayon, he proudly carries the banner
of Hashem.
enticed to sin. But we were put in this world primarily to overcome tests. Tests allow
us to grow, to become better. Why, then do we ask to be spared from challenge?
The Michtav Me`Eliyahu answers that we ask only that we not be tested severely.
We ask that we be presented only with nisyonos that are not difficult to overcome,
because overcoming nisyonos can be difficult. In fact, the word nisayon stems from the
word nes — miracle. The fact that we can and do overcome these challenges is
miraculous. Hashem provides the strength, we invest the effort, and reap the rewards
of success forever.
Still, we need to be constantly on guard for new nisyonos, and recognize them as
such, for they confront us at every turn in life. They arise in business, in the street,
and at home. Often, one does not even realize that he has been tested.
There are the big tests — the man who must choose between Mincha and a business
deal, the patient who tries to find faith at the door to the operating room, the widow
who must come to grips with her loss.
And there are the daily tests — the mother who needs to control her anger in the
face of chaos, the desire to slide into a parking spot before someone else, the
less-than-kosher garment or forms of entertainment.
We pray that we be spared the big tests of life. And we ask that we be granted the
strength to overcome even the smaller ones. Because they, too, are part of the Divine
Plan, and it is the smaller, less-obvious challenges that prepare us for the
mountainous ones.
Our Sages tell us that Hashem said to Avraham Avinu before Akeidas Yitzchak, "I
have tested you on numerous occasions and you have successfully passed them all.
Now be strong for My sake in this test as well, so that it should not be said, `There was
no reality in the earlier tests` (Sanhedrin 89b).
Hashem pleaded with Avraham Avinu to pass this most difficult test, the test of
sacrificing Yitzchak, "so that it should not be said that there was no reality in the
earlier tests." The Peninei HaGeulah asks — Would failure in this test nullify nine
past successes? Wasn`t this test the most difficult?
The answer is that the other tests were understandable. It appeared to the world
that Avraham was doing what he understood to be correct. While everyone agreed that
it was noble of Avraham to allow himself to be thrown into the fiery furnace, it made
sense, as did all of the other tests.
But the Akeidah went beyond human comprehension. It challenged Avraham
Avinu`s very being. It threatened to uproot his lifetime of chesed and the
anti-human-sacrifice morals he taught to the world. Passing this test would require
unprecedented mesiras nefesh — a new level of self-sacrifice. Moreover, this test would
prove that all of the other tests were given not on the basis of intellectual
comprehension, but strictly because Avraham Avinu wished to do Hashem`s will. This
test proved the validity of all the others.
When a Jew passes a test that goes beyond human comprehension, it proves his
greatness in all of the challenges he has overcome. Our emunah shleimah (complete
faith) propels us to go against our nature and meet the toughest nisyonos. And we are
equipped for the battle.
Klal Yisrael is called an am k`shei oref (a stiff-necked people) (Shemos 34:9). The
tzaddik Rav Arye Levin asked: "How could Moshe Rabbeinu, who defended the Jewish
people through so many trials, call Bnei Yisrael as stiff-necked people? How could he
refer to them in such a derogatory manner?"
R` Levin answered that the name was not derogatory. Rather, Moshe Rabbeinu
meant to say that we are stiff-necked in our avodas Hashem — our worship of G-d. We
are stubborn, but we direct our stubbornness for spiritual challenges. We are fiercely
determined to win Hashem`s battles, whether or not we understand them. We are an
am k`shei oref — a stiff-necked people, and that is one secret of our success.
There are times when the challenges we face are as clear as day. During those
times, we can comprehend our challenges and confidently overcome them, guided by
our steadfast faith. Those are the times we refer to in Kriyas Shema of Shacharis, the
morning prayers, when we say emes v`yatziv — true and firm. We can positively
confirm that what we have said is true, for we have seen it.
But then there is the night — the times when our faith must come deep from within,
for we do not have our faith strengthened by the obvious. Those are the times we refer
to each night, after Kriyas Shema, when we say emes v`emunah — true and faithful,
for at times when Hashem`s hand is hidden from us, we still remain faithful — though
we must remain in the dark and cannot understand His ways.
When a Jew retains his emunah in the darkest times, he affirms his faith during the
day as well. He can say the words of Tehillim, "Nosato l`rei`echa nes l`hisnosess" —
"You have given a banner to those who fear You, that it may be displayed." The word
nes can mean a test, for when a person passes a nisayon, he proudly carries the banner
of Hashem.
“NISYONOS” Life`s Challenges (Part 1) By Rabbi Dovid Goldwasser
Man has been veritably placed in the midst of a raging
battle. For all of the affairs of the world, whether for the good
or for the bad, are trials to a man: Poverty on the one hand
and wealth on the other, serenity on the one hand and
suffering on the other, so that the battle rages from both
sides. If he is victorious on all sides, he will be the "Whole
Man."
(R` Moshe Chaim Luzzato, Mesillas Yesharim)
The "raging battle" of life surrounds us each moment of each
day. Good and bad, suffering and serenity, health and illness — all
challenge us alike. So how should a person react to life`s tests — to
nisyonos? Why, indeed, are we subjected to these never-ending
tests? And perhaps most important, how can we emerge victorious
in this lifelong battle, so that we become, as the Mesilas Yesharim
says, "Whole People"?
There is a force behind the challenges — and we have the
power to overcome this force.
There is a force called the Yetzer Hara within us that creates
these challenges. It entices the rich to become miserly, and the poor
to despair, the suffering to doubt, and the untroubled to become
complacent. The Yetzer Hara possesses the power to turn each
human condition into a test of faith and strength. The evil
inclination is the unwelcome guest in the soul of every human being.
It is the inclination with the power — and the purpose — to
challenge us to sin.
There will come a time when the Yetzer Hara will lose its
power. The Gemara tells us that at the End of Days, Hashem will
slaughter the Yetzer Hara in front of the tzaddikim, the righteous,
and in front of the resha`im, the evil. In the Olam HaEmes, the
World of Truth, the Yetzer Hara will appear in its true form,
unmasked by human misinterpretation. Still, it will appear in
different forms to different people.
The Yetzer Hara will appear to the tzaddik as a mighty
mountain, and to the rasha as a thin strand of hair. In the World of
Truth, both the righteous and the evil will know beyond doubt that
what they see is the very force that has challenged them all life
through. And interestingly, the Gemara tells us that both will cry at
the sight.
How can it be, asked Rabbi Kalonymus Kalman, the Me`or
V`Shemesh, that the same entity, the Yetzer Hara, will appear so
differently to different people? How can the tzaddik see it as a
mountain and the rasha as a strand of hair?
The answer is that each person will see the Yetzer Hara as the
challenges he was presented with. The tzaddik, presented
throughout life with difficult tests, will see the mountain of
challenges he overcame. He will recall the trials and tests he faced,
each one meted out to him according to his ability to overcome it. He
will understand the power of his faith, and the way each test
strengthened his faith to massive proportions. And when faced with
the greatness of his efforts, the har govoha — the mighty mountain
which he battled, he will cry, overwhelmed with emotion at his suc-
cess.
The rasha, too, will see the Yetzer Hara as the challenges he
encountered. But his challenges were smaller. Our Sages tell us
that "Hashem does not challenge a person with something he cannot
handle." The rasha was never challenged beyond his ability.
Although he may have faced tests that seemed mighty at the time,
in the Olam HaEmes he will be forced to recognize that his trials
were not difficult at all. They were merely a thin strand of
challenge.
He may remember the time his elderly mother asked him to
help her cross the street.
"I can`t do it," he might have thought at the time. "I`m busy.
Why is she always bothering me? I think she is taking advantage of
me." Whatever his excuse, it seemed perfectly valid at the time. But
in the World of Truth, excuses will fade, and he will be forced to face
the painful truth - that he could have conquered his Yetzer Hara.
He will understand for the first time that all of his trials could
have been so easily overcome — it would have been as simple as
stepping over a minuscule strand of hair. He will weep in remorse,
but it will be too late. All he will be able to do then is cry for the
battle lost forever.
Such is life. No matter how difficult the situation, how
insurmountable the odds, we do have the power to overcome life`s
challenges. The tests that are sent our way are for our benefit. They
spur us on to greater faith, and to greater depth of character and
soul.
battle. For all of the affairs of the world, whether for the good
or for the bad, are trials to a man: Poverty on the one hand
and wealth on the other, serenity on the one hand and
suffering on the other, so that the battle rages from both
sides. If he is victorious on all sides, he will be the "Whole
Man."
(R` Moshe Chaim Luzzato, Mesillas Yesharim)
The "raging battle" of life surrounds us each moment of each
day. Good and bad, suffering and serenity, health and illness — all
challenge us alike. So how should a person react to life`s tests — to
nisyonos? Why, indeed, are we subjected to these never-ending
tests? And perhaps most important, how can we emerge victorious
in this lifelong battle, so that we become, as the Mesilas Yesharim
says, "Whole People"?
There is a force behind the challenges — and we have the
power to overcome this force.
There is a force called the Yetzer Hara within us that creates
these challenges. It entices the rich to become miserly, and the poor
to despair, the suffering to doubt, and the untroubled to become
complacent. The Yetzer Hara possesses the power to turn each
human condition into a test of faith and strength. The evil
inclination is the unwelcome guest in the soul of every human being.
It is the inclination with the power — and the purpose — to
challenge us to sin.
There will come a time when the Yetzer Hara will lose its
power. The Gemara tells us that at the End of Days, Hashem will
slaughter the Yetzer Hara in front of the tzaddikim, the righteous,
and in front of the resha`im, the evil. In the Olam HaEmes, the
World of Truth, the Yetzer Hara will appear in its true form,
unmasked by human misinterpretation. Still, it will appear in
different forms to different people.
The Yetzer Hara will appear to the tzaddik as a mighty
mountain, and to the rasha as a thin strand of hair. In the World of
Truth, both the righteous and the evil will know beyond doubt that
what they see is the very force that has challenged them all life
through. And interestingly, the Gemara tells us that both will cry at
the sight.
How can it be, asked Rabbi Kalonymus Kalman, the Me`or
V`Shemesh, that the same entity, the Yetzer Hara, will appear so
differently to different people? How can the tzaddik see it as a
mountain and the rasha as a strand of hair?
The answer is that each person will see the Yetzer Hara as the
challenges he was presented with. The tzaddik, presented
throughout life with difficult tests, will see the mountain of
challenges he overcame. He will recall the trials and tests he faced,
each one meted out to him according to his ability to overcome it. He
will understand the power of his faith, and the way each test
strengthened his faith to massive proportions. And when faced with
the greatness of his efforts, the har govoha — the mighty mountain
which he battled, he will cry, overwhelmed with emotion at his suc-
cess.
The rasha, too, will see the Yetzer Hara as the challenges he
encountered. But his challenges were smaller. Our Sages tell us
that "Hashem does not challenge a person with something he cannot
handle." The rasha was never challenged beyond his ability.
Although he may have faced tests that seemed mighty at the time,
in the Olam HaEmes he will be forced to recognize that his trials
were not difficult at all. They were merely a thin strand of
challenge.
He may remember the time his elderly mother asked him to
help her cross the street.
"I can`t do it," he might have thought at the time. "I`m busy.
Why is she always bothering me? I think she is taking advantage of
me." Whatever his excuse, it seemed perfectly valid at the time. But
in the World of Truth, excuses will fade, and he will be forced to face
the painful truth - that he could have conquered his Yetzer Hara.
He will understand for the first time that all of his trials could
have been so easily overcome — it would have been as simple as
stepping over a minuscule strand of hair. He will weep in remorse,
but it will be too late. All he will be able to do then is cry for the
battle lost forever.
Such is life. No matter how difficult the situation, how
insurmountable the odds, we do have the power to overcome life`s
challenges. The tests that are sent our way are for our benefit. They
spur us on to greater faith, and to greater depth of character and
soul.
Friday, August 8, 2008
Dirty Money by Rabbi Dovid Goldwasser
"These are the words that Moshe spoke to all of Israel, on the
other side of the Jordan, concerning the Wilderness, concerning the
Arava, opposite the Sea of Reeds, between Paran and Tophel and
Lavan, and Chatzeros, and Di-Zahav" (Devarim 1:1).
Rashi comments that Di-Zahav literally means "abundance of gold".
Hashem blessed the Jews with an abundance of gold when they left Egypt.
However, the Israelites used that gold for the Golden Calf.
The Gemara in Berachos explains the meaning of the name Di-Zahav as
follows: "Moshe said before Hashem: "Master of the Universe, it was the
silver and the gold (zahav) that You sent to the Israelites, until they said,
`Enough` (dai) that caused the episode of the Golden Calf." The
great Reb Elchonon Wasserman, zt"l, asked: "How is it possible that they
said `Enough silver and enough gold`"? We are all familiar with the saying of
our Sages that a person does not depart from this world accomplishing half
of his desires. Our Sages further add that whoever has 100, desires 200.
Reb Elchonon assumes that the root for this desire emanates from the
koach hara (power of evil) that came from Adam. This evil stopped at the
time of the Giving of the Torah, and did not return to the Jewish people until
they produced the Golden Calf. Therefore, before the sin of the Calf, they
were able to say, `Enough silver and enough gold,` for they were not under its
perpetual influence. We can see what can transpire as a result of riches and
money from Reb Elchonon`s revelation.
Our Sages have pointed out that the word sulam (ladder) has the same
gematria (numerical value) as the word mammon (money). This means that
money can either elevate one`s status, or chas v`shalom, cause a person`s
downfall.
We are also familiar with our Sages` teaching that money has the
ability to blind us. Humans receive a greater test by having wealth than by
being impoverished. These tests are apparent on many different levels in
everyday life. To cite but a few examples of these tests, how often is shalom
bayis affected concerning a dispute about money? Is it worth it to disrupt the
harmony and peace of a household over a few dollars? Sometimes it is only a
small amount of money that fuels a major feud between tenant and landlord.
Shouldn`t the Torah way influence a person to seek the path of peace and
compromise, so that both sides can work things out?
Do we give preferential treatment to those who are supposedly "well
off"? Aren`t all people endowed with a neshama tehora (G-dly soul) that has
been drawn from the Highest Source? Have not all people been given the
breath of life by Hashem alone? As Rabbeinu Yonah says, "We can never
make an assessment, evaluate or make a judgment on a neshama.
I cannot forget an incident that occurred a few years ago. Distraught
parents came to me to seek advice. The parents had a son who excelled in all
areas of education. He proved himself to be a class leader, had good
character, and did a great deal of chesed. According to all of his classmates,
he was the most deserving to be chosen as valedictorian.
Everyone was startled when it was announced that another student
had been chosen in his stead. The reason given was that other factors had to
be taken into consideration. The other factors turned out to be the financial
influence of the chosen valedictorian`s family.
While young people today are being trained in "what to look for" in a
shidduch, what do we place the emphasis on? Too often, I hear people say
that "we`re looking for money, we want a family that is really well off." Do we
understand what strong messages we are sending to our children who are
about to embark on the most important journey of their lives? We are surely
cognizant of the words that we say on the Yomim Noraim (High Holy days)
— "Mi ye`asher, umi ye`ani" — "who will become rich and who will become
poor." Aren`t wealth and riches in the hands of the Ribono Shel Olam? Can`t
we all point to individuals whose financial stature has radically changed
over the past year? It behooves us to introspect regarding these matters.
Whenever Reb Yisroel Salanter, the great founder of the Mussar
Movement, completed a monetary transaction, he would rush to the sink and
wash his hands. So careful was Reb Yisroel Salanter of the influence of
money!
other side of the Jordan, concerning the Wilderness, concerning the
Arava, opposite the Sea of Reeds, between Paran and Tophel and
Lavan, and Chatzeros, and Di-Zahav" (Devarim 1:1).
Rashi comments that Di-Zahav literally means "abundance of gold".
Hashem blessed the Jews with an abundance of gold when they left Egypt.
However, the Israelites used that gold for the Golden Calf.
The Gemara in Berachos explains the meaning of the name Di-Zahav as
follows: "Moshe said before Hashem: "Master of the Universe, it was the
silver and the gold (zahav) that You sent to the Israelites, until they said,
`Enough` (dai) that caused the episode of the Golden Calf." The
great Reb Elchonon Wasserman, zt"l, asked: "How is it possible that they
said `Enough silver and enough gold`"? We are all familiar with the saying of
our Sages that a person does not depart from this world accomplishing half
of his desires. Our Sages further add that whoever has 100, desires 200.
Reb Elchonon assumes that the root for this desire emanates from the
koach hara (power of evil) that came from Adam. This evil stopped at the
time of the Giving of the Torah, and did not return to the Jewish people until
they produced the Golden Calf. Therefore, before the sin of the Calf, they
were able to say, `Enough silver and enough gold,` for they were not under its
perpetual influence. We can see what can transpire as a result of riches and
money from Reb Elchonon`s revelation.
Our Sages have pointed out that the word sulam (ladder) has the same
gematria (numerical value) as the word mammon (money). This means that
money can either elevate one`s status, or chas v`shalom, cause a person`s
downfall.
We are also familiar with our Sages` teaching that money has the
ability to blind us. Humans receive a greater test by having wealth than by
being impoverished. These tests are apparent on many different levels in
everyday life. To cite but a few examples of these tests, how often is shalom
bayis affected concerning a dispute about money? Is it worth it to disrupt the
harmony and peace of a household over a few dollars? Sometimes it is only a
small amount of money that fuels a major feud between tenant and landlord.
Shouldn`t the Torah way influence a person to seek the path of peace and
compromise, so that both sides can work things out?
Do we give preferential treatment to those who are supposedly "well
off"? Aren`t all people endowed with a neshama tehora (G-dly soul) that has
been drawn from the Highest Source? Have not all people been given the
breath of life by Hashem alone? As Rabbeinu Yonah says, "We can never
make an assessment, evaluate or make a judgment on a neshama.
I cannot forget an incident that occurred a few years ago. Distraught
parents came to me to seek advice. The parents had a son who excelled in all
areas of education. He proved himself to be a class leader, had good
character, and did a great deal of chesed. According to all of his classmates,
he was the most deserving to be chosen as valedictorian.
Everyone was startled when it was announced that another student
had been chosen in his stead. The reason given was that other factors had to
be taken into consideration. The other factors turned out to be the financial
influence of the chosen valedictorian`s family.
While young people today are being trained in "what to look for" in a
shidduch, what do we place the emphasis on? Too often, I hear people say
that "we`re looking for money, we want a family that is really well off." Do we
understand what strong messages we are sending to our children who are
about to embark on the most important journey of their lives? We are surely
cognizant of the words that we say on the Yomim Noraim (High Holy days)
— "Mi ye`asher, umi ye`ani" — "who will become rich and who will become
poor." Aren`t wealth and riches in the hands of the Ribono Shel Olam? Can`t
we all point to individuals whose financial stature has radically changed
over the past year? It behooves us to introspect regarding these matters.
Whenever Reb Yisroel Salanter, the great founder of the Mussar
Movement, completed a monetary transaction, he would rush to the sink and
wash his hands. So careful was Reb Yisroel Salanter of the influence of
money!
Refuah Shleimah - Rabbi Dovid Goldwasser
"Kakoton, kagadol tishme`un" - "Small and great alike shall
you hear" (when in court, the judge must treat the great and
small equally)..." (Devarim 1:17)
The Panim Yafos explains this verse, referring to another verse in
the Book of Job (3:19): "Katon v`gadol sham hu" — "The small and the
great are equal there".
Rashi explains that in the Next World, it is
recognizable who is great and who is small. In this world, however, we
don`t know for sure who is great and who is small. We can only surmise
someone`s spiritual level. That is why the verse says: Kakoton, Kagadol
— like someone who is small and like someone who is great.
The Panim Yafos teaches us an important lesson in life. Oftentimes
we make a quick assessment of who is great and who is not. The truth is
that we can never tell. Even if a person appears to us to be on the lowest
rung, he may, in truth, be someone who is on the highest level or has the
latent potential to become great. Sometimes, we may judge a person as
small, not realizing that he may be great.
One afternoon, I received a call from a man who informed me that
a teenage girl, who was in desperate need of a transplant, was coming in
from Eretz Yisrael. She had no insurance, no funds, no assistance, and
no extended family. He requested that I meet together with him and her
immediate family who would be accompanying her.
After being filled in on some more details, I agreed to meet the
following Sunday after the family`s arrival in New York. That Sunday
afternoon, as we sat around the table, I observed the family, probably
similar to any other family in Klal Yisrael. However, there was one
difference. They desperately needed a refuah for this young lady who
was suffering from a serious illness and in need of a transplant. I
assisted them in mapping out a strategy.
For some reason, the family, while being polite, maintained a
distance. I assumed it was because of all the emotional upheaval that
this family was currently dealing with. Ronit herself looked down
towards the floor. She seemed to be a very special young lady, but the es-
sence of her personality was certainly not visible at this time. The faint
glimmer of a smile that occasionally flitted across her face as everyone
sat around discussing her life situation spoke of a depth of her neshama.
After discussing a plan, I assured them that I would work together
with them and asked that they be in touch within the next few days.
They agreed. We concluded our one-hour meeting on that note, and they
went on their way.
A few days passed and I didn`t receive any phone call. I assumed
that they were extremely busy acclimating themselves to the U.S.,
finding accommodations, and making the other necessary arrangements.
When two weeks passed, however, and I still hadn`t heard from
them, I began to wonder why they were not calling. They had made the
initial contact, and I had no telephone number for them. I had no way of
contacting them. Where could I even begin to inquire about their
whereabouts?
The weeks went by and I became worried. What had happened to
the family? Why hadn`t they called back? Had they been unable to make
any arrangements? Was Ronit okay?
It seemed doubtful to me that I would ever hear from them. The
only connection I still had was the small piece of paper on my shtender
with the name Ronit bas Miriam that I had remembered to take down
when I met the family. At least I could continue to pray for her
well-being.
Several months went by. By this time I had all but given up hope of
ever finding out what had happened to this family. Out of the blue, I
received a phone call from the same man who had originally contacted
me about this family a half year earlier. I was joyous to hear his voice
and anxiously anticipated hearing a progress report.
Instead, the man requested another meeting with the family. An
appointment was arranged, and once again we all sat together at the
table.
I inquired how things were going, and what had been done. The
family looked even more downcast than the first time. They told me that
they had not made any progress since our last meeting.
I could no longer refrain from asking them, "Why didn`t you call
back all this time?"
Looking embarrassed, the mother replied, "The first time we came
to meet you, we had no idea that we would be meeting with a religious
person. After we saw how religious you were, we thought that you would
not help irreligious people like us. So we didn`t bother you anymore. Just
two days ago, we called the person in Israel who had originally
suggested that we come to you. He asked me if we had met with you, and
I told him that we had, but when we saw that you were a dati, we
realized that we were at the wrong address.
"The man answered, `You were not at the wrong address. That`s
where I told you to go, and he will help you. It doesn`t matter to him
whether you are dati or not.` He commanded us to go back to you, and so
here we are."
I could not believe my ears. Stereotypes are dangerous. They can
even prevent us from allowing us to help one another. I felt bad that
Ronit had waited half a year in pain because of a misperception.
We again mapped out a strategy and began working immediately
on several fronts. Ronit was placed on a waiting list to be the recipient of
a transplant, and necessary treatments were begun at a local health
facility. Torah askanim in the community provided the family with food
and clothing and living quarters were graciously provided at a very low
rent. The Jewish people are truly rachmanim bnei rachmanim
(compassionate people). It seemed as though everyone was pitching in.
As soon as a new need arose, there was a volunteer to take care of
that need. The chesed on any given day was awe-inspiring. An entire
team of Bais Yaakov students were involved with the family on a daily
basis. There was no shortage of volunteers who were willing to drive
Ronit to and from her treatments. The treatments themselves lasted for
a few hours and took a lot out of Ronit. She would return exhausted and
drained.
One of the drivers called me with the following sheilah (Halachic
question): It was her turn to drive Ronit back from treatment. On the
return trip, Ronit would usually rest on the back seat. That day, as
would sometimes happen, Ronit fell into a deep sleep. The driver had
reached Ronit`s apartment, and waited an hour for Ronit to awaken.
However, it was apparent that Ronit was in a deep stage of sleep and it
would be quite a while longer before she would wake up. The driver
wanted to know if it would be "stealing sleep" to wake her up and move
her to a much more comfortable resting place. Or, should she not disturb
her and let her sleep in the car? The driver emphasized that she was
happy to wait for as long as it would take so that Ronit could rest in
comfort and peace.
As the weeks went by, Ronit became acquainted with some of the
students. They engaged in discussions. They talked about everything —
life, Torah, mitzvos, and the girls were beginning to have an impact on
Ronit`s life. Ronit`s family as well was slowly undergoing a metamor-
phosis. The father began to attend the small shul in his neighborhood
every Shabbos. The groceries that were provided each week also
included Shabbos candles and the mother began to light Shabbos licht.
Truth be told, Ronit`s family had much hakoras hatov
(appreciation) to the Torah community for all they were doing. That
appreciation was turning into a great source of nachas for the Creator.
As the entire family progressed in their spiritual development, word
began to spread in the community of this family`s predicament. Tefillos
increased, and the name Ronit bas Miriam appeared on shtenders and
siddurim throughout the world.
I received a call early one morning from Ronit`s family.
Miraculously, a donor had been found. Ronit was scheduled for the
transplant the very next day. Baruch Hashem, the transplant was a
success. After weeks of recuperation, Ronit, along with her family, were
ready to return home to Israel with renewed spirit. Ronit and her entire
family had been given a second chance in life.
Many of the askonim who had been involved throughout the
months came to express their good wishes and blessings. Tears flowed
freely. Everyone felt an awakening for teshuvah.
you hear" (when in court, the judge must treat the great and
small equally)..." (Devarim 1:17)
The Panim Yafos explains this verse, referring to another verse in
the Book of Job (3:19): "Katon v`gadol sham hu" — "The small and the
great are equal there".
Rashi explains that in the Next World, it is
recognizable who is great and who is small. In this world, however, we
don`t know for sure who is great and who is small. We can only surmise
someone`s spiritual level. That is why the verse says: Kakoton, Kagadol
— like someone who is small and like someone who is great.
The Panim Yafos teaches us an important lesson in life. Oftentimes
we make a quick assessment of who is great and who is not. The truth is
that we can never tell. Even if a person appears to us to be on the lowest
rung, he may, in truth, be someone who is on the highest level or has the
latent potential to become great. Sometimes, we may judge a person as
small, not realizing that he may be great.
One afternoon, I received a call from a man who informed me that
a teenage girl, who was in desperate need of a transplant, was coming in
from Eretz Yisrael. She had no insurance, no funds, no assistance, and
no extended family. He requested that I meet together with him and her
immediate family who would be accompanying her.
After being filled in on some more details, I agreed to meet the
following Sunday after the family`s arrival in New York. That Sunday
afternoon, as we sat around the table, I observed the family, probably
similar to any other family in Klal Yisrael. However, there was one
difference. They desperately needed a refuah for this young lady who
was suffering from a serious illness and in need of a transplant. I
assisted them in mapping out a strategy.
For some reason, the family, while being polite, maintained a
distance. I assumed it was because of all the emotional upheaval that
this family was currently dealing with. Ronit herself looked down
towards the floor. She seemed to be a very special young lady, but the es-
sence of her personality was certainly not visible at this time. The faint
glimmer of a smile that occasionally flitted across her face as everyone
sat around discussing her life situation spoke of a depth of her neshama.
After discussing a plan, I assured them that I would work together
with them and asked that they be in touch within the next few days.
They agreed. We concluded our one-hour meeting on that note, and they
went on their way.
A few days passed and I didn`t receive any phone call. I assumed
that they were extremely busy acclimating themselves to the U.S.,
finding accommodations, and making the other necessary arrangements.
When two weeks passed, however, and I still hadn`t heard from
them, I began to wonder why they were not calling. They had made the
initial contact, and I had no telephone number for them. I had no way of
contacting them. Where could I even begin to inquire about their
whereabouts?
The weeks went by and I became worried. What had happened to
the family? Why hadn`t they called back? Had they been unable to make
any arrangements? Was Ronit okay?
It seemed doubtful to me that I would ever hear from them. The
only connection I still had was the small piece of paper on my shtender
with the name Ronit bas Miriam that I had remembered to take down
when I met the family. At least I could continue to pray for her
well-being.
Several months went by. By this time I had all but given up hope of
ever finding out what had happened to this family. Out of the blue, I
received a phone call from the same man who had originally contacted
me about this family a half year earlier. I was joyous to hear his voice
and anxiously anticipated hearing a progress report.
Instead, the man requested another meeting with the family. An
appointment was arranged, and once again we all sat together at the
table.
I inquired how things were going, and what had been done. The
family looked even more downcast than the first time. They told me that
they had not made any progress since our last meeting.
I could no longer refrain from asking them, "Why didn`t you call
back all this time?"
Looking embarrassed, the mother replied, "The first time we came
to meet you, we had no idea that we would be meeting with a religious
person. After we saw how religious you were, we thought that you would
not help irreligious people like us. So we didn`t bother you anymore. Just
two days ago, we called the person in Israel who had originally
suggested that we come to you. He asked me if we had met with you, and
I told him that we had, but when we saw that you were a dati, we
realized that we were at the wrong address.
"The man answered, `You were not at the wrong address. That`s
where I told you to go, and he will help you. It doesn`t matter to him
whether you are dati or not.` He commanded us to go back to you, and so
here we are."
I could not believe my ears. Stereotypes are dangerous. They can
even prevent us from allowing us to help one another. I felt bad that
Ronit had waited half a year in pain because of a misperception.
We again mapped out a strategy and began working immediately
on several fronts. Ronit was placed on a waiting list to be the recipient of
a transplant, and necessary treatments were begun at a local health
facility. Torah askanim in the community provided the family with food
and clothing and living quarters were graciously provided at a very low
rent. The Jewish people are truly rachmanim bnei rachmanim
(compassionate people). It seemed as though everyone was pitching in.
As soon as a new need arose, there was a volunteer to take care of
that need. The chesed on any given day was awe-inspiring. An entire
team of Bais Yaakov students were involved with the family on a daily
basis. There was no shortage of volunteers who were willing to drive
Ronit to and from her treatments. The treatments themselves lasted for
a few hours and took a lot out of Ronit. She would return exhausted and
drained.
One of the drivers called me with the following sheilah (Halachic
question): It was her turn to drive Ronit back from treatment. On the
return trip, Ronit would usually rest on the back seat. That day, as
would sometimes happen, Ronit fell into a deep sleep. The driver had
reached Ronit`s apartment, and waited an hour for Ronit to awaken.
However, it was apparent that Ronit was in a deep stage of sleep and it
would be quite a while longer before she would wake up. The driver
wanted to know if it would be "stealing sleep" to wake her up and move
her to a much more comfortable resting place. Or, should she not disturb
her and let her sleep in the car? The driver emphasized that she was
happy to wait for as long as it would take so that Ronit could rest in
comfort and peace.
As the weeks went by, Ronit became acquainted with some of the
students. They engaged in discussions. They talked about everything —
life, Torah, mitzvos, and the girls were beginning to have an impact on
Ronit`s life. Ronit`s family as well was slowly undergoing a metamor-
phosis. The father began to attend the small shul in his neighborhood
every Shabbos. The groceries that were provided each week also
included Shabbos candles and the mother began to light Shabbos licht.
Truth be told, Ronit`s family had much hakoras hatov
(appreciation) to the Torah community for all they were doing. That
appreciation was turning into a great source of nachas for the Creator.
As the entire family progressed in their spiritual development, word
began to spread in the community of this family`s predicament. Tefillos
increased, and the name Ronit bas Miriam appeared on shtenders and
siddurim throughout the world.
I received a call early one morning from Ronit`s family.
Miraculously, a donor had been found. Ronit was scheduled for the
transplant the very next day. Baruch Hashem, the transplant was a
success. After weeks of recuperation, Ronit, along with her family, were
ready to return home to Israel with renewed spirit. Ronit and her entire
family had been given a second chance in life.
Many of the askonim who had been involved throughout the
months came to express their good wishes and blessings. Tears flowed
freely. Everyone felt an awakening for teshuvah.
How To Handle A Hungry Soul by Rabbi Dovid Goldwasser
"Pinchas, the son of Elazar, son of Aaron the Kohen, turned back
My wrath from upon the Children of Israel, when he zealously
avenged Me among them, so I did not consume the Children of Israel
in My vengeance." (Bamidbar 25:10)
As a reward for Pinchas` zealous act, Hashem granted him and his
descendants a Bris Shalom, a Covenant of Peace.
The question is, what is the midah k`neged midah equation here (the
measure for measure)? The answer is that many Israelites were embar-
rassed and upset by Zimri`s act. It was Pinchas, however, who took all of
their thoughts from the potential and actualized them. This is similar to the
Kohanim, who take the service of the heart of B`nai Yisrael from the
potential and actualize them. This is the midah k`neged midah for which
Pinchas was rewarded the priesthood.
Many of us are upset when we see so many Jews who are assimilated
and alienated from their Jewish roots. As King David said, "My eyes are
streaming with tears for those who do not go in the ways of Torah." Many of
us would like to do something. However, when it comes to action, it is
difficult for us to carry out our good intentions. The truth is, it is
our responsibility to in some way be involved in helping and assisting the
effort to return lost or misdirected souls. When the Chofetz Chaim saw the
rampant assimilation throughout Europe towards the end of his life, he said,
"If I would have the strength, even now in my old age, I would board the
trains and ride from city to city to reach out to those Jews who have become
alienated from their roots."
The problems of missionaries and cults are not new. Decades ago, in
Europe, a man traveled from a small town to Rabbi Shimon of Skanowitz.
The man was despondent. He told the Rebbe that his daughter had not
received a proper Jewish education, and had grown up with few friends in
their town. Missionaries had befriended her, and persuaded her to convert.
She was not living in a convent, and about to convert.
Rabbi Shimon of Skanowitz immediately asked for the location of the
convent. He called for his personal attendant, asked for his hat, coat and
boots and set out in a winter storm to the convent.
Once he reached his destination, the Rabbi stood on the street corner
and penned a note to the young lady at the convent. It said, "I, Shimon of
Skanowitz, am waiting for you." He specified the exact street corner in his
note, folded it, and gave a few pennies to one of the local children to smuggle
it into the convent.
The Rabbi waited the entire day for this young woman. Soon snow
began to fall heavily. After a while, both the Rabbi and his attendant were
knee deep in snow. They waited throughout the entire night for sign of this
young lady. Neither the Rabbi nor his attendant moved from their spots. If
one left for a few minutes when necessary, the other would remain.
By dawn, the attendant said to the Rabbi, "It seems as though she is
not going to appear. Isn`t it time to go home?" The Rabbi would not hear of it.
The second day passed, the snow continued to fall and still there was no sign
of the young lady. It was now the third day. By this time the temperature
was sub-zero, yet the Rabbi wouldn`t contemplate leaving.
On the third night, all of a sudden, the Rabbi and his attendant saw a
shadow emerging. A young woman ran towards them. When she reached the
Rabbi and his attendant, she identified herself as the young lady to whom
the note was addressed.
Rabbi Shimon asked her, "Why did you finally come to me?" She
answered, "Rebbe, I knew that you would never leave without me!"
Editors Note: Rabbi Goldwasser is giving a special series of summer
shiurim on the writings of the Maharal. The shiurim give an in-depth look
into the writings of the Maharal and their application to contemporary
issues.
My wrath from upon the Children of Israel, when he zealously
avenged Me among them, so I did not consume the Children of Israel
in My vengeance." (Bamidbar 25:10)
As a reward for Pinchas` zealous act, Hashem granted him and his
descendants a Bris Shalom, a Covenant of Peace.
The question is, what is the midah k`neged midah equation here (the
measure for measure)? The answer is that many Israelites were embar-
rassed and upset by Zimri`s act. It was Pinchas, however, who took all of
their thoughts from the potential and actualized them. This is similar to the
Kohanim, who take the service of the heart of B`nai Yisrael from the
potential and actualize them. This is the midah k`neged midah for which
Pinchas was rewarded the priesthood.
Many of us are upset when we see so many Jews who are assimilated
and alienated from their Jewish roots. As King David said, "My eyes are
streaming with tears for those who do not go in the ways of Torah." Many of
us would like to do something. However, when it comes to action, it is
difficult for us to carry out our good intentions. The truth is, it is
our responsibility to in some way be involved in helping and assisting the
effort to return lost or misdirected souls. When the Chofetz Chaim saw the
rampant assimilation throughout Europe towards the end of his life, he said,
"If I would have the strength, even now in my old age, I would board the
trains and ride from city to city to reach out to those Jews who have become
alienated from their roots."
The problems of missionaries and cults are not new. Decades ago, in
Europe, a man traveled from a small town to Rabbi Shimon of Skanowitz.
The man was despondent. He told the Rebbe that his daughter had not
received a proper Jewish education, and had grown up with few friends in
their town. Missionaries had befriended her, and persuaded her to convert.
She was not living in a convent, and about to convert.
Rabbi Shimon of Skanowitz immediately asked for the location of the
convent. He called for his personal attendant, asked for his hat, coat and
boots and set out in a winter storm to the convent.
Once he reached his destination, the Rabbi stood on the street corner
and penned a note to the young lady at the convent. It said, "I, Shimon of
Skanowitz, am waiting for you." He specified the exact street corner in his
note, folded it, and gave a few pennies to one of the local children to smuggle
it into the convent.
The Rabbi waited the entire day for this young woman. Soon snow
began to fall heavily. After a while, both the Rabbi and his attendant were
knee deep in snow. They waited throughout the entire night for sign of this
young lady. Neither the Rabbi nor his attendant moved from their spots. If
one left for a few minutes when necessary, the other would remain.
By dawn, the attendant said to the Rabbi, "It seems as though she is
not going to appear. Isn`t it time to go home?" The Rabbi would not hear of it.
The second day passed, the snow continued to fall and still there was no sign
of the young lady. It was now the third day. By this time the temperature
was sub-zero, yet the Rabbi wouldn`t contemplate leaving.
On the third night, all of a sudden, the Rabbi and his attendant saw a
shadow emerging. A young woman ran towards them. When she reached the
Rabbi and his attendant, she identified herself as the young lady to whom
the note was addressed.
Rabbi Shimon asked her, "Why did you finally come to me?" She
answered, "Rebbe, I knew that you would never leave without me!"
Editors Note: Rabbi Goldwasser is giving a special series of summer
shiurim on the writings of the Maharal. The shiurim give an in-depth look
into the writings of the Maharal and their application to contemporary
issues.
Out Of This World by Rabbi Dovid Goldwasser
"Moshe made a serpent of copper and placed it on the pole; so it
was that if the serpent bit a man, he would stare at the copper serpent
and live" (Bamidbar 21:9). The sages ask, "Does a serpent cause death
or life? Rather, when they looked upward and subjected their hearts to
their Father in Heaven they were healed, but if not, they died"
(Rashi).
Rabbeinu Yonah comments that when davening, one should
imagine that he is standing in Heaven. He must ban from his heart all
worldly pleasures and material enjoyment.
The Tur (Ohr HaChaim 98:1) says that the chassidim (righteous)
and the anshei ma`ase (men of deed) would have great kavanah
(intent) and concentrate on their tefillos (prayers) until they were able
to separate themselves from the physical world.
One of the most difficult nisyonos (tests) that we face daily is to
daven with proper kavanah. The Rokeach says that it is the main test
of a person every day.
Our sages give us a hint as to how to attain that kavanah, to be
able to separate ourselves from the world around us. As long as a
person is grounded to the physical world, it is hard to elevate oneself
to the proper level of concentration that is required for tefillah.
Therefore, the first step in tefillah is "Da lifnei mi ata omed" — "Know
before Whom you stand."
The Midrash Shochar Tov tells us that when we daven, an angel
waits in shul and gathers up all our tefillos into a bundle and takes
them to the Heavenly Throne. If a person could keep in mind at all
times that the Ribono Shel Olam (Master of the Universe) is listening
to every word of his tefillos, he would be compelled to take his kavanah
for tefillah to the next level.
Rabbi Simcha Zissel of Kelm said that the challenge of tefillah is
that we overcome our natural inclinations and thoughts, leaving
behind all concerns of this world. Rabbi Simcha Zissel quotes the
words of our Sages: "In the way that person conducts himself, Heaven
will respond in kind". Just as a person is able to dispel all foreign
thoughts and to have kavanah during tefillah, so will the attribute of
Hashem`s mercy overcome the attribute of strict justice.
The Divrei Chaim often spoke told his chassidim that during
Tefillas Shemonei Esrei, one should either keep his eyes closed, or look
directly into the siddur (prayer book). Once, the chassidim witnessed
the Divrei Chaim davening Shemone Esrei and his eyes were open and
seemingly moving around the room.
After davening, a chassid approached the Divrei Chaim, "Rebbe,
didn`t you tell us that during Shemone Esrei, we should either close
our eyes, or keep them on the siddur?"
The Divrei Chaim answered, "Yes, of course."
The chassid continued, "I am sorry, but I noticed that the Rebbe`s
eyes were wide open and not looking in the siddur during Shemone
Esrei."
The Divrei Chaim replied to the chassid, "They were? I didn`t
even know." The Divrei Chaim was so elevated and separated from
this earthly world, that he had lost cognizance of his physical being.
was that if the serpent bit a man, he would stare at the copper serpent
and live" (Bamidbar 21:9). The sages ask, "Does a serpent cause death
or life? Rather, when they looked upward and subjected their hearts to
their Father in Heaven they were healed, but if not, they died"
(Rashi).
Rabbeinu Yonah comments that when davening, one should
imagine that he is standing in Heaven. He must ban from his heart all
worldly pleasures and material enjoyment.
The Tur (Ohr HaChaim 98:1) says that the chassidim (righteous)
and the anshei ma`ase (men of deed) would have great kavanah
(intent) and concentrate on their tefillos (prayers) until they were able
to separate themselves from the physical world.
One of the most difficult nisyonos (tests) that we face daily is to
daven with proper kavanah. The Rokeach says that it is the main test
of a person every day.
Our sages give us a hint as to how to attain that kavanah, to be
able to separate ourselves from the world around us. As long as a
person is grounded to the physical world, it is hard to elevate oneself
to the proper level of concentration that is required for tefillah.
Therefore, the first step in tefillah is "Da lifnei mi ata omed" — "Know
before Whom you stand."
The Midrash Shochar Tov tells us that when we daven, an angel
waits in shul and gathers up all our tefillos into a bundle and takes
them to the Heavenly Throne. If a person could keep in mind at all
times that the Ribono Shel Olam (Master of the Universe) is listening
to every word of his tefillos, he would be compelled to take his kavanah
for tefillah to the next level.
Rabbi Simcha Zissel of Kelm said that the challenge of tefillah is
that we overcome our natural inclinations and thoughts, leaving
behind all concerns of this world. Rabbi Simcha Zissel quotes the
words of our Sages: "In the way that person conducts himself, Heaven
will respond in kind". Just as a person is able to dispel all foreign
thoughts and to have kavanah during tefillah, so will the attribute of
Hashem`s mercy overcome the attribute of strict justice.
The Divrei Chaim often spoke told his chassidim that during
Tefillas Shemonei Esrei, one should either keep his eyes closed, or look
directly into the siddur (prayer book). Once, the chassidim witnessed
the Divrei Chaim davening Shemone Esrei and his eyes were open and
seemingly moving around the room.
After davening, a chassid approached the Divrei Chaim, "Rebbe,
didn`t you tell us that during Shemone Esrei, we should either close
our eyes, or keep them on the siddur?"
The Divrei Chaim answered, "Yes, of course."
The chassid continued, "I am sorry, but I noticed that the Rebbe`s
eyes were wide open and not looking in the siddur during Shemone
Esrei."
The Divrei Chaim replied to the chassid, "They were? I didn`t
even know." The Divrei Chaim was so elevated and separated from
this earthly world, that he had lost cognizance of his physical being.
In The Merit Of One Tefillah By Rabbi Dovid Goldwasser
"Send forth men, and let them spy out the Land of Canaan that
I give to the Children of Israel; one man each from his father`s tribe
shall you send, every one a leader among them" (Bamidbar 13:2).
The Talmud tells us that Calev, one of the Twelve Spies, went to
Hevron to visit the burial sites of the Patriarchs. He went there to daven
to Hashem to be protected from the bad counsel of the Spies. This is a
Biblical source for going to daven at the graves of tzaddikim (righteous
people).
It is interesting to note that although the Spies were direct
emissaries of Moshe Rabbeinu, Calev nevertheless went to the graves of
the tzaddikim to ask for protection. Wasn`t being an emissary of Moshe
Rabbeinu enough to protect him from negative influences? We can see from
this the great merit and power of davening at the graves of our holy
forefathers.
Our Sages tell us that "Gadol b`misosom yoser m`bechayeihem" —
"greater are they in their death than in their life." Sometimes a tzaddik`s
power may even be greater after he leaves this world.
There is a fascinating Responsa in the Chasam Sofer concerning the
Chevra Kadisha (burial society) of two cities who were arguing. Each one
wanted to claim a certain tzaddik as belonging to their town, in order to
gain the rights to bury him in their cemetery.
The tzaddik not only has the power to shield others during his
lifetime, but even after his passing. Even the mere mention of a tzaddik`s
name is a source of blessing. When saying something in the name of a
tzaddik, we are cautioned that we should quote accurately, as we learn:
"sfosov dovevos bakever" — that when a person quotes a tzaddik, his lips
move in the grave.
There is a question as to how one should pray at these holy places.
The Maharil is of the opinion that when one davens at a kever, he should
direct his prayers straight to Hashem. Accordingly, we ask Hashem to
please accept our prayers and supplications in the merit of the great
tzaddik who is buried there.
The Maharam Schick, however, says that one is permitted to ask the
deceased to intercede to G-d on his behalf.
Over the years, there has been an increase in the numbers of people
who have gone to great lengths to visit kivrei tzaddikim. Thousands of
people flock to Miron every year on Lag B`Omer, the yahrzeit of R` Shimon
bar Yochai, and converge on Netivot on the Yarhzeit of the Baba Sali. They
travel to Lizhensk on the yahrzeit of the Noam Elimelech, and to Uman,
the burial place of Rabbi Nachman of Breslav, every Rosh Hashana. Even
here in the United States, the yahrzeits of tzaddikim have become events
of major gatherings at various burial sites.
Some time ago I became acquainted with a man by the name of R`
Mordechai, who was having a very difficult time with shidduchim. He had
gone out for years and was becoming disillusioned. After more than a
decade of trying, he was just about to give up. Around that time, a very
poor bachur had come from Eretz Yisrael who needed assistance during his
trip to the States. R` Mordechai took Shlomo under his wing and literally
took care of him night and day. After staying for a few months, Shlomo
was ready to return home.
Before leaving, he begged R` Mordechai, "You have shown me so
much kindness. Tell me something I can do to repay you." When R`
Mordechai refused payment of any kind, Shlomo said to him, before
leaving for the airport, "I know what I can do for you. I live in Netivot, and
as soon as I get home, I will go to the kever of the great tzaddik, the Baba
Sali, and ask for a shidduch for you." With those words, he left.
The next evening, R` Mordechai received a call from a person he did
not know, who wanted to suggest a shidduch. After checking out the refer-
ences, R` Mordechai agreed to go out the following day. At the first meeting
it was clear that they had much in common and there was a mutual inter-
est. The interest grew greater with each meeting. After a few weeks of
going out, the couple was ready to get engaged.
At the same time, R` Mordechai did not forget his friend Shlomo from
Netivot. He decided to give him a call to let him know the good news. When
Shlomo heard the good news, he asked, "What is the family name of the
kallah?" When he heard the reply, he started to shout, "Baruch Hashem,
baruch Hashem! I knew that going to the Baba Sali`s kever would help, but
I never knew it would help so quickly!"
Shlomo then revealed that when he had gone to the kever to daven for
Mordechai, all of his feelings and emotions broke loose. R` Mordechai had
given of himself totally to help him, and now, Shlomo davened for him as
one davens for his closest friend.
While he was thus praying, a man who was present saw Shlomo
crying. He asked if everything was alright. Shlomo explained that he had
just returned from the United States and someone there had done so much
for him. He now wanted to ask Hashem that his friend should finally merit
to meet his basherte. Shlomo then proceeded to tell the stranger many
wonderful things about his friend.
When he was finished, the man said, "From all that you`ve told me
about your friend, he sounds just perfect for my niece, who lives in the
U.S." Shlomo gave the man Mordechai`s number, and within hours, the
connection was made!
I give to the Children of Israel; one man each from his father`s tribe
shall you send, every one a leader among them" (Bamidbar 13:2).
The Talmud tells us that Calev, one of the Twelve Spies, went to
Hevron to visit the burial sites of the Patriarchs. He went there to daven
to Hashem to be protected from the bad counsel of the Spies. This is a
Biblical source for going to daven at the graves of tzaddikim (righteous
people).
It is interesting to note that although the Spies were direct
emissaries of Moshe Rabbeinu, Calev nevertheless went to the graves of
the tzaddikim to ask for protection. Wasn`t being an emissary of Moshe
Rabbeinu enough to protect him from negative influences? We can see from
this the great merit and power of davening at the graves of our holy
forefathers.
Our Sages tell us that "Gadol b`misosom yoser m`bechayeihem" —
"greater are they in their death than in their life." Sometimes a tzaddik`s
power may even be greater after he leaves this world.
There is a fascinating Responsa in the Chasam Sofer concerning the
Chevra Kadisha (burial society) of two cities who were arguing. Each one
wanted to claim a certain tzaddik as belonging to their town, in order to
gain the rights to bury him in their cemetery.
The tzaddik not only has the power to shield others during his
lifetime, but even after his passing. Even the mere mention of a tzaddik`s
name is a source of blessing. When saying something in the name of a
tzaddik, we are cautioned that we should quote accurately, as we learn:
"sfosov dovevos bakever" — that when a person quotes a tzaddik, his lips
move in the grave.
There is a question as to how one should pray at these holy places.
The Maharil is of the opinion that when one davens at a kever, he should
direct his prayers straight to Hashem. Accordingly, we ask Hashem to
please accept our prayers and supplications in the merit of the great
tzaddik who is buried there.
The Maharam Schick, however, says that one is permitted to ask the
deceased to intercede to G-d on his behalf.
Over the years, there has been an increase in the numbers of people
who have gone to great lengths to visit kivrei tzaddikim. Thousands of
people flock to Miron every year on Lag B`Omer, the yahrzeit of R` Shimon
bar Yochai, and converge on Netivot on the Yarhzeit of the Baba Sali. They
travel to Lizhensk on the yahrzeit of the Noam Elimelech, and to Uman,
the burial place of Rabbi Nachman of Breslav, every Rosh Hashana. Even
here in the United States, the yahrzeits of tzaddikim have become events
of major gatherings at various burial sites.
Some time ago I became acquainted with a man by the name of R`
Mordechai, who was having a very difficult time with shidduchim. He had
gone out for years and was becoming disillusioned. After more than a
decade of trying, he was just about to give up. Around that time, a very
poor bachur had come from Eretz Yisrael who needed assistance during his
trip to the States. R` Mordechai took Shlomo under his wing and literally
took care of him night and day. After staying for a few months, Shlomo
was ready to return home.
Before leaving, he begged R` Mordechai, "You have shown me so
much kindness. Tell me something I can do to repay you." When R`
Mordechai refused payment of any kind, Shlomo said to him, before
leaving for the airport, "I know what I can do for you. I live in Netivot, and
as soon as I get home, I will go to the kever of the great tzaddik, the Baba
Sali, and ask for a shidduch for you." With those words, he left.
The next evening, R` Mordechai received a call from a person he did
not know, who wanted to suggest a shidduch. After checking out the refer-
ences, R` Mordechai agreed to go out the following day. At the first meeting
it was clear that they had much in common and there was a mutual inter-
est. The interest grew greater with each meeting. After a few weeks of
going out, the couple was ready to get engaged.
At the same time, R` Mordechai did not forget his friend Shlomo from
Netivot. He decided to give him a call to let him know the good news. When
Shlomo heard the good news, he asked, "What is the family name of the
kallah?" When he heard the reply, he started to shout, "Baruch Hashem,
baruch Hashem! I knew that going to the Baba Sali`s kever would help, but
I never knew it would help so quickly!"
Shlomo then revealed that when he had gone to the kever to daven for
Mordechai, all of his feelings and emotions broke loose. R` Mordechai had
given of himself totally to help him, and now, Shlomo davened for him as
one davens for his closest friend.
While he was thus praying, a man who was present saw Shlomo
crying. He asked if everything was alright. Shlomo explained that he had
just returned from the United States and someone there had done so much
for him. He now wanted to ask Hashem that his friend should finally merit
to meet his basherte. Shlomo then proceeded to tell the stranger many
wonderful things about his friend.
When he was finished, the man said, "From all that you`ve told me
about your friend, he sounds just perfect for my niece, who lives in the
U.S." Shlomo gave the man Mordechai`s number, and within hours, the
connection was made!
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