tag:blogger.com,1999:blog-52583883215869882352024-03-13T13:40:46.891+02:00Mevaser Tov WeeklyChassidic Teachings by the Biala Rebbe shlita, Rav and Av Beis Din of Lugano, SwitzerlandDWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.comBlogger25125tag:blogger.com,1999:blog-5258388321586988235.post-73628503366374707282017-01-11T14:22:00.000+02:002017-01-11T14:22:53.874+02:00Making Torah a Part of Us<div class="MsoTitle" style="text-indent: 0cm;">
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<span lang="HE" style="font-family: EFT_Textina;">וַיִּגַּשׁ אֵלָיו יְהוּדָה וַיֹּאמֶר בִּי אֲדֹנִי
יְדַבֶּר נָא עַבְדְּךָ דָבָר בְּאָזְנֵי אֲדֹנִי וְאַל יִחַר אַפְּךָ בְּעַבְדֶּךָ כִּי כָמוֹךָ כְּפַרְעֹה.<o:p></o:p></span></div>
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<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>“Yehuda approached him
and said, ‘Please, my lord. Let your servant speak some words in the ears of my
master, and do not be angry with your servant, for you are like Pharaoh.’”<o:p></o:p></div>
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The simple explanation of “<i>Bi adoni</i>” is an address to
Yosef, meaning, “Please, my lord.” However, some interpret it on another level
as a statement, “<i>Bi Adoni</i>,” meaning, “Hashem is within me.” Since the
Divine Presence was within him, Yehuda had nothing to fear from Pharaoh or from
his viceroy, Yosef.<o:p></o:p></div>
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The truth is that every Jew has the potential of carrying the
Divine Presence with him wherever he goes, but how do we reach this level?<span dir="RTL" lang="HE" style="font-family: EFT_Textina; font-size: 12.0pt; line-height: 115%; mso-ansi-font-size: 11.0pt;"><o:p></o:p></span></div>
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The Midrash comments on the verse, <span dir="RTL" lang="HE" style="font-family: EFT_Textina; font-size: 12.0pt; line-height: 115%; mso-ansi-font-size: 11.0pt;">וְיִקְחוּ לִי תְּרוּמָה</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span> </span>“Take for me” (which was stated in
regard to the donations offered for the construction of the Mishkan), that when a person takes the Torah, he “takes”
Hashem together with it. Thus <span dir="RTL" lang="HE" style="font-family: EFT_Textina; font-size: 12.0pt; line-height: 115%; mso-ansi-font-size: 11.0pt;">וְיִקְחוּ לִי</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span> </span> is interpreted to mean, “Take Me,” - take
Hashem Himself, since the Torah and Hashem are one.<o:p></o:p></div>
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The Midrash explains with a parable to a king whose only
daughter got engaged. The king told his
daughter’s groom, “I cannot withhold my daughter from you, since she is your
wife. Nor can I bear to be separated from her.
Therefore, make a place for me in your home, so I can come and visit
you.”<o:p></o:p></div>
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Hashem gave the Torah to Bnei Yisrael. He cannot bear to separate Himself from it.
Nor can He deny the Torah to Klal Yisrael. Instead He asks us to make for Him a
place wherever we go, so that He can be together with us and the Torah, as is
written “Make a Mikdash for Me.”<a href="file:///C:/Users/daniel/Google%20Drive/Work/Mevaser%20Tov/year%208/Making%20Torah%20a%20Part%20of%20Us.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Palatino Linotype","serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: EFT_Textina; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a><o:p></o:p></div>
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The Toldos Adam explains that the Beis HaMikdash is not just
a physical structure. Even after the
physical Beis HaMikdash was destroyed, there remained a Beis HaMikdash inside
every Jew, that travels with us throughout the Golus. “Make for Me a Mikdash to stay in every
Jewish soul, so that I can be with you and the Torah.” This is the “Bi Adoni”
of which Yehuda spoke, the Divine Presence within every Jew.<o:p></o:p></div>
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But how to we make this place inside of us that Hashem asks
of us, so that He can dwell with us?<o:p></o:p></div>
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<b>Tavlin for the Yetzer Hara<o:p></o:p></b></div>
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The Gemara tells us that Hashem created the yetzer hara, and
He created the Torah as its “<i>tavlin</i>.”<a href="file:///C:/Users/daniel/Google%20Drive/Work/Mevaser%20Tov/year%208/Making%20Torah%20a%20Part%20of%20Us.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Palatino Linotype","serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: EFT_Textina; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>
In context, the word “<i>tavlin</i>” is used to mean a cure. Since Hashem Himself created the yetzer hara,
He best understands how to treat it. The only cure for the yetzer hara is
Torah.<o:p></o:p></div>
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However, the word “<i>tavlin</i>” literally means a spice
that gives good taste to food. Not only can Torah be used to combat and defeat
the yetzer hara, it can also be used to give the yetzer hara a good taste, so
to speak.<o:p></o:p></div>
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Everything in creation can be used towards good purpose,
even the yetzer hara. The Tanya and Toldos Adam distinguish between one who
defeats the yetzer hara, and one who subdues it to use it for good. Using the
yetzer hara for good is an even greater achievement than just defeating it.<o:p></o:p></div>
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For example, conceit is a bad thing, but a person must have a
sense of pride and self-respect. He must believe in himself, in order to overcome
the challenges he will face in his religious observance. Through Torah, even the negative aspects of a
person’s being are turned to good. Every aspect of his being becomes good, and
he becomes a fitting dwelling for the Divine Presence.<o:p></o:p></div>
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<b>Laboring in Torah Study<o:p></o:p></b></div>
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The Gemara states as follows:<o:p></o:p></div>
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<span lang="HE" style="font-family: EFT_Textina;">אמר רבי יהושע בן לוי: המהלך בדרך ואין עמו לוייה
- יעסוק בתורה, שנאמר כי וכו'. חש בראשו - יעסוק בתורה, שנאמר וכו' . חש בגרונו - יעסוק
בתורה, שנאמר וכו'. חש במעיו - יעסוק בתורה, שנאמר וכו'. חש בעצמותיו - יעסוק בתורה,
שנאמר וכו'. חש בכל גופו - יעסוק בתורה, שנאמר ולכל בשרו מרפא</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"><span dir="LTR"></span><span dir="LTR"></span>.</span><span lang="HE" style="font-family: EFT_Textina;"><o:p></o:p></span></div>
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R’ Yehoshua ben Levi taught: If a person walks
alone and has no one to accompany him, he should study Torah as he goes. If his head aches, he should study Torah. If
his throat aches, he should study Torah. If his stomach aches, he should study
Torah. If his bones ache, he should study Torah. If his whole body aches, he
should study Torah, as is written, “It cures all his flesh.”<a href="file:///C:/Users/daniel/Google%20Drive/Work/Mevaser%20Tov/year%208/Making%20Torah%20a%20Part%20of%20Us.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Palatino Linotype","serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: EFT_Textina; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a>
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As we walk through the hardships of this world, and have no
one to accompany us and give us encouragement, we should study Torah. The Torah
will give us strength. If a person has a
headache in a physical sense, or in a spiritual sense - if bad thoughts keep
entering his mind - he should study Torah. Torah is the cure for all life’s physical,
emotional and spiritual ailments.<o:p></o:p></div>
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The above Gemara implies that in addition to the general
cure of Torah study for all life’s ailments, there are aspects of Torah that
are specifically suited to curing individual issues. Each Masechta of the Gemara has its own
special <i>segulah</i>. When people would come to Rav Shmuel Saks, the rav of
the city of Biala, for a beracha, he would instruct them to learn a certain Masechta,
as appropriate to their needs.<o:p></o:p></div>
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The Torah is indeed a great <i>segulah</i> for all forms of
blessing, but there are conditions for this <i>segulah</i> to wok. Sometimes we
find people who learn Torah, but it does not resolve for them these issues.<o:p></o:p></div>
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The best medicine won’t help if the patient doesn’t swallow
it. The body needs to absorb the medicine for it to work. So too, to the extent
that a person absorbs the Torah, making it one with himself, it is able to help
him.<o:p></o:p></div>
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<b>Conditions for Absorbing the
Torah<o:p></o:p></b></div>
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The verse from Shema that commands us to study Torah uses
the word, “<i>shinantam</i>,” which in context means study, but it also means
“sharpen.” Our Sages learn from here
that we must achieve such understanding and memory of our Torah studies that it
becomes “sharp upon our tongues.” When asked a question about our studies, we
should be able to answer quickly and articulately, without having to stutter or
fumble about for an answer. The Torah we learn must be clear in our minds, and
quick on our tongues.<o:p></o:p></div>
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There is Written Torah - the written Tanach, and also a Torah
She’baal Peh - the Torah we are meant to memorize. Although permission was granted
to write Torah She’baal Peh in the form of the Mishna and Gemara, the essential
Torah She’baal Peh still remains that which we have absorbed inside of us, not
that which is written.<o:p></o:p></div>
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When we have a clear, articulate and well organized
knowledge of the Torah we have studied, it becomes a part of us, absorbed deep
within us. This is a product of laboring
to understand it, and reviewing it again and again until it becomes an
inseparable part of us. This is a condition for receiving the healing <i>segulos</i>
of the Torah.<o:p></o:p></div>
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Two more conditions can be found in the Gemara, which
compares Torah to a kind of necklace that was worn loosely around the neck, and
often beneath one’s beard. Rashi explains two aspects of this metaphor. First, the necklace is loose. It does not choke the wearer. So too, a Torah scholar must be pleasant and
friendly to those around him, and not “choke them”, so to speak, with an overbearing
or belligerent nature. Secondly, Rashi explains, it is worn under the beard and
rarely seen, unless the wearer chooses to lift his chin. So too, the Torah scholar spends most of his
time in the yeshiva, and is rarely seen outside in the market. The Gemara
concludes that if a person fulfills these conditions, he will be successful in
his Torah study.<a href="file:///C:/Users/daniel/Google%20Drive/Work/Mevaser%20Tov/year%208/Making%20Torah%20a%20Part%20of%20Us.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Palatino Linotype","serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: EFT_Textina; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></a><o:p></o:p></div>
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<i>Derech eretz</i> precedes Torah. In order to absorb the
Torah, and let it become a <i>tavlin</i> and a cure for the yetzer hara, a
person must have the <i>middos tovos, bein adam l’chaveiro</i>, and pleasant
behavior that are prerequisites for Torah. He will be able to review the Torah
again and again, until he knows by heart hundreds or even thousands of pages of
Gemara. Then the Torah can become a part of him, and a cure that spreads throughout
his body. <o:p></o:p></div>
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This is what Hashem said, “Make for Me a place to dwell
within you.” Hashem wants to be with us and with the Torah that we learn, but
we have to prepare for Him an appropriate dwelling, through good <i>middos</i>,
<i>bein adam l’makom</i> and <i>bein adam l’chaveiro,</i> and by toiling in
Torah study. But if a person learns superficially, does not really labor to
understand what he learned, and does not review it until he remembers it, then
the Torah cannot be a <i>tavlin</i> for his yetzer hara.<o:p></o:p></div>
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The Belzer Rav <i>zt”l</i> once told me in the name of his
grandfather, Rebbe Yehoshua of Belz <i>zt”l</i>, who said in the name of Chozeh
of Lublin, that review (“<i>chazarah</i>”) is not just a means to remember. It
is also a <i>segulah</i> for remembering. <o:p></o:p></div>
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The essence of Torah is to know it well, by working hard on
it, and by preparing ourselves with the <i>middos</i> and <i>derech eretz</i>
that allow the Torah to become a part of us.<o:p></o:p></div>
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<b>Joy of Torah<o:p></o:p></b></div>
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The Gemara tells us that a person who rejoices with a
chassan and kallah at their wedding merits to receive the Torah. The commentaries
explain that the joy of Torah is a fitting reward for those who help others
rejoice.<o:p></o:p></div>
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Joyous occasions need to be shared. In hard times, G‑d forbid, a person can cry
alone, but a person can never dance alone. He needs others to share his joy. <o:p></o:p></div>
<span style="font-family: "Palatino Linotype","serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: EFT_Textina; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">May we merit to achieve clarity and joy in our Torah study. May there be many joyous occasions in Klal
Yisrael. And may we merit the greatest
joy, with the coming of Moshiach soon and in our days. </span>
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<a href="file:///C:/Users/daniel/Google%20Drive/Work/Mevaser%20Tov/year%208/Making%20Torah%20a%20Part%20of%20Us.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-family: Symbol; font-size: 8.0pt; mso-ascii-font-family: "Palatino Linotype"; mso-char-type: symbol; mso-hansi-font-family: "Palatino Linotype"; mso-symbol-font-family: Symbol;">·</span></span></a><span style="font-size: 8.0pt;"> From Sheva Berachos and Maamad HaTorah, Teves 5777<o:p></o:p></span></div>
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<a href="file:///C:/Users/daniel/Google%20Drive/Work/Mevaser%20Tov/year%208/Making%20Torah%20a%20Part%20of%20Us.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Palatino Linotype","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: EFT_Textina; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a> Midrash Rabba, Terumah<o:p></o:p></div>
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<a href="file:///C:/Users/daniel/Google%20Drive/Work/Mevaser%20Tov/year%208/Making%20Torah%20a%20Part%20of%20Us.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Palatino Linotype","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: EFT_Textina; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a> Kiddushin 30b<o:p></o:p></div>
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<a href="file:///C:/Users/daniel/Google%20Drive/Work/Mevaser%20Tov/year%208/Making%20Torah%20a%20Part%20of%20Us.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Palatino Linotype","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: EFT_Textina; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a> Eurvin 54a<o:p></o:p></div>
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<a href="file:///C:/Users/daniel/Google%20Drive/Work/Mevaser%20Tov/year%208/Making%20Torah%20a%20Part%20of%20Us.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Palatino Linotype","serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: EFT_Textina; mso-bidi-language: HE; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></a> Eruvin 54a<o:p></o:p></div>
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DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-75310882565712520012017-01-02T13:41:00.003+02:002017-01-02T13:41:44.621+02:00Miracles Embedded in Nature<div align="left" class="MsoNormal" style="margin-bottom: 10pt; text-indent: 0cm;">
Chanukah was instituted in memory of the miracles that
occurred to our forefathers “in those days at this time.” Throughout Tanach, we
find many instances of miraculous victories, in which a handful of Jewish
soldiers defeated great armies of our enemies.
Why was no holiday instituted for the victory of Gideon and his 300
soldiers over the giant Midian army for example?<o:p></o:p></div>
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Some
explain based on the Gemara, which states the Chanukah was not instituted as a
holiday until the following year <span style="font-size: 8.0pt; line-height: 115%;">(Shabbos
21b)</span>. When they felt inspired on
the following year at the same time, they realized that the miracle had left an
impression for years to come. Therefore,
it was instituted as a recurring holiday throughout the years.<o:p></o:p></div>
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Still,
this itself requires thought. Why did some miracles, such as Chanukah, Purim,
and the Exodus from Egypt, create an impression for years to come, while
others, such as Gideon’s victory, did not?<o:p></o:p></div>
<h2>
Stipulation with Creation<o:p></o:p></h2>
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After
the splitting of the Red Sea, we find the verse, <span dir="RTL" lang="HE" style="font-family: EFT_Textina;">וַיָּשָׁב הַיָּם לְאֵיתָנוֹ</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span> </span>“The Sea returned to its might.” The Midrash rearranges
the letters of this verse, and reads it as <span dir="RTL" lang="HE" style="font-family: EFT_Textina;">וַיָּשָׁב הַיָּם לְתנָאוֹ</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE"><span dir="LTR"></span><span dir="LTR"></span> </span>“the
sea returned to its stipulation.” The Midrash explains that when Hashem first
created the world, He stipulated with the Red Sea that it would split for Bnei
Yisrael <span style="font-size: 8.0pt; line-height: 115%;">(Bereishis Rabbah 5:5)</span>.
<o:p></o:p></div>
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Part
of the stipulation was that after the sea split, it would return to its “might”
- to its original state. This was also
part of the miracle. It seemed as if everything had gone back to normal, but in
fact the sea - even after it returned to its original state - was still
experiencing a miracle, which had been stipulated from the beginning of
creation.<o:p></o:p></div>
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For
this reason, Rebbe Pinchas ben Yair was able to split the Ginai River <span style="font-size: 8.0pt; line-height: 115%;">(Chullin 7a)</span>. He accessed the
miracle of the splitting of the sea, which was still present in creation even
after the Red Sea regained its original form.<o:p></o:p></div>
<h2>
Distorting Creation<o:p></o:p></h2>
<div align="left" class="MsoNormal" style="margin-bottom: 10pt;">
The
Gemara tells the story of a man whose wife died and left him with a small
baby. He could not afford to hire a
nursemaid for the baby, so Hashem made for him a miracle and enabled him to
nurse the baby himself. One Sage commented on the greatness of this person,
that Hashem made such a miracle for him. Another Sage argued that it was a
disgrace to this person, that Hashem distorted creation on his behalf rather
than just giving him the money to hire a nursemaid <span style="font-size: 8.0pt; line-height: 115%;">(Shabbos 53b)</span>.<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-bottom: 10pt;">
Why
was this considered a disgraceful distortion of nature, whereas miracles such
as the jug of oil that burned for eight days were worthy of instituting a
holiday in celebration? <span dir="RTL" lang="HE" style="font-family: EFT_Textina;"><o:p></o:p></span></div>
<h2>
Not all Miracles are Supernatural<o:p></o:p></h2>
<div align="left" class="MsoNormal" style="margin-bottom: 10pt;">
To
understand this better, let us consider what it means the Hashem made a
stipulation with creation. He is the Creator and can do as He wills, with or
without the consent of His creation. Why did He need to make a stipulation?<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-bottom: 10pt;">
Rather,
this means that there are scientific laws of how the world operates. A clause
was added to these laws that nature would change as necessary for the benefit
of Klal Yisrael. These changes are not supernatural, per se, since they do not override
the laws of nature. They were a clause in the laws of nature, from the moment
that nature itself was first created. Therefore, they are not considered disgraceful
distortions of nature. <o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-bottom: 10pt;">
Holidays
were instituted in memory of these miracles, since they became part of the
yearly cycle of nature. The miracle of Chanukah created a new pattern of
nature. Even when the forces of good face overwhelming opposition from the
forces of evil - such that there seems to be no hope at all of victory - the
laws of nature dictate that good will indeed triumph over evil, despite all
odds. Even if it seems that no light remains, and everything is dark, if we
search hard enough, we will find a jug of pure oil with which to rekindle the
lights. A point of goodness always
remains in every Jewish soul, even if it seems that the Greeks of our times have
rendered all the oil of his soul impure.<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-bottom: 10pt;">
Throughout
our travails in Golus, we have been rescued from the brink of destruction time
and time again. As it has been with our
nation as a whole, so it is with every individual. Therefore, no matter how
bleak the situation might seem, even when no means of rescue is in sight, there
is never any cause for despair. <o:p></o:p></div>
<br />
<div align="left" class="MsoNormal" style="margin-bottom: 10pt;">
Chanukah
and Purim were established as “weekday” holidays (without the restrictions of
the other Yomim Tovim) so that the power of their miracles could be felt even
in the mundane “weekdays” - the era of spiritual descent before Moshiach’s
arrival. Even in the darkest times of our lives, we can find miracles of
Chanukah within the natural world that surrounds us. <o:p></o:p></div>
DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-28895973056621440622016-12-12T17:22:00.000+02:002016-12-12T17:22:47.845+02:00Telling Right from Wrong<div class="hebrewquoteCxSpFirst" dir="RTL" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 78.0pt; margin-right: 70.5pt; margin-top: 12.0pt; mso-add-space: auto;">
<span lang="HE" style="font-family: EFT_Textina; font-size: 12.0pt; line-height: 115%;"><br /></span></div>
<div class="hebrewquoteCxSpFirst" dir="RTL" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 78.0pt; margin-right: 70.5pt; margin-top: 12.0pt; mso-add-space: auto;">
<span lang="HE" style="font-family: EFT_Textina; font-size: 12.0pt; line-height: 115%;"><br /></span></div>
<div class="hebrewquoteCxSpFirst" dir="RTL" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 78.0pt; margin-right: 70.5pt; margin-top: 12.0pt; mso-add-space: auto;">
<span lang="HE" style="font-family: EFT_Textina; font-size: 12.0pt; line-height: 115%;">וַיִּוָּתֵר
יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר. וַיַּרְא כִּי לֹא
יָכֹל לוֹ וַיִּגַּע בְּכַף יְרֵכוֹ וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ...</span><span lang="HE" style="font-family: EFT_Textina;"> </span><span lang="HE" style="font-family: EFT_Textina; font-size: 12.0pt; line-height: 115%;">עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל
אֶת גִּיד הַנָּשֶׁה אֲשֶׁר עַל כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף
יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה.<o:p></o:p></span></div>
<div class="hebrewquoteCxSpLast" dir="RTL" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="style1CxSpFirst">
In this week’s parsha, Yaakov struggled against
Eisav’s guardian angel until he finally defeated it, but not before the angel
wounded him in the “<i>gid hanasheh</i>” sinew of his thigh. This was a
spiritual struggle, which corresponds to our own struggles against the yetzer
hara. The Toldos Yakov Yosef explains the verse, “Therefore the children of
Israel do not eat the <i>gid hanasheh</i> until this day” to mean that the
spiritual damage caused to Yaakov Avinu still afflicts us to this day.<o:p></o:p></div>
<div class="style1CxSpFirst">
<br /></div>
<div class="style1CxSpMiddle">
What was this damage? How are we meant to cope with
it, or perhaps even heal it?<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
Yaakov Avinu prayed, “Rescue me from my brother, from
Eisav.” We struggle against the yetzer hara on two levels. On one level, we
fight against the inclinations of “Eisav” that we know are evil. This is simply
a battle of willpower. <o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
However, there is another, harder battle against the
yetzer hara that poses as our brother and friend. It warps our judgment and
distorts our values, until we cannot even tell good from evil, or right from
wrong.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
This is the hardest struggle of all. This kind of
yetzer hara is characterized as a wound on the thigh, since it undermines our
stability. When we do not even know what we stand for, we cannot stand strong. Yaakov
fought Eisav’s angel throughout the night until the daybreak, since this aspect
of the yetzer hara is characterized as the dark night, in which we cannot see
the way before us.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
The three Avos instituted the three daily prayers.
Yaakov instituted the prayer of Maariv for night, so that we could pray for the
clarity to see through the darkness until the morning of Redemption arrives. We
pray for Hashem’s help to guide us on the right path, since it is not always
obvious. <o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
The verse tells us that when Yaakov was left alone,
the angel attacked him. From here we see that when we are alone, we are most
susceptible to the yetzer hara that confuses right with wrong. By gathering together with others in love and
friendship, we benefit from the special Divine favor that guides the united
community down the right path.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<br />
<div class="style1CxSpLast">
Thus, the Torah provides us with two remedies for this
yetzer hara. Through prayer and unity, we can tell wrong from right and
maintain our values throughout the night of Golus, until the morning of
Redemption arrives.<o:p></o:p></div>
DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-66741857577200876142016-11-13T10:35:00.001+02:002016-11-14T14:24:57.817+02:00<div class="style1CxSpFirst">
Parshas Noach, Seudah Shlishis 5777, Jerusalem<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
</div>
<br /></div>
<h2>
Destructive Criticism</h2>
<h3>
(or, "Dealing with Mean People")</h3>
<div class="style1CxSpFirst">
<br /></div>
<div class="style1CxSpFirst">
The Torah tells us that Noach was a “tzaddik in his
generation.” Rashi comments that some of our Sages explain “in his generation”
to Noach’s credit. He managed to rise above the influence of his wicked
generation and become a tzaddik. Others explain it as a criticism. He was
righteous only compared to the wicked of his generation. In a generation of
other righteous people, such as Avraham Avinu, he would not have been reckoned
righteous.<o:p></o:p></div>
<div class="style1CxSpFirst">
<br /></div>
<div class="style1CxSpMiddle">
If the verse can be interpreted positively, to
Noach’s credit, why does the second opinion choose to interpret it negatively?
Why be cynical, if one could just as easily be gracious?<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
The Divrei Yisrael notes that Rashi attributes the
positive interpretation to “Rabboseinu” - our Sages. He does not attribute the negative
interpretation to the Sages, but simply writes, “Some say.” These were not the
Sages, but the sour minded fault finders of his times, who viewed his every
good deed with pessimism and scorn.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
Rashi tells us this to stress the emotional <i>nisayon</i>
that Noach had to endure. No matter how
hard he tried to rise above the bad influences around him and improve himself,
there were always people who would criticize him and sneer at his faults. “You
think you are a tzaddik, but compared to a true tzaddik, you are nothing,” they
said.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
As a person tries to improve and overcome his faults,
rather than finding applause and encouragement, he often meets with the harsh
insults of those who would discredit him in precisely those same areas that he
tries hardest to improve.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
For example, the Torah tells us that Moshe Rabbeinu
was the most humble person in the world.
Yet Korach challenged Moshe and blamed him for trying to arrogantly
exalt himself over the Jewish people, <span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: "eft_textina"; font-size: 12.0pt; line-height: 115%;"><span dir="RTL"></span><span dir="RTL"></span>"מַדּוּעַ
תִּתְנַשְּׂאוּ עַל קְהַל ה'"</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> - “Why do you raise yourself above the
congregation of Hashem?” <span style="font-size: 10.0pt; line-height: 115%; mso-bidi-font-size: 11.0pt;">(<i>Bamidbar</i> 16:3)</span>.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
Rebbe Yitzchak of Vorke had great love for the Jewish
people and made endless efforts to raise money for charity. One time, he and
his gabbai came to a city to raise money for <i>pidyon shvuyim</i> (releasing
captives), and discovered billboards posted all over the streets, deriding him
as a selfish fraud, who kept all the money he raised for himself. The gabbai was shocked and angered to see his
great Rebbe slandered like that, but Rebbe Yitzchak just smiled. <o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
“The yetzer hara works in many ways to stop a person
from growing,” Rebbe Yitzchak explained. “After a person has overcome all the
obstacles, the yetzer hara’s last attack is to publicly humiliate him for being
the very opposite of what he has worked so hard to become. Once a person has
endured this final attack, the yetzer hara has no more weapons against him.”<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
The Chasam Sofer writes that every Jewish leader has
his opponents. Overcoming those
opponents is a crucial part of the leader’s rise to greatness. From the first moment that Moshe Rabbeinu
arose in Egypt to lead Bnei Yisrael, Dasan and Aviram rose to oppose him.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
(Hardest of all is when our opponents are from our
own family. Moshe Rabbeinu had these too, as even his brother and sister,
Aharon and Miriam, spoke against him.)<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
The truth is that every Jew is a tzaddik. We are all
leaders in our own special way, and in our own special traits. The Yid HaKodesh
taught that in addition to the 613 mitzvos that we all must fulfill, each
person has two particular mitzvos that he was sent down to this world
specifically to fulfill. The mitzvah for which he feels the greatest enthusiasm
is his own special positive commandment, while the aveirah that he finds the
most difficulty resisting is his own special prohibition.<o:p></o:p></div>
<div class="style1CxSpMiddle">
As we work our hardest to fulfill these special mitzvos,
we find our greatest opponents. We must be prepared for this challenge, since
it will certainly come. Precisely on what we have worked the hardest to
achieve, people will try to discredit us the most. <o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div class="style1CxSpMiddle">
The Noam Elimelech davened, “We should see the qualities
of our fellows, and not their faults.” People are inclined to find fault in others,
precisely in the areas that they have the greatest quality.<o:p></o:p></div>
<div class="style1CxSpMiddle">
Rebbe Yechezkel of Kozmir said that the credit of
Noach was even greater, since he grew so much despite the gainsayers who would
always find fault in him. He kept on
building the ark, even as people mocked him for it.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<br />
<div class="style1CxSpLast">
The Torah could have avoided any misinterpretation and
written very clearly that Noach was a true tzaddik. However, the Torah
deliberately left room for the gainsayers to mock him, that he was only a
tzaddik relative to his wicked generation.
The Torah wished to teach us that enduring scorn and criticism is a
necessary part of our spiritual growth. We must have the strength and fortitude
to keep growing, and keep striving towards what is right, even as others mock
us for it.<o:p></o:p></div>
DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-56312814179311398832016-10-30T11:40:00.000+02:002016-11-13T11:41:54.400+02:00<div class="MsoTitle" style="text-indent: 0cm;">
<span style="line-height: 115%;"><span style="font-family: inherit;">Parshas Bereishis, Seuda Shlishis 5777</span></span></div>
<div class="MsoTitle" style="text-indent: 0cm;">
<span style="font-size: 18.0pt; line-height: 115%;"><br /></span></div>
<div class="MsoTitle" style="text-indent: 0cm;">
<span style="font-size: 18.0pt; line-height: 115%;">Renewal and Preservation</span></div>
<div class="MsoNormal">
<br /></div>
<br clear="ALL" />
<br />
<div class="style1CxSpFirst">
When Ptolemy forced the Sages to translate the Torah,
they adapted certain verses to avoid any incorrect conclusions that might have
been drawn from the literal translation. Instead of writing, “<i>Bereishis bara
Elokim</i>,” they wrote, “<i>Elokim bara bereishis</i>,” so that no one might
think that there is a being called Bereishis that created Elokim, <i>chas
v’shalom</i>.<o:p></o:p></div>
<div class="style1CxSpMiddle">
If <i>“Elokim bara bereishis”</i> is the clearest
wording of the verse, why did the original Hebrew verse not state so as well?
Why did the Torah have to begin with the word “Bereishis”?<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div align="center" class="style1CxSpMiddle" style="text-align: center; text-indent: 0cm;">
<b>The Worlds that Preceded Us<o:p></o:p></b></div>
<div class="style1CxSpMiddle">
The Midrash says that before Hashem created this
world, He created many other worlds, each of which He destroyed in turn until
He arrived at this world, which He allowed to remain. This seems to imply that
Hashem was unsatisfied with His original creations, and through some process of
trial and error He finally arrived at a satisfactory world.<o:p></o:p></div>
<div class="style1CxSpMiddle">
However, this is unthinkable. Hashem is perfect, and
so are His handiworks. He could have made the desired world at once, and not
gone through a series of imperfect worlds which needed to be destroyed.
Obviously, the previous worlds - which had to be destroyed - were a deliberate
and necessary preparation for this perfect world.<o:p></o:p></div>
<div class="style1CxSpMiddle">
This is an integral foundation of creation, and a
necessary aspect of how the world must operate. Hashem made these worlds and
destroyed them, in order to lay the foundation for this world, in which things
must also rise and fall, be built and then destroyed, to clear the way for
better things to follow.<o:p></o:p></div>
<div class="style1CxSpMiddle">
Such was the case with Noach, who emerged from the
Ark to find an entirely new world, unrecognizable from the world before the
Flood. The Flood destroyed Noach’s first
world, to make way for a better world to come.<o:p></o:p></div>
<div align="center" class="style1CxSpMiddle" style="text-align: center;">
<b><br /></b></div>
<div align="center" class="style1CxSpMiddle" style="text-align: center;">
<b>Klal
Yisrael is the Soul of Creation<o:p></o:p></b></div>
<div class="style1CxSpMiddle">
The Midrash states that man was created on Erev
Shabbos, so that everything would be prepared for him as soon as he was born.
Since he was the purpose and meaning of creation, everything else was created
first in preparation for his arrival.<o:p></o:p></div>
<div class="style1CxSpMiddle">
The Divrei Binah adds that for this same reason
Hashem first created Adam’s body and then breathed into it his soul, as the
verse states, “Hashem formed Adam from the dust of the earth and blew into his
nostrils a living soul.” Since the soul is the meaning and purpose of the body,
the body was created first and the soul then blown into it, rather than first
blowing the soul into this world and then forming a body around it.<o:p></o:p></div>
<div class="style1CxSpMiddle">
In the same way, Klal Yisrael is the soul of the
world. The world was first created, and then Klal Yisrael was placed upon the
world as the meaning and the purpose of the world.<o:p></o:p></div>
<div class="style1CxSpMiddle">
There are many levels of souls. The Tzaddikim have
high and holy souls, which wield a different sort of influence over their
bodies. So too, throughout the
generations, according to the spiritual level of Klal Yisrael in that
generation, so is their ability to uplift the world - which is the “body”, so
to speak, to Klal Yisrael’s soul.<o:p></o:p></div>
<div class="style1CxSpMiddle">
Before Adam’s sin, he had a much higher spiritual
level. Correspondingly, the world was a much holier place. When he sinned and
fell from this high level, the entire world fell with him. It became much more
difficult to draw sustenance from the earth. Adam was forced to eat bread “by
the sweat of his brow,” as compared to the Gan Eden of ease and plenty in which
he lived before his sin. The fall of the world around him was an external
expression of his own spiritual descent.<o:p></o:p></div>
<div class="style1CxSpMiddle">
So too, the world that housed the Avos was on a
higher level than our own world. The Avos lived then, breathing holiness and
meaning into the world, and raising it to a level appropriate to their own
spiritual standing.<o:p></o:p></div>
<div class="style1CxSpMiddle">
Most evident in our own times is the dramatic change
that occurred with the Holocaust, such that world we know today is entirely
different from the world our forefathers knew before the Holocaust. Everywhere
we look, everything is entirely different. The Tzaddikim and Torah leaders that
lived before the Holocaust were incomparable to the Tzaddikim who live today.
It is a different world today, and the style of Torah teaching has changed as
appropriate to the new world. The soul of the world has changed.<o:p></o:p></div>
<div class="style1CxSpMiddle">
This is the meaning of the Midrash that before this
current world in which we live, there were other worlds that Hashem created and
destroyed, one after the other. Hashem granted His creation a special power to
endure destruction and then rise again in a different form, rising from the
ashes, as it were, in a new form.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div align="center" class="style1CxSpMiddle" style="text-align: center;">
<br /></div>
<div align="center" class="style1CxSpMiddle" style="text-align: center;">
<b>Preserving
the Seeds<o:p></o:p></b></div>
<div class="style1CxSpMiddle">
Throughout it all, Klal Yisrael have the power to
preserve the holiness of previous worlds. The worlds that past were destroyed,
but we carry with us the seeds of those worlds, to be planted in the new world
before us. These seeds, planted in the ashes of destruction, take root and
grow. A new generation emerges, with new Torah institutions, new yeshivos, and
new Jewish communities.<o:p></o:p></div>
<div class="style1CxSpMiddle">
Rav Yaakov Emden said that greater than the miracles
of the Exodus, are the miracles of our survival in Exile. Among these miracles
is our astounding ability to preserve the wisdom and ideals of our forefathers,
throughout all the terrible calamities that befall us. Although the world
around us is destroyed, we preserve that seed of holiness and replant it in the
new world that emerges from the ashes. Empires rise and fall, but Klal Yisrael
remains with the same Torah wisdom and Torah values, adapted to the needs of
the times.<o:p></o:p></div>
<div class="style1CxSpMiddle">
This is the meaning of “<i>Bereishis bara</i>.” Hashem
created a power of “<i>Bereishis</i>,” of new beginnings, through which we can
endure one calamity after another, and build new worlds that remain connected
to the worlds that preceded us and preserve their holiness and beauty.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div align="center" class="style1CxSpMiddle" style="text-align: center;">
<b>Personal
Renewal<o:p></o:p></b></div>
<div class="style1CxSpMiddle">
This power exists among our nation as a whole, and
among every individual as well. People go through hardships in their lives, in
which it seems that their entire world and everything they have built has
collapsed into nothing. Yet every Jew has the power of “Bereishis” to begin
again, to preserve what was good and meaningful in his previous world, and
replant it in a new and better world that he or she can build from the ashes. <o:p></o:p></div>
<div class="style1CxSpMiddle">
This is also the power of <i>teshuva</i>, through
which a person can leave behind a world of sin and darkness, and emerge into a
new world, as pure as a newborn child.<o:p></o:p></div>
<div class="style1CxSpMiddle">
<br /></div>
<div align="center" class="style1CxSpMiddle" style="text-align: center;">
<b>Eyes of
Israel<o:p></o:p></b></div>
<div class="style1CxSpMiddle">
The Torah begins with the word, “Bereishis,” rather
than “Elokim,” to teach us that even when “Elokim” is hidden, and we cannot see
Hashem’s loving-kindness surrounding us, we still have the power of “Bereishis”
to rebuild a better world for ourselves. Although we cannot see Hashem’s hand,
or understand the meaning of our difficulties, we must have <i>emunah</i>, that
there is indeed meaning behind it. The
old world had to be destroyed, in order to make room for a better world to
follow.<o:p></o:p></div>
<div class="style1CxSpLast">
It is customary to find connections between the
conclusion of the Torah and its beginning. “<i>L’eini kol Yisrael … Bereishis</i>”
means that Klal Yisrael was granted a special insight to recognize Hashem’s
presence through our mind’s eye, even when we cannot see His presence or fathom
His plan. <i>Emunah</i> is the special
Jewish vision that Hashem granted us, allowing us to understand that although
He is hidden, He is still there, guiding and protecting us, and building for us
the best possible world.<o:p></o:p></div>
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DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-91741401665129266922011-05-05T13:00:00.000+03:002013-02-07T11:01:10.315+02:00<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: "Adobe Caslon Pro","serif"; font-size: 15pt; line-height: 105%; mso-bidi-font-size: 14.5pt;">A collection of
Chassidic essays exploring the profundity and holiness of the Jewish year<o:p></o:p></span></h3>
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<span style="font-family: Times, "Times New Roman", serif; font-size: large;"><span id="goog_592618757"></span><strong><em>Mevaser Tov on the Torah</em></strong></span></div>
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<span style="font-family: Times, "Times New Roman", serif; font-size: large;">54 Chassidic discourses on all the parshiyos of the Torah, touching on the fundamentals of Chassidic thought; including happiness, friendship, character improvement and the balance between humility and self-esteem</span><span style="font-family: Times; font-size: large;"></span></div>
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<strong><span style="font-size: large;">Table of Contents and Sample Chapters</span>:</strong></div>
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<strong>BEREISHIS</strong></div>
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<strong><a href="http://www.mevasertovweekly.com/2011/03/bereishis.html">Bereishis – The Cornerstone of Creation</a></strong><br />
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Hashem's presence is evident in the wisdom and beauty of His creation.<br />
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<strong><a href="http://www.mevasertovweekly.com/2011/03/noach.html">Noach – The Paths of Peace</a></strong><br />
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The true measure of spirituality is the respect and decency one shows towards others.<br />
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<strong>Lech Lecha – The Quest for Self-Discovery</strong><br />
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Only by facing difficulties and surmounting them can we realize our true strengths.<br />
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<strong>Vayeira – Sanctifying the Physical World</strong><br />
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The Bris Milah enhanced Avraham's trait of generosity, allowing him to spread love and kindness on a spiritual plane.<br />
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<strong>Chayei Sarah – The Perfection of Time</strong><br />
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Each individual has his part to fulfill in the specific task of his generation.<br />
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<strong>Toldos – Eisav's Task</strong><br />
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Yaakov assumed the role meant for Eisav, by revealing the holiness inherent in the physical world.<br />
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<strong>Vayeitzei – The Exile of Loneliness</strong><br />
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The emotional pain of feeling unloved is the hardest challenge of all.<br />
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<strong>Vayishlach – The Hand of Eisav</strong><br />
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Yaakov prayed that his descendants would not incorporate Eisav's traits of hatred and contention into their religiosity.<br />
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<strong>Vayeishev – Golus America</strong><br />
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The seductive ease of modern American culture is a greater test than the hardships we faced in Poland and Russia.<br />
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<strong>Mikeitz – The Dream of Prosperity</strong><br />
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Appreciating Hashem’s gifts is the key to livelihood.<br />
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<strong>Vayigash – The Shechinah Within Us</strong><br />
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Praying on behalf of Hashem, Who shares our suffering<br />
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<strong>Vayechi – Trials of Affluence and Poverty</strong><br />
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By withstanding the influences of a corrupt culture, we rise to the greatest spiritual heights.<br />
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<strong>SHEMOS</strong></div>
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<strong>Shemos – The Hidden Stars</strong><br />
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Preserving the holiness of Eretz Yisrael in exile<br />
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<strong>Va'era – From Where Will My Help Come?</strong><br />
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The realization that only Hashem can help us is the catalyst for redemption.<br />
<br />
<strong>Bo – By Your Silence You Shall Live</strong><br />
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Polite speech and refined behavior freed Bnei Yisrael from the influence of Pharaoh.<br />
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<strong>Beshalach – The Depths of Hashem's Love</strong><br />
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When the waters of the Red Sea split, Bnei Yisrael understood how the suffering they endured in Egypt was really an expression of Hashem's love.<br />
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<strong>Yisro – Honest and Enduring Faith</strong><br />
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Sudden revelations of holiness cannot compare to the true spiritual growth that comes through hard work and character improvement.<br />
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<strong>Mishpatim – Discovering Holiness in Worldly Endeavors</strong><br />
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The honest businessman draws close to Hashem by fulfilling the Torah's laws of business, which sanctify the physical world.<br />
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<strong>Terumah – Mikdash of the Heart</strong><br />
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The Mishkan was built from the pure hearts and good intentions of Bnei Yisrael.<br />
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<strong>Tetzaveh (Zachor) – The Hidden Name of Moshe</strong><br />
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The war against Amalek is fought by uprooting bitter thoughts of failure from our hearts.<br />
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<strong>Ki Sisa – The Head of Bnei Yisrael</strong><br />
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The entire world depends on every Jew's correcting the flaw that only he can correct.<br />
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<strong>Vayakhel – I Plant for My Sons</strong><br />
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Drawing on the merit of the generations past and creating new merit for generations to come<br />
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<strong>Pikudei – The Inner Mikdash</strong><br />
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Protecting the holiness that dwells within our hearts<br />
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<strong>VAYIKRA</strong></div>
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<strong>Vayikra – Sacrifices of a Broken Spirit</strong><br />
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True humility heals the soul while low self-esteem destroys it.<br />
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<strong>Tzav – The Soul's Pouch</strong><br />
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The soul can interact with this world only when the body is sanctified by good middos.<br />
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<strong>Shemini – The Renewal of the World</strong><br />
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Nadav and Avihu died for trying to transform this world into the World to Come before the time had come for it.<br />
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<strong>Tazria – Torah of Man and Beast</strong><br />
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Discovering the wisdom inherent in the animal kingdom<br />
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<strong>Metzora – The Elixir of Life</strong><br />
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The healing powers of the Torah are available to those who devote their lives to Torah.<br />
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<strong>Acharei Mos – The Return of the Outcasts</strong><br />
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With holy chutzpah we force our way back into Hashem's good favor.<br />
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<strong>Kedoshim – The Pursuit of Holiness</strong><br />
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The dangers of aspiring to spiritual heights that are beyond us<br />
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<strong>Emor – Caution for the Small</strong><br />
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Great people pay attention to small details.<br />
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<strong>Behar – The Blessings of the Torah</strong><br />
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Torah and mitzvos do not hinder our material success in any way; they are the very source of our success.<br />
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<strong>Bechukosai – One with the Torah</strong><br />
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Mitzvos we cannot understand or enjoy give us a chance to show our total devotion to Hashem.<br />
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<strong>BAMIDBAR</strong></div>
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<strong>Bamidbar – Counting the Letters</strong><br />
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Klal Yisrael cannot reach perfection as a collective whole without the contribution of each individual Jew.<br />
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<strong>Nasoh – Beyond Hope</strong><br />
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The embittered souls must be reassured that Hashem will come to their rescue at the right time.<br />
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<strong>Beha'aloschah – The Eternal Hope</strong><br />
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The Menorah illuminated the darkness of emotional distress.<br />
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<strong>Shlach – The Spies' Great Challenge</strong><br />
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Adapting to the constraints of physicality<br />
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<strong>Korach – The Insanity of Contention</strong><br />
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Respecting the right to disagree is the key to harmony in our homes and shuls.<br />
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<strong>Chukas – The Cleansing Power of Humility</strong><br />
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Humility means admitting our mistakes and letting go of them.<br />
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<strong>Balak – The Perils of Arrogance</strong><br />
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Holiness can rest only upon those free from selfishness and conceit.<br />
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<strong>Pinchas – Reward for Good Intent</strong><br />
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Good deeds are rewarded in the World to Come, while good intent is rewarded in this world.<br />
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<strong>Mattos – Clarity of Vision</strong><br />
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The Torah must be relayed in way that is relevant to our lives and appropriate to our emotional state.<br />
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<strong>Massai (Bein HaMeitzarim) – The King's Joyous Minstrels</strong><br />
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Our Torah and mitzvos console Hashem for the suffering He shares with His children in exile.<br />
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<div style="text-align: center;">
<strong>DEVARIM</strong></div>
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<strong>Devarim – Trials of the Desert</strong><br />
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How unity protects us from the corruptive influence of modern society<br />
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<strong>V'eschanan – The Unearned Gift</strong><br />
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The treasure house of reward that awaits those who realize they have no merit of their own<br />
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<strong>Eikev – The Heels of Time</strong><br />
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Finding inspiration in a generation that is numb to all sense of holiness<br />
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<strong>Re'eih – The Blessing and the Curse</strong><br />
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Hashem constantly sends blessing, but it is up to us to use it constructively and not twist it towards our own selfish ends.<br />
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<strong>Shoftim (Elul) – The Vindication of the Beloved</strong><br />
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Making ourselves worthy of Hashem's love and thus ensuring our success on the day of judgment<br />
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<strong>Ki Seitzei – The Indomitable Point of Goodness</strong><br />
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No evil is beyond repair and no Jew is beneath Hashem's love.<br />
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<strong>Ki Savo – The Pleasures of Eretz Yisrael</strong><br />
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The dangers of unbridled physical desire<br />
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<strong>Nitzavim – The Eternal Covenant</strong><br />
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Every Jew carries in his soul a trace of Moshe’s essence.<br />
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<strong>Vayeilech – Moshe's Descent to the People</strong><br />
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Religious leaders must meet their congregation on their own level.<br />
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<strong>Haazinu – Teshuvah in Heaven and Earth</strong><br />
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Man is a hybrid of physical and spiritual worlds and must devote both aspects of his being to the service of the Creator.<br />
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<strong>Zos HaBerachah - Vessels for Timeless Blessings</strong><br />
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The Torah is the vehicle by which Moshe’s final blessing accompanies us forever.DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-82882676636522604962011-05-05T12:40:00.000+03:002011-05-05T12:40:52.450+03:00<span style="font-size: x-large;"><strong>Reward of the Righteous Women:</strong></span><br />
<span style="font-size: x-large;"><strong>Chapter Two - Selfless Love of Hashem</strong></span><br />
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To explain this, let us begin with the following Gemara:<br />
<blockquote>“You must love Hashem your God.” We must endear the Name of God to others through our actions by learning the Torah, attending to its scholars and interacting in a pleasant manner with those around us. Such a person causes others to remark, “Fortunate is this person’s father for having taught him Torah. Fortunate is his rebbe. Woe is to those who do not learn Torah. This person studied Torah. Behold how pleasant are his ways, how proper are his actions.” To such a person we can apply the possuk, “Yisroel, in whom I (Hashem) take pride.” </blockquote><blockquote>However, when one learns Torah and attends to its scholars yet does not deal honestly in business, nor interact with others in a pleasant manner, this causes others to remark, “Woe is to this person who learnt Torah. Woe is to his father who taught him Torah. Woe is to his rebbe who taught him Torah. This person has studied Torah and behold how corrupt are his actions and how disgusting are his ways. To such a person we can apply the possuk, “You will disgrace My Name, as the nations wonder, ‘Is this not Hashem’s nation, exiled from their Land?’”</blockquote>The simple meaning of the possuk is quite clear, that we must love Hashem, yet our Sages saw fit to explain it to mean that through our behaviour we must also bring others to love Hashem. The Rambam in his halachic compilation, Sefer Hamitzvos, cites this Gemara:<br />
<blockquote>We are commanded to love His exalted Name. We can come to this by contemplating His mitzvos, His teachings and His wondrous acts until we begin to understand them and through this, enjoy the greatest of all possible pleasures. This love is a binding obligation.</blockquote><blockquote>Our Sages teach, “‘You must love Hashem your God.’ It is unclear how we are meant to attain this love, therefore the possuk continues, ‘Place these words that I command you today upon your heart.’ Thus we come to recognise ‘The One Who Spoke and the World Came into Being.’” We see that through contemplation comes understanding, and consequently joy and love necessarily follow.</blockquote><blockquote>Another aspect of this mitzvah is that it obligates us to invite others to His exalted service and faith. Just as when we love another person we praise him and invite others to befriend him, we are similarly required to love Hashem and realise His existence. When we begin to fathom His greatness, we will certainly call out to others, sharing what we have discovered.<br />
<br />
This was the way of Avraham Avinu who truly loved Hashem, as the possuk testifies, “Avraham, My beloved friend.” Since he had a tremendous awareness of Hashem and a great love for Him, he called out to all those around him, drawing them towards His faith.</blockquote>We see that an integral part of our obligation to love Hashem is to endear people to Him and involve them in His service. This is indeed a great merit. The Chasam Sofer quotes the Gemara which states that one who causes another to be punished will not be invited within the ‘Partition of Hashem.’ Thus we can imagine the extent of the reward for one who causes another to be rewarded by bringing him to fulfil mitzvos. He will surely be invited to enter the ‘Partition of Hashem.’ If this is the reward for someone who encourages his friend to perform even a single mitzvah, how much greater is the reward for bringing a person close to Hashem, thus giving him the great opportunity to return in teshuva and live a life of Torah and mitzvos. Not only will he be invited into the Partition, but he will also be drawn close to Hashem in the greatest possible way. Even within the Partition itself, there will be different levels of reward for each one according to his merit. <br />
<br />
With this in mind, let us return to consider the standing of women in the World-to-Come. Their role is not simply to offer their husbands an opportunity to perform a mitzvah, like a shaliach tzibur (prayer leader) who offers the congregation an opportunity to answer, ‘Amen’. Rather they are in fact the driving force behind their husbands’ Torah observance, enabling them to learn and perform the mitzvos with peace of mind.<br />
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The main factor that uplifts the status of one who assists another to perform a mitzvah, as opposed to he who actually performs it, is the crucial aspect of motivation. One who performs a mitzvah, even if he were to risk his life for it, must still be scrutinised as to the purity of his intentions in fulfilling Hashem’s will. It is quite possible that he has nothing more in mind than his own personal benefit. Just as we find in the realm of material acquisition, that people dedicate their lives to amassing wealth, so too in the realm of spirituality and the service of Hashem, a selfish person may dedicate his life to hoarding his own private treasure of spiritual wealth. This may be the true motivation behind all his sacrifice and hard work in Torah and mitzvos. There is no proof from his actions that his motivations are for the sake of Hashem and His honour. Perhaps his true concern is with his own honour, to carve for himself a position of importance within his community.<br />
<br />
The only true gauge of a person’s concern for the honour of Hashem is his concern in helping others perform mitzvos and bringing them to love Hashem. When a person sanctifies Hashem’s Name through his mitzvah observance, pleasant interaction with others and honest business practice, this elevates and endears Hashem’s name to others. This is a clear sign that his spirituality is of noble and selfless intent. <br />
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“You must love Hashem your God.” Only when we have dedicated ourselves to endearing Hashem to others is it clear that our actions stem from a true love of Him.<br />
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A person’s concern must not be that he himself be the one to sanctify Hashem’s Name, but rather that Hashem’s Name be exalted through any means possible. Therefore he encourages others to work together with him until Hashem’s Name is glorified through the actions of all.<br />
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The principle of selfish motivation in mitzvah observance and the Torah’s disdain for it, is clearly demonstrated in the following Gemara:<br />
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<blockquote>Our Sages taught that once, two Kohanim were racing towards the mizbeach (altar) vying for the privilege of performing the mitzvah of terumas hadeshen (removing the ashes). When one saw his rival begin to edge ahead, he took a knife and stabbed him in the heart.</blockquote><blockquote>Rebbe Tzaddok then stood on the steps of the Beis Hamikdash and declared, “My brothers, the House of Israel, the Torah says that when a dead body is found, the people of the closest city must slaughter a calf as an atonement. Who shall now bring the calf, the city of Yerushalayim or the Beis Hamikdash?” With that, all those present began to cry. </blockquote>This story highlights an extraordinary phenomenon. It is within the realm of possibility, that in the frantic race to perform a mitzvah, a Kohen may reach such a state of fervour as to render him capable of killing his colleague, in order to merit the privilege. The intentions of this particular Kohen, despite his undoubted alacrity and diligence, were wholly perverse, designed to serve nothing other than his own selfishness.<br />
<br />
If the Kohen had truly been concerned for Hashem’s honour, this grim episode would have been avoided. It is impossible that such an incident could have stemmed from noble intentions. Otherwise, he would have reasoned to himself, “Whether from me or from him, the Highest One will be praised.” <br />
<br />
Selfless service of Hashem is contingent on the ability of a person to nullify his ego. Furthermore, true concern for the honour of Heaven requires a person to enjoy the realisation that Hashem’s Name is being sanctified, regardless of whether the credit is his or not.<br />
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In Pirkei Avos, our Sages list four categories of those who give tzedakah. One category includes those who wish to give but do not wish others to give; they begrudge others the opportunity to perform the mitzvah of tzedakah. They wish to claim the glory of being celebrated philanthropists for themselves, and therefore resent those who would detract from their honour by also giving. If they truly cared for the poor or for Hashem’s mitzvos, they would rejoice to see others also giving.<br />
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Such spiritual selfishness was even found at the dawn of creation. “It was at the end of the harvest season and Kayin brought from the fruits of the earth as an offering to Hashem. Hevel too brought from the best of his flock. Hashem favoured Hevel and his offering, but did not accept Kayin’s. Kayin was angered and his face fell.” Kayin then arose and killed his brother. Kayin’s anger was not caused simply by the fact that Hashem did not accept his offering. Rather, he was jealous that Hevel’s offering was accepted over his own. If both of their offerings had been rejected, he would not have been quite so upset. <br />
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We see from here a startling insight into human nature. A person can bring a korban to Hashem with the intention that if another’s korban would prove to be preferable, he would kill in order to remain unsurpassed.<br />
<br />
It is quite clear therefore, that the dedication of women to the studies of their husbands and children is in actuality the most exalted form of avodah (Divine service). They rejoice to see others performing mitzvos. Not only do they not begrudge their families the opportunity to engage in Torah study, they even devote themselves wholeheartedly to assisting them. This is the highest of all levels, the pinnacle of true, selfless service of Hashem. For those women who devote themselves to others, sacrificing themselves to offer their husbands the opportunity to perform Hashem’s mitzvos, truly the greatest reward awaits.<br />
<br />
Selfless dedication to sanctifying Hashem’s Name is the form of avodah ascribed to the greatest of the tzaddikim, who rejoice in the knowledge that there are others who equal them. The Mishna states, “In the future, Hashem will reward every tzaddik and tzaddik with three hundred and ten worlds.” The Chozeh of Lublin zt”l explained the unusual repetition of the word ‘tzaddik’ to mean that this reward waits specifically for those tzaddikim who serve Hashem with love. They are not satisfied with merely fulfilling their own obligations but also encourage others to become tzaddikim, further sanctifying Hashem’s Name. When a person enjoys seeing another surpass him in avodas Hashem, this is the sign of a true servant, whose concern is solely for the honour of his Master.<br />
<br />
In contrast, a selfish person who resents having another surpass him, will not enjoy the reward of the World-to-Come. My grandfather, the Divrei Binah zt”l, writes:<br />
<br />
<blockquote>“They will merit great reward, all those who rejoice in the Shabbos, with the coming of the Redeemer and the life of the World-to-Come.” We can explain this zemirah based on the following teaching of Rebbe Levi Yitzchak of Berditchev zt”l. One whose love of Hashem is pure, will rejoice with the levels of avodah that another has reached, although he knows that he will never reach that level.</blockquote><blockquote>Not so was Korach, who envied and despised Moshe Rabbeinu for surpassing him. If Korach had been inspired by true love of Hashem, he would have reasoned, “Whether from me or from him, the Highest One will be praised.” </blockquote><blockquote>So too is the joy of Shabbos. It is contingent on ahavas Yisroel (love of the Jewish people). Each person must rejoice with the avodah of his friend, binding himself to the love of Hashem and rejoicing that He has servants. He sees that his friend has surpassed him, yet this itself brings him joy.</blockquote><blockquote>Our Sages teach that we are obligated to visit our rebbe on Yom Tov. Such is the custom on Shabbos as well, to rejoice by watching a person who truly serves Hashem. My father (Rebbe Nosson Dovid of Shidlovtza) zt”l taught that the primary purpose of travelling to the tzaddik is in order to observe how one truly serves Hashem.</blockquote><blockquote>So will it be with the coming of Moshiach. Our Sages teach that each person will be burned by the holy fire surrounding his friend’s canopy, due to the envy of seeing the great reward his friend received. One whose intention in serving Hashem was selfish, will truly suffer from this. However, one who rejoiced in the Shabbos, that is to say, he rejoiced with the love of Hashem and the knowledge that He has servants, whoever they may be, will be able to benefit from the greatest of rewards with the coming of the Redeemer, may it be speedily, and in our days, Amen. </blockquote><br />
The reward of the World-to-Come is purely spiritual. “There will be no eating and drinking, no intimate relations, no monetary acquisition, no strife, hatred nor competition. Rather the tzaddikim will sit with their crowns upon their heads, joyously gazing at the Divine Presence, as the possuk says, ‘They gazed upon Hashem and it was to them a pleasure like eating and drinking.’ ” <br />
<br />
The degree of this spiritual reward will depend upon the level of love of Hashem that a person has reached in this world. However, one afflicted with the trait of spiritual jealousy will suffer from the knowledge of how much his friend has achieved, and thus will be unable to enjoy the pleasures of his own portion in the World-to-Come. The joyous light of the Divine presence will be clouded by the pain of knowing how much more light his neighbour is receiving. <br />
<br />
From the sources we have examined above, the conclusion is quite clear: loving Hashem requires one to utterly nullify his self-interests to the will of the Creator. This takes the form of a yearning for the honour of Heaven to be sanctified, in any fashion and by any person, and not necessarily through one’s self. To subjugate oneself entirely to the honour of Heaven is truly a most difficult task.<br />
<br />
<a href="http://www.feldheim.com/reward-of-the-righteous-women.html">Click here too order this book from Feldheim</a>DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-37094398431374061012011-05-05T12:34:00.001+03:002011-05-05T12:45:19.609+03:00<strong><span style="font-size: x-large;">Reward of the Righteous Women:</span></strong><br />
<strong><span style="font-size: x-large;">Chapter One</span></strong><br />
<br />
The Gemara states that the reward awaiting women is greater than that of men, in the merit of the support and encouragement that they give to their husbands and children in their studies. This point involves two puzzling matters. Why does the Gemara attribute the reward of the women to their involvement in their husbands’ mitzvos? Although women are indeed exempt from certain mitzvos such as tefillin and Torah study, they still have many of their own mitzvos through which they may earn reward. The Rambam writes:<br />
<blockquote>“Rebbe Chananya ben Akashya said that Hashem wished to reward the Jewish people, therefore He gave them an abundance of Torah and mitzvos.” One of the foundations of our faith is that when a person performs even one mitzvah properly, purely for the love of Hashem, without any ulterior motive, he will thereby merit a portion in the World-to-Come. This is what Rebbe Chananya meant to say, that since there are so many mitzvos in the Torah, each Jew will certainly perform at least one of them correctly, thereby enlivening his soul. </blockquote><br />
In light of the above, there seems to be no need for women to be dependent on their husbands’ mitzvos. <br />
<br />
Furthermore, we must understand why women are granted an even greater reward for their apparently peripheral involvement in their husbands’ studies. If the function of women is simply to help their husbands to study Torah, is it not more likely that their reward would be less? This parallels an idea found in the Midrash:<br />
<br />
<blockquote>Messengers sent to perform a mitzvah are exempt from the obligation to dwell in a succah. There is nothing more beloved to Hashem than one who is sent to perform a mitzvah and applies himself to fulfil it properly. </blockquote><br />
This Midrash seems to imply that the messenger sent to perform another’s mitzvah is even greater than the one who sent him. Is it not more logical to suppose that the messenger is merely an intermediary, and the one who sent him should be more beloved?<br />
<br />
Another point that warrants investigation is highlighted in an interesting Midrash:<br />
<br />
<blockquote>“May Hashem bless you and guard you.” “Bless you” is a blessing for sons. “Guard you” is a blessing for daughters. </blockquote>Why is there an aspect of guarding contained in the beracha, and why is it that the safeguarding of the Jewish people is ascribed to our daughters? <a href="http://www.mevasertovweekly.com/2011/05/reward-of-righteous-women-chapter-two.html">See more ...</a><br />
<a href="http://www.feldheim.com/reward-of-the-righteous-women.html">Order this book from Feldheim</a>DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-15196718123805604862011-05-05T12:05:00.001+03:002011-05-05T12:16:04.056+03:00<div style="text-align: center;"><span style="font-size: x-large;"><strong>TESHUVAH INSPIRED BY LOVE</strong></span><br />
<br />
<span style="font-size: large;">Sefer HaChaim - Chapter Three</span></div><br />
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Teshuvah has the power to enliven the inner essence of a person, purify his character, and transform the evil within him into pure goodness. Teshuvah is not merely the correction of a person’s deeds, but the correction of man himself, with all his traits and mannerisms. The extent of such a transformation, of course, depends upon the sincerity of his teshuvah.<br />
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For example, the Gemara distinguishes between teshuvah m’ahavah – returning to Hashem out of love for Him, and teshuvah m’yirah – returning for fear of punishment. When one does teshuvah due out of fear, his sins are forgiven. When he returns with love, his sins are actually transformed into merits. We see that even the evil that has been wrought upon the world can be corrected and made into good. All the more so can the evil within one’s self be corrected. From the foundation and the root of his being, he can rectify and uplift his evil character traits, purifying them and transforming them into perfect goodness.<br />
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However, in order to merit this perfect transformation, one must utterly nullify himself before Hashem, becoming like dust and like nothingness. This is the essence of teshuvah: utter nullification before Hashem. Hashem is the Source of goodness and loving-kindness. When one humbles himself before his Maker, new life-force is poured upon him, recreating him as an entirely new being. He becomes a new man; straightforward, kindly, and with positive character traits – most notably the trait of appreciation.<br />
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It is no wonder that a person can attain such a fundamental renewal of self, since teshuvah means return – a return to one’s spiritual roots. When the selfish ego is nullified, the evil within man is returned to its original state of good. This is as my grandfather the Divrei Binah writes:<br />
<br />
<blockquote>Teshuvah is nothing other than a cleaving of the soul to Hashem Yisborach. When a person makes himself as nothing before Hashem, then Hashem can recreate him, as R’ Chanina ben Dosa said, “He who commanded oil to burn, can also command vinegar to burn.” <br />
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Once man has wrought ruin upon his soul, and affronted the honour of Heaven, he can no longer reach perfection in his present form. Yet with teshuvah he returns to the Source of his soul, and there he is recreated as an entirely new being, aligned with the will of His creator.<br />
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As Asaf said, “For I am a fool who does not comprehend. As an animal, so have I been with You.” One recognises his own foolishness, and concedes that he has no case to argue on his own behalf. For this very realisation, he merits the continuation of the possuk, “I am always with You; You have taken hold of my right hand.” </blockquote><br />
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Even a person who has been as sour as vinegar, can be transformed into the purest olive oil and shine forth with the light of precious holiness, the glorious light that was drawn from HaKadosh Baruch Hu Himself through the merit of teshuvah.<br />
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A person who relinquishes hope for his betterment has fallen prey to a baseless illusion. In truth, Hashem never abandons any Jew. Hashem is always with him. Through teshuvah, and through nullifying one’s self before Hashem, one can receive a new life for himself.<br />
<br />
He Who commanded precious olive oil to burn and emit light, can just as easily make sour vinegar shine with holy illumination.<br />
<a href="http://www.feldheim.com/sefer-hachaim.html">To order this book</a>DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-78855345120001302252011-05-05T12:02:00.001+03:002011-05-05T12:14:53.172+03:00<div style="text-align: center;"><strong><span style="font-size: x-large;">INSCRIBED FOR LIFE</span></strong><br />
<strong><span style="font-size: large;">Sefer HaChaim - Chapter Two</span></strong></div><br />
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<br />
The Gemara states:<br />
<br />
<blockquote>Rebbe Krospedai said in the name of Rebbe Yochanan: three books are opened on Rosh Hashanah, one for the utterly wicked, one for the perfectly righteous, and one for those whose merits and faults are balanced. The perfectly righteous are immediately inscribed and sealed for life. The utterly wicked are immediately inscribed and sealed for death. For those who are balanced, judgment is suspended from Rosh Hashanah until Yom Kippur. If they so merit, they are inscribed for life. If they do not merit, they are inscribed for death. </blockquote><br />
Many commentaries, including the Ramban and Rashba, contend that this Gemara cannot be interpreted literally. Otherwise, God forbid, we would see a terrible plague sweep through the world each year after Rosh Hashanah, destroying all the wicked who had been inscribed for death.<br />
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Rather, according to the principles discussed above we can explain that the wicked, though they feign a semblance of life, are indeed inscribed for death. They are like walking corpses that wander about without direction; empty husks of men who contribute nothing towards the betterment of the world. <br />
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Such is the judgment of Rosh Hashanah; we are judged on the quality of our lives. There are many different kinds of life, some of which are not considered living. As we find in the Gemara: “Four are considered like dead: the poor, those stricken with tzaraas, the blind and those who have no children”; and elsewhere, “The lives of hut-dwellers and desert-travellers are not considered living”; and, “Three people’s lives are not considered living: the overly merciful, the quick to anger, and the overly sensitive”; and, “Three people’s lives are not considered living: one who depends upon another’s generosity for sustenance, one whose wife rules over him, and one whose body is wracked by pain”; and also, “The ignorant of Torah are not alive.” <br />
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Common to all these people is the feeling of tepid futility, which strips their lives of joy and enthusiasm. A person yearns to be active and creative. Unable to do so, he can never find satisfaction. Such is the miserable state of the wicked. Their tragic existence is entirely devoid of purpose. Therefore they are not counted among the living. <br />
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In contrast stand the Tzaddikim, whose days and years are filled with life, and they leave an impression of joyous vigour in the world even after they have left it. When Rebbe Menachem Mendel of Vitepsk zt”l passed away, the Baal HaTanya wrote an open letter to his many Chassidim, consoling them in their loss. He quoted the Zohar, which states that after the passing of the Tzaddikim, their presence is felt in all the worlds, and their power to protect the world is greater than it was while they still lived. Furthermore, after the Tzaddik’s passing the bond between him and his disciples is strengthened, allowing them to draw a greater flow of holiness through his merit.... <a href="http://www.mevasertovweekly.com/2011/05/sefer-hachaim-chapter-three.html">See more</a><br />
<br />
<a href="http://www.feldheim.com/sefer-hachaim.html">Order this book</a>DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-40366439826971223402011-05-05T11:59:00.003+03:002011-05-05T12:13:03.713+03:00<div style="text-align: center;"><span style="font-size: x-large;">THE RETURN TO LIFE</span><br />
<br />
<span style="font-size: large;">Sefer HaChaim - Chapter One</span></div><br />
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The central premise which will be developed over the course of this work, is that every damage can be corrected, every evil can be made good, and every wrong can be righted retroactively. The first proof we present is from the Mishnah, which states that if a building collapses upon a person on Shabbos, the laws of Shabbos are suspended in order to dig him out and save his life. If they dig through the rubble and find him to be alive, they should continue digging to remove him. If they find him to be dead, his body should be left until after Shabbos. <br />
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The Gemara asks why the Mishnah need say that if he is found alive he should be removed; is this not obvious? The Gemara answers that even if he is mortally injured, the laws of Shabbos are nonetheless suspended in order to preserve his life for just a few more minutes. From here, the Mishnah Berurah learns that the laws of Shabbos are suspended for the sake of a deathly ill person, even if only to preserve his life for a short time. <br />
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The Rishonim question this conclusion, since it is only permitted to desecrate Shabbos in order to save a person’s life and allow him to observe future Shabbosos. In this case, he will not live to observe a single Shabbos, let alone many. Why then should we desecrate Shabbos on his behalf?<br />
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The Meiri answers that if he lives for only a few more minutes, he may yet repent his past misdeeds and confess them before Hashem. This answer is somewhat perplexing. How does repenting fulfil the criterion of, “Desecrate one Shabbos on his behalf, that he may live to observe many?” <br />
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Perhaps we may suggest that through teshuvah, all the Shabbosos that were observed improperly over the course of one’s life can be corrected retroactively. What was lost over many years can be regained in just one moment. Therefore, we desecrate one Shabbos on his behalf, in order that he may return to claim all the Shabbosos that had been lost.<br />
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The Gemara tells us, “Some people earn their portion in the World to Come in just one moment.” In a single instant they can correct all the years of their life that had passed in emptiness and confusion. Not only is the person himself uplifted through teshuvah, but the stains that were made on the very fabric of time are wiped clean, and the years that had passed are uplifted. Everything that he had failed to accomplish over the course of his life can be completed in just one moment, through sincere teshuvah.<br />
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A proof for this can be drawn from the Minchah prayer of erev Rosh Hashanah, the last Shemoneh Esrei of the year. As with every weekday Shemoneh Esrei, we daven, “Bless for us, Hashem, our God, this year and all its produce.” Although the year has entered its final moments, it is not too late to pray for blessing to descend upon it. The entire year can be uplifted retroactively. My grandfather, the Divrei Binah zt”l, writes:<br />
<br />
<blockquote>We daven, “Bless for us, Hashem, our God, this year and all its produce,” during the last Shemoneh Esrei of the year. How is it possible to pray for the year that has already passed?<br />
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Blessing descends upon something that has reached its completion. For example, a blessing recited over food uplifts it. The blessing signifies how the food has reached its completion – only then can the appropriate blessing be recited. For this reason, no blessing is recited over an unripe and inedible fruit. If the fruit is slightly edible, but not yet fully ripe, Shehakol is recited as opposed to its appropriate berachah. Only on a ripe fruit may Borei pri ha’adama or ha’eitz be recited. Thus, the blessing depends upon the degree of completion that the fruit has attained, as discussed in Shulchan Aruch. The most perfect blessing descends upon something that is perfectly complete.<br />
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As is known, the perfection and completion of time depend upon the actions of man. The Zohar states that a day on which a person properly serves Hashem Yisborach becomes eternal; that day will continue to exist forever. Therefore, we pray before Hashem at the completion of the year that He should bestow His blessing upon it. The year should be worthy of receiving a perfect blessing, like a completely ripe fruit that is perfect and receives a perfect blessing.<br />
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Some people earn their portion in the World to Come in just one moment. At the moment a person contemplates thoughts of sincere teshuvah in his heart, regretting the wasted days that have passed him by, he can rectify those days – especially the days of that same year.<br />
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Therefore, if Hashem sends an elevating spirit upon us, giving us the merit to return in sincere teshuvah, then how goodly and how pleasant will be the year that has passed, being worthy of Hashem’s blessing. For this we pray: “Bless for us this year.” </blockquote><br />
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With this we can well understand why Shabbos must be desecrated in order to preserve life for even one moment. The expression “only minutes left to live” falsely implies that a few moments of life are of little value. This is not so. In just one moment, a Jew can draw upon himself eternal life. He can repair all that he has damaged over the course of his life, regain all that he has lost, and complete all that was lacking in his Torah and mitzvos. As long as his soul still resides within his body, he can revive the days that have passed through the principle of Techias HaMeisim, the Resurrection of the dead. Therefore, if there is the slightest possibility that a person may continue to live, even for just a few short moments during which he could rectify the past, there is sufficient justification to desecrate Shabbos on his behalf.<br />
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This is as we have explained in the companion volume, Mevaser Tov: Techias HeMeisim. Even if a sharp sword is held against a person’s throat, and even if it has begun to cut into his throat, he must not despair of Hashem’s mercy, as the possuk says, “Though He may slay me, I will still hope to Him.” The Midrash Tanchuma adds:<br />
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<blockquote>If a person sees in his dreams that a sword is drawn against him, and is thrust into his throat, and cuts down to his leg, he arises in the morning troubled with fear and goes to shul to pray. There he sees the Kohanim lifting their hand in blessing, and his fearful dream melts away. </blockquote><br />
Though the sword has been drawn and thrust into his throat, he may yet be granted life. Even if he is mortally wounded with only minutes to live, in those few moments he can enliven all the years of his life that have passed. The possuk, “Though He may slay me, I will still hope to Him,” takes on new significance. A person may indeed be about to die, yet hope is not lost that what has passed may yet be corrected. <br />
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So too, a person may be so set in his sinful ways that it seems as if the noble aspects of his soul have almost died. Yet in a single moment of sincere teshuvah he may ascend from his impurity, and draw upon himself a new life from the Source of all Life. As we say in the piyut on Yom Kippur, “As long as man’s soul rests within him, Hashem awaits the return of he who was formed from the earth, to enliven him and better his end.” The Divrei Binah explains:<br />
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<blockquote>The soul of man is an aspect of Godliness. As long as it rests within him he can return to his spiritual heights, enlivening himself with holiness. From his soul, he can draw light and life-force upon all the limbs of his physical body, connecting them to their spiritual source Above. His end, that is to say, his physical body which is the lowest level of his true self, is enveloped in the aura of holiness projected by his soul.<br />
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When a sick person leans towards death, God forbid, as long as he still breathes he can hope to recover and return to his full strength. The same is true with regard to teshuvah. In Hashem’s great mercy and His love for the Jewish people, He granted us the power to return to Him from the most dismal depths of sin, through the power of the Godly soul within us.<br />
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Our Sages learn from the possuk, “Let every soul praise Hashem,” that with each breath a person must praise Hashem. (The word for soul, neshamah, closely resembles the word for breath, neshimah). As long as a sick person still breathes, he can hope to recover. So too, a spiritually fallen person can hope to return as long as he still has a spark of holiness with which to kindle his soul. Thereby he can illuminate his entire body and uplift it to bask in the Supernal Light.<br />
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This is the meaning of the piyut, “As long as man’s soul rests within him.” As long as the glory of his immortal soul still shines within him he can cast its light upon his physical body, and thus, return to Hashem in teshuvah. </blockquote><br />
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For this we pray in Shemoneh Esrei, “He revives the dead with abundant mercy.” The Ritva and Avudraham explain that this prayer is offered on behalf of those whose lives are like death, including the deathly ill, that Hashem may revive them. It also refers to the wicked, who suffer a living death in a spiritual sense. The Gemara tells us that the wicked are as dead even while they live. <br />
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The Maharshdam explains the Gemara “Divine spirit (Ru’ach HaKodesh) leads to the revival of the dead,” to mean that Tzaddikim endowed with Ru’ach HaKodesh have the power to revive the dead, as Elisha the Prophet revived the Shunamite’s son. So too, they have the power to inspire the wicked to return in teshuvah. This is also considered reviving the dead. <br />
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The Gemara asks: <br />
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<blockquote>Who were the dead that Yechezkel resurrected? Rebbe Yermiyah bar Abba taught that they were people who had not the ‘moisture of mitzvos’ within them, as the possuk says, “Dry bones! Hear the Word of Hashem!” </blockquote><br />
From here we see that a person without the freshness of mitzvos and the vigour of holiness is considered as dead. When he is awakened to return in teshuvah, it is a miracle on a par with the resurrection performed by Yechezkel.<br />
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The reason the wicked are considered as dead is that their lives are not the lives of men, but rather like those of soulless beasts. Animals also live and walk the face of the earth, but their lives consist of nothing more than feeding themselves and preserving their existence. Even plants live, yet it is clear that in contrast to the true life to which men must aspire, the lives of animals and plants are as naught.<br />
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The life of a Jew is spiritual; a life of Torah and mitzvos. When he abandons the Torah, the source of our life, then his life is no longer considered to be a form of living. The wicked have no human life within them, but only the life of animals and plants. For a human being, such a life is no better than death.<br />
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A comatose person, God forbid, is often referred to in vulgar parlance as a ‘vegetable’. He lives and breathes but cannot move; he is entirely unaware of what occurs around him. His life is a living death. The same is true of a mentally incompetent person who eats, drinks and wanders around, yet his life is no life, since he does not understand what is happening around him. He perceives light as darkness and darkness as light. So too are the wicked, who are as dead even while they live.<br />
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In addition, Torah and mitzvos are the source of Jewish life. Without Torah, we could not survive. As we say in davening, “For they are our life and the length of our days.” The very existence of the Jewish people, both spiritual and physical, depends upon the holy Torah. In this respect, the life of a Jew is very different from the life of a gentile. For our survival we depend on the Torah, just as other peoples depend upon the air that they breathe.<br />
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During the time of the Roman occupation of Eretz Yisroel, Torah study was strictly forbidden and punishable by death. Nevertheless, Rebbe Akiva gathered his disciples to publicly engage in Torah study. When asked if he did not fear the wrath of the Romans, Rebbe Akiva answered with a parable:<br />
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<blockquote>Once a fox walked by the riverbank and saw a group of fish swimming hurriedly from place to place. “From whom are you running?” asked the fox.<br />
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“We swim to escape the nets that men cast against us,” said the fish.<br />
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“Why don’t you come up here onto dry land to live together with me, as our forefathers lived together?” asked the sly fox.<br />
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“Are you not the animal who is called most clever of beasts?” asked the fish. “You are not clever, but a fool! In the water, the place of our life, we must fear our enemies; on dry land, the place of our death, how much more so.”<br />
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“The same is true with us,” concluded Rebbe Akiva. “When we toil in Torah study, of which it is said ‘For it is your life and the length of your days,’ such trouble has befallen us. If we forsake the Torah, how much greater would be our danger.” </blockquote><br />
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We can further illustrate this point with a halachic ruling from the Rambam. If a person accidentally kills another person, he must run to one of the appointed refuge cities (arei miklat), before the relatives of the victim claim his life in vengeance. From the possuk, “He shall escape to one of these cities and live,” we learn that we must provide a viable life for him in his refuge. The Gemara adds that if a Torah student is exiled to one of these cities, his Rebbe must follow him, “in order that he may live.” Based on this, the Rambam rules:<br />
<br />
<blockquote>If a student is exiled to a refuge city his teacher must follow him, as the possuk states, “and he shall live” – we must provide his needs, in order that he may live there. For the wise, and for those who pursue wisdom, life without Torah study is likened to death. </blockquote><br />
Without Torah, life is not truly life. The wicked, who have not the ‘moisture of mitzvos’ nor the vigour of holiness, endure a living death. When they are awakened to return in teshuvah, to live a spiritual life of Torah (which is indeed the very life-force of the Jewish people), it is a miracle of Techias HaMeisim – resurrection of the dead. <br />
<br />
It has been known to happen that comatose people who have lain still as a block of wood for years on end, the so-called ‘vegetables’, have recovered to live a normal life. The same is true of baalei teshuvah who have ascended from the deepest abyss. They were far from a life of Torah and mitzvos, like infants that were captured and raised among the gentiles; ‘spiritual vegetables’, so to speak. Their return to Torah and mitzvos is a form of Techias HaMeisim. From a living death, they have returned to lead a life filled with light, blessing and perfect goodness... <a href="http://www.mevasertovweekly.com/2011/05/sefer-hachaim-chapter-two.html">see more</a><br />
<br />
<a href="http://www.feldheim.com/sefer-hachaim.html">To order this book</a>DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-15134839306113227852011-03-24T12:00:00.000+02:002011-03-24T12:24:39.108+02:00Bereishis<div style="text-align: center;"><div style="text-align: center;"><strong><span style="font-size: large;"></span></strong></div></div><div style="text-align: center;"><strong><span style="font-size: x-large;">The Cornerstone of Creation</span></strong></div><br />
The Targum Yerushalmi interprets the verse, “At first (Bereishis) God created” to mean, “With wisdom God created.” By veering from the standard translation of Bereishis and replacing it with the word ‘wisdom’ the Targum implies that wisdom is in fact the first and foremost element of Creation. It is the primordial cornerstone upon which everything else was built.<br />
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The commentary on the Targum Yerushalmi adds that this refers to the “chochmah elyonah” – the supernal wisdom discussed in the Zohar and later by the Rikanti and Rabbeinu Bechaye. What is chochmah elyonah, and how did the Targum Yerushalmi discern that this was the first cornerstone, which the Torah calls ‘Bereishis’?<br />
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<div style="text-align: center;"><strong>The Master of the Palace</strong></div><br />
David HaMelech said, “How great are Your works, Hashem. They were all performed with wisdom.” When we delve into any branch of natural science, we marvel at the wondrous intricacy of Hashem’s handiwork. Scientists are often left baffled, struggling generation after generation over thousands of years, attempting to unravel the mysteries of nature. With each passing era, new wonders are revealed in all areas of science but the true, awesome depths of creation are surely still hidden from our eyes.<br />
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By contemplating the vastness and depth of wisdom inherent in nature, we realize a higher, more sublime dimension of wisdom: the chochmah elyonah, which is nothing other than awareness of Hashem Himself. “Raise your eyes to Heaven and behold He Who created them all.” When man observes the wonders of Creation in their true magnificent splendor he discovers “Who created them all.” <br />
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Tanach is replete with exhortations to discover Hashem by contemplating His works. This was the path by which Avraham Avinu, the originator of our faith, first realized that there must be an artisan who fashioned the masterpiece of Creation. The Midrash compares Avraham to a man who saw a palace with light shining from its windows, and realized that it must undoubtedly have a master. Eventually, the “Master of the Palace” appeared to him.<br />
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Our Sages teach that the world was created only for the sake of Avraham Avinu. The Divrei Binah explains that Hashem created the world so that people would recognize Him through it, as Avraham did, and realize that there is no course of nature, nor driving force of existence, other than the will and power of Hashem alone. <br />
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By contemplating the wonders of creation, we strengthen our emunah and heighten our awareness of Hashem, thereby creating a sturdy foundation upon which to build the edifice of our service of Hashem. The Rambam writes:<br />
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<blockquote> We are commanded to love and revere the awesome and venerable God, as the verses state: “You shall love Hashem, your God,” and “Hashem, your God, you shall fear.” What is the path that leads towards love and fear of Him? When man contemplates Hashem’s wondrous deeds and creations, and recognizes the unfathomable wisdom that underlies them, he is immediately drawn to love, praise and extol Hashem, and thirst with a passionate desire to know His great Name, as David HaMelech said, “My soul thirsts for the living God.”<br />
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As man contemplates these things, he is astounded and overcome with awe, realizing that he is a small, lowly and bewildered creature, standing in the presence of the Perfect Wisdom; as David said, “When I see Your Heavens, the work of Your fingers... what is man, that You consider him?”</blockquote><br />
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Hashem created the world with ten utterances. Although the expression, “And God spoke,” is used only nine times in the Torah’s description of Creation, our Sages explain that “Bereishis – at first,” was the initial utterance that brought the world into existence. “Bereishis” represents the eternal renewal of Creation, which is constantly in a state of “at first.” Creation can never grow old, since Hashem is continuously recreating it, breathing new life into all living things. Each moment presents us with a fresh, new world, and new opportunities to recreate ourselves; to begin again anew, just as Creation itself is renewed. <br />
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This is the greatest of Hashem’s gifts: the opportunity to leave our mistakes behind, draw close to Him, and reach ever higher levels of love and reverence for Him. By contemplating the wisdom of Creation, and turning our ear to hear the first and greatest of the ten utterances, we can find new hope and meaning in our lives, and tap into the power of renewal upon which the entire world is based. The Chovos HaLevavos presents the following proof of God’s existence:<br />
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<blockquote> It is well known that any action performed without deliberate forethought cannot possibly display any sign of intelligence or skill. Suppose a person were to spill ink on a sheet of white paper. The ink could not possibly take the form of letters and words. If one were to take an intelligent, written composition, and propose that it was formed coincidentally by random drops of ink scattered across a page, the claim would instantly be dismissed as ludicrous. Written words are an obvious proof for the existence of a cognizant, deliberate author.</blockquote><br />
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The wisdom inherent in Creation is far greater, deeper and more exquisite than any page of words. If words cannot exist without an author, how could we imagine that the entire universe exists without the deliberate act of a Creator? For any reasonable and honest philosopher, the works of the Creator present sufficient proof of His existence. <br />
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The world we live in presents us with an endless array of superlative masterpieces of Divine art and wisdom. How could a thinking person not be astounded by them, and be inspired to discover their Maker? The Baal Shem Tov would say that the Godly life-force which vivifies creation is clearly apparent to anyone with eyes pure enough to see it. The world is full of wonders, as is the life of each individual, and through these wonders we can perceive Hashem’s designs.<br />
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<div style="text-align: center;"><strong>The Delicate Balance</strong></div><br />
Despite the obvious signature of the Creator inscribed on every facet of His Creation, there are still atheists who deny His existence. Some claim that if they cannot see Hashem with their eyes of flesh and blood, then He cannot exist. It is amazing that such an ideology can exist in the face of such obvious contradiction. How can a thinking person be blind to the existence of the Artist who crafted the art of creation? How can they be deaf to the call of “Bereishis” that the entire world seems to proclaim as one? Do they not perceive the wisdom, and the intelligent design that underlies the world around us?<br />
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When debating with atheists, Rebbe Levi Yitzchak of Berditchev would often tell them that even if it were true, as they claim, that God’s existence cannot be logically proven, it also cannot be disproved. Is it not worthwhile to observe the Torah and mitzvos on the chance that there is perhaps a God Who will amply reward their observance and punish their transgression? Let the matter remain unresolved, in their estimation, but why would they not take the necessary precautions to prepare for a possible (even if uncertain) eternal life after death?<br />
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Despite this practical consideration, and the fairly obvious existence of God, millions of otherwise intelligent people (including many Jews) cling to Godless philosophies and lifestyles. What blinds them? Why do they not follow the train of reasoning that would unravel the clues to God’s existence, and discover His message to us contained in His holy Torah?<br />
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The answer is that Hashem, in His infinite wisdom, created a delicate balance in creation, such that two people can make the same observations and reach totally contrary conclusions. To one, Hashem’s presence is blatantly obvious, while to the other, Hashem is entirely hidden. <br />
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Without the potential for these divergent outlooks, there could be no free choice in the world. Our entire battle against the yetzer hara is nothing other than a constant process of choice, in which we are free to decide our fundamental world view. If we so desire, we can find Hashem everywhere; but if we stubbornly insist on ignoring Him, we are free to view the world around us as meaningless and mundane. By creating the possibility to overlook Him, He gave us a testing ground upon which to prove our worth, and thereby earn our own reward.<br />
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The same is true of the difficulties we all must face throughout our lives. There are times when Hashem seems hidden from us. Our faith is put to the test when danger threatens, and we wonder why Hashem does not hasten to our rescue. When we overcome our challenges, by holding on tightly to our emunah, we rise in spirituality.<br />
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Nevertheless, the battle still rages on. The yetzer hara craftily adapts to our new-found level, presenting new difficulties and challenges. Our entire life is spent in a constant struggle to peer through the clouds of confusion in order to discover the Creator concealed within His Creation, since truly, “adam l’amal yulad”: man was born to labor in Hashem’s service by overcoming life’s many difficulties. One hurdle at a time, we proceed through life, learning and growing as we go along.<br />
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This is especially true in our own era, the final generation, in which the footsteps of Moshiach approach. The world is now filled with unbridled heresy, as the yetzer hara makes its last desperate attempt to defend its position. When at last the yetzer hara is defeated, the clouds of confusion will be swept away and the revelation of Hashem’s Presence will once again be as apparent as when the world was first created. The entire world will become like the Two Tablets, which were clearly and undeniably engraved by Hashem’s own finger.<br />
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Until then, we must work to develop our emunah in order to see Hashem’s light even amid the darkness. When faced with our final judgment, we will be asked, “nasata v’nasata b’emunah – did you deal with faith?” Most simply, this means “were you honest in business?” However, it can also be interpreted literally. We must deal with faith itself, as we deal with our other important occupations. “Dealing with emunah” should be a primary concern in our lives.<br />
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<div style="text-align: center;"><strong>Constant Renewal</strong></div><br />
The commentaries endeavor to connect the final verse of the Torah, “And the mighty hand… that Moshe displayed before all of Israel,” with the first, “At first, God created Heaven and earth,” thereby showing the seamless continuity of the Torah cycle. According to the principles discussed above, we may suggest the following explanation:<br />
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Rashi states that the “mighty hand” refers to the miracles that Moshe orchestrated when he received the Torah on our behalf, and led us through a barren, uninhabitable desert. These miracles publicized Hashem’s greatness in the world, allowing mankind to recognize and draw close to Him. The Ramban explains that this is the true purpose of all miracles. <br />
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Awesome miracles were performed time and time again throughout the course of Jewish history. Many of them were wrought before the eyes of our entire nation. Those who witnessed them told their children, who passed their remembrance down throughout the generations.<br />
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Most nations take pride in their heritage. They cherish the names of their heroes, their national landmarks, and their victories. One generation proudly passes on its heritage to the next, and no one ever thinks to question the veracity of his tradition. They raise their lore and legends on a flagpole to publicize the glory of their people.<br />
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The Jewish people have more to be proud of than any other nation. It is all the more remarkable, therefore, that we are also the most bashful and reticent of the nations. Many of our people are particularly eager to cast aspersions upon the veracity of our noble heritage. Why do we take such pains to forget and belittle our glorious history and our countless national heroes: our sages, prophets and kings? Why does the new generation try to forget the miracles of yore, and make every effort to cut itself off from its forefathers, imagining them to have been misguided and superstitious? How can people be so blind and stubborn as to reject our priceless inheritance without giving it the slightest consideration?<br />
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In answer to all this, the Targum Yerushalmi interprets the word “Bereishis” to mean “with wisdom”. In Hashem’s great wisdom, He created a fork in the path of reality, so to speak, such that two people can observe the very same facts and reach entirely contrary conclusions. One person can recognize Hashem’s Godliness in every facet of creation, while another can develop erroneous and heretical conclusions from the very same observations. That such folly can exist in a world where Hashem’s hand is so evident, is the greatest display of His wisdom.<br />
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A delicate balance between good and evil must exist. Had Hashem made His miracles undeniable, had their holiness left a permanent impression on the world, the same would have been true in the realm of evil. Our misdeeds would have caused irreparable damage, unleashing forces of destruction that could never have been checked.<br />
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Hashem saw that such a state could not be borne. The possibility must exist for the past to be forgotten, whether for good or for evil. The world must constantly be recreated, with a new Bereishis each day. True, the miracles of creation can be forgotten, but the evil of our sins can also be forgotten. We can turn away from our bad traits and habits, and fashion a better future, in the pure, unblemished, newly-formed world that awaits us each morning. <br />
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This is “Bereishis” – the first utterance of creation, and the cornerstone of existence. In Hashem’s great wisdom, He imbued the world with endless potential for rebirth, such that neither the individual, nor the world as a whole, need ever grow stagnant in body or spirit. As a result, the possibility must exist for “the mighty hand that Moshe displayed” to be forgotten.<br />
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As we begin the new year, we take the message of “Bereishis” to heart, resolving to improve our own inner world, by recreating ourselves each day in sincere teshuvah. Thereby, we help form a better world at large, which will eventually lead to the reformation of all creation, and reveal the new light that will shine on Tzion, with the coming of our Righteous Redeemer, may it be soon and in our days, Amen.DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-74362992133179462662011-03-22T12:27:00.001+02:002011-03-24T12:33:12.741+02:00Noach<div style="text-align: center;"><span style="font-size: x-large;">The Paths of Peace</span></div><br />
Noach had been sentenced to destruction with the rest of mankind, in the Great Flood that was to scourge the earth, but he was ultimately spared by Divine pardon, as we learn from the verse, “Noach found favor in Hashem’s eyes.” <br />
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What was the nature of the Divine favor that Noach received? How was this merit great enough to spare his life, even after the Heavenly Courts had sentenced him to death for his sins? How can we hope to win similar favor, that we might also be spared from the hardship and suffering that abound in these difficult times?<br />
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<div style="text-align: center;"><strong>The Righteous who are not Good </strong></div><br />
An enigmatic Gemara divides mankind into four categories: the righteous who are good, the righteous who are not good, the wicked who are evil, and the wicked who are not evil. The Gemara then proceeds to explain that the “righteous who are good” perform their religious duties to Heaven, and also treat other people with kindness and consideration. The “righteous who are not good” perform their religious duties, but are mean to their fellow men. The “wicked who are evil” act poorly towards God and man. The “wicked who are not evil” are irreligious, but they act kindly towards their fellow men. <br />
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It is interesting that a person who is mean to others can still be considered righteous in any sense. Our religious obligations towards Hashem also require us to be kind and decent to others. Yom Kippur atones for our sins against Hashem, but it does not atone for our sins against our fellow men, until we ask their forgiveness. When a person is mean to others, then by definition he is not righteous, since his actions are odious to Hashem as well. What then is the meaning of this Gemara?<br />
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The Midrash interprets the verse, “And God called the light ‘Day’” as a reference to the deeds of the righteous. “And He called the darkness ‘Night’”, refers to the deeds of the wicked. We would not know which God prefers, had the verse not continued, “And God saw that the light was good.” The Kedushas Levi asks:<br />
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<blockquote> How could we have doubted that Hashem prefers the deeds of the righteous over those of the wicked? Is this not obvious? To explain, let us note that the Midrash does not refer to the righteous and the wicked themselves, but to their deeds. <br />
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Our Sages exhort us to serve Hashem using our yetzer tov and our yetzer hara together. The yetzer tov promotes love, peace, and the use of kindness and sensitivity to draw Jews close to Hashem. The yetzer hara, on the other hand, kindles anger and hatred. The wicked use these feelings in defiance of Hashem’s will, directing their hatred against those who serve Him. However, the righteous can also use the emotions kindled by the yetzer hara, directing their hatred and anger against those who defy Him, as Rabbeinu Yona explains.<br />
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“And God called the light ‘Day’” refers to the deeds of the righteous, who draw others close to Hashem’s service with kind, sensitive words that touch their hearts. “And He called the darkness ‘Night’”. Obviously, Hashem has no desire at all in the wicked themselves. Rather, this refers to the deeds and traits of the wicked when employed by the righteous. Hashem saw that anger and hatred could also be used in His service. He saw that people could be forced into religious observance by sharp arguments, by belligerent debate, and by threats of punishment in this world or the Next.<br />
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Since both methods can be employed in Hashem’s service, the Midrash asks a legitimate question. Which does Hashem prefer? He prefers the deeds of the righteous, who inspire others with kindness and respect, as it is written, “Its ways are ways of pleasantness, and all its paths are peace.”</blockquote><br />
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A person could be pious in his religious observance, but belligerent in nature, and try to use his harsh character traits in Hashem’s service. However, this is not the way of the “righteous who are good.” Hashem wants us to serve Him in a pleasant, kindly way.<br />
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For example, when educating our children, and when encouraging our wayward brethren to return to a life of Torah, we must use words of endearment and conciliation, focusing on the good. This was the method espoused by our predecessors, the Chassidic leaders since the time of the Baal Shem Tov. Rebbe Dovid of Lelov zt”l, warned his student, my ancestral grandfather, the Yehudi HaKodesh of Peshischa zt”l, never to rebuke in a demeaning way. The only way to influence people in these hard times is with soft, sweet words that warm the heart and nurture the soul. In this case, and in all others, we must serve Hashem with a pleasant, kindly demeanor, and be “righteous who are good”.<br />
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<div style="text-align: center;"><strong>Proper Behavior Precedes Torah</strong></div><br />
We can now understand how Noach earned special favor in Hashem’s eyes, which granted him pardon while the rest of the world was condemned to destruction. “Noach” means pleasantness. The Zohar states that Noach was “pleasant to those Above and pleasant to those below.” We learn in Pirkei Avos: “If one’s fellows are pleased with him, then Hashem is pleased with him as well.” Since Noach was pleasant to his fellow man below, his deeds were equally pleasing to Hashem Above. <br />
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Noach realized that the true way to piety is by being pleasant, friendly, and helpful to others. This is contrary to the misguided opinion that religious perfection is judged mostly by one’s mitzvos bein adam l’Makom (between man and his Creator). In fact, one grows close to Hashem and rises in spirituality primarily by being kind and pleasant towards others, and practicing the mitzvos bein adam l’chaveiro (between man and his fellow). By pleasing and helping those around him, Noach became a “righteous man, perfect in his generation,” whose ways were pleasing to Hashem.<br />
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The Noam Elimelech writes that if a person has a good heart, and does favors for others, then even if he is wicked in every other sense, his acts of kindness will eventually draw him back to a life of perfect righteousness. “Only good and kindness shall pursue me all the days of my life, and I shall dwell in the house of Hashem for length of days.” Man’s goodness and kindness will pursue him, no matter how far he strays from religious observance, and ultimately draw him back to the house of Hashem. <br />
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We can now understand the Gemara’s example of a “wicked person who is not evil.” This is no contradiction in terms. He may be wicked in a religious sense, but he is essentially good, since he has a kind heart and does favors for others. Ultimately, his kind heart will prevail and draw him back to a path of perfect righteousness.<br />
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In contrast, the Malbim warns against those who feign heights of spiritual greatness, yet are nasty and selfish. Undoubtedly, their religious zeal is no more than a shallow façade, with no depth or meaning to it. It is unthinkable that a real tzaddik could be cruel to others. <br />
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In Tanna D’Vei Eliyahu, we learn that “Derech eretz kadma l’Torah –proper behavior precedes Torah.” R’ Nosson David of Shidlovtza zt”l explains that derech eretz is a hakdama (introduction) to Torah. By reading the introduction to a book, one gets a fair impression of the book’s quality and content. So too, by judging a person’s derech eretz, we get a fair impression of the value of his Torah study and religious observance. The Midrash states:<br />
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<blockquote> Noach was pleasant (neicha) to all. He was pleasant to parents and pleasant to children; pleasant to Heaven and pleasant to man on earth; pleasant in this world and pleasant in the World to Come. </blockquote><br />
Noach’s good-hearted, friendly demeanor was a pleasure to all who knew him. By combining religious dedication with the respectful treatment of others, he brought pleasure to his deceased parents as they watched him from their place in the World to Come. He walked the Torah’s “ways of pleasantness and paths of peace,” as he tried to draw people close to Hashem with respect and consideration. This was his saving grace, which rescued him from the decree that eradicated the rest of mankind.<br />
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<div style="text-align: center;"><strong>Tzaddik in Menschlichkeit</strong></div><br />
My father, the Chelkas Yehoshua zt”l, explained the verse, “Noach was a tzaddik of a man (ish tzaddik),” to mean that he was a tzaddik specifically in the area of menshlichkeit. “Perfect in his generation,” means that he set a perfect example for his own generation, and for all generations to come. Noach was not simply a mensch. He was a “tzaddik in menschlichkeit,” reaching extremely high spiritual levels as a result of his decency and respect for others.<br />
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By setting a precedent of menshlichkeit, Noach enabled his descendants to also behave like menschen, even in times like our own: times of thievery and corruption; times of selfishness and exploitation; times when people stab one another with sharp words, and rejoice in the downfall of their peers; times when menschlichkeit is scarcely to be found, and honesty and devotion are all but forgotten. We can rise above the influence of our times and treat others better than they treat us. We can be tzaddikim in menschlichkeit as was Noach, despite the influence of a perverse society. Noach sowed the seeds of menschlichkeit for all generations to come.<br />
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This lesson is especially important for our own era. Hashem promised Avraham Avinu, “I shall make you into a great nation, bless you, and magnify your name.” The Gemara explains: “I shall make you into a great nation,” by letting Myself be known as the God of Avraham; “I shall bless you,” by letting Myself be known as the God of Yitzchak; “and magnify your name,” by letting Myself be known as the God of Yaakov. Lest Avraham think that all three names will be mentioned in the conclusion, Hashem added, “and you shall be a blessing” - the conclusion shall be in your name alone. <br />
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Most simply, the Gemara refers to the conclusion of the first beracha of Shemoneh Esrei, “Magen Avraham.” However, the Baal Shem Tov and the Megaleh Amukos explain that the Gemara also alludes to the conclusion of history – this final era in which the footsteps of Moshiach can be heard as they approach.<br />
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Each Forefather blazed his own unique path in the service of Hashem. Avraham walked the path of Kindness. Yitzchak walked the path of Avodah (prayer and sacrifice). Yaakov walked the path of Torah study. Our Forefathers personified the pillars of Torah, Avodah and Chesed that support the entire world, as described in Pirkei Avos. <br />
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Throughout history, the Jewish people have supported these three pillars with our own Torah, prayer and kind deeds. However, in this final era before Moshiach’s arrival, our Torah study and Avodah are sadly lacking, causing the entire world to totter. The remaining pillar upon which all else depends is kindness – the pillar of Avraham Avinu.<br />
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When faced with difficult friends, relatives and neighbors, we may find it hard to be as kind, giving and respectful as we would like to be. Nevertheless, we must redouble our efforts despite all the difficulties, and place our main emphasis on menschlichkeit, derech eretz, and mitzvos bein adam l’chaveiro: the proper character traits which give substance and meaning to our spiritual growth. Thereby, we draw closer to Hashem, escape our personal difficulties, and hasten the ultimate Redemption.<br />
<blockquote><br />
“What should a person do to escape the troubles that will befall the world in the era before Moshiach’s arrival?” R’ Elazar’s students asked him.<br />
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“Toil in Torah and perform deeds of kindness,” he answered. </blockquote><br />
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Noach found favor in Hashem’s eyes and was rescued from the decree of destruction, in the merit of his pleasant behavior towards others. By emulating his behavior, we can find similar favor and be rescued from all misfortune.DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-2704245868812146662011-02-16T11:09:00.000+02:002011-02-16T11:09:42.575+02:00Ki Sisa : When Good and Evil Unite<object data="http://viewer.docstoc.com/?key=YzZlZDdmNmIt&pass=ZjY0Ni00N2Fk" height="550" id="_ds_71693213" name="_ds_71693213" type="application/x-shockwave-flash" width="630"><param name="FlashVars" value="doc_id=71693213&mem_id=11026749&doc_type=pdf&fullscreen=0&allowdownload=1" /><param name="movie" value="http://viewer.docstoc.com/?key=YzZlZDdmNmIt&pass=ZjY0Ni00N2Fk"/><param name="allowScriptAccess" value="always" /><param name="allowFullScreen" value="true" /></object><script type="text/javascript">
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<span style="font-size: xx-small;"><a href="http://www.docstoc.com/docs/71693213/?key=YzZlZDdmNmIt&pass=ZjY0Ni00N2Fk">Mevaser Tov on Ki Sisa</a></span>DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-61934989522867385482011-02-13T12:01:00.000+02:002011-02-13T12:01:38.106+02:00<strong> THE LOVE THAT UNITES US <br />
- TERUMAH 5771 -</strong><br />
The Mishkan was made of forty-eight vertical wooden boards that were connected by the "bri'ach hatichon": a horizontal support bar that ran through holes drilled through the thickness of the beams. There were also other support bars that connected various groups of beams together, but the bri'ach hatichon was the only support that "ran from one end of the Mishkan to the other" connecting all the forty-eight beams of the Mishkan into one united structure.<br />
The Gemara explains that as the bri'ach hatichon was inserted through the holes of the beams, it miraculously twisted around the corners in order to connect the northern, western, and southern walls of the Mishkan. <br />
The Targum Yonasan states:<br />
<blockquote>The bri'ach hatichon was carved from the tree that Avraham Avinu planted in Be'er Sheva. When Bnei Yisrael passed through the Red Sea, the angels chopped down the tree and threw it into the sea where it floated on the face of the water. An angel then announced, "This is the tree that Avraham planted in Be'er Sheva, where he called out in the Name of Hashem!"<br />
Bnei Yisrael took the tree and carved from it a bar seventy amos (110 feet) long. Wondrous miracles occurred with this bar. When the Mishkan was erected, it would go through the holes of the beams, twisting around the corners like a snake. When the Mishkan was taken apart, it would straighten out like a stick.</blockquote>Avraham planted this tree so that his guests could rest beneath its shade and eat of its fruit. After his guests would eat and drink their full, they would bless him for his hospitality. "Why do you bless me?" he would ask them. "It was not my food that you ate. It was the food of the Master of the World. Bless and thank Him instead." In this way, Avraham publicized Hashem's Name in the world.<br />
Avraham's kindness, and his efforts to draw people beneath the wings of the Shechinah, created such an aura of holiness that the very tree beneath which his guests sat was sanctified. The bar carved from the tree was thus able to miraculously bend to connect the beams of the Mishkan.<br />
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<strong>The Tree of Kindness</strong><br />
<br />
Our communities are also a kind of Mishkan. The Shechinah dwells in our shuls today, just as it dwelled in the Beis HaMikdash in Yerushalayim. Each member of the community makes his important contribution, thus making him into a veritable "board" in the Mishkan. But what connects us all together, turning us from a collection of individual boards into a united structure in which the Shechinah may rest, is the kindness and generosity symbolized by Avraham's tree. Kindness is the "bri'ach hatichon" that unites our communities.<br />
Thus the foundation of every Jewish community and of every new shul must be the commitment of its members to help one another: both materially and spiritually. "Let each man help his friend and tell his brother, 'Be strong!'" <br />
Rather than each person davening by himself in the privacy of his home, we daven together in shul in order to publicize Hashem's holy Name in the world. We therefore look towards the example of Avraham Avinu, who was the first to publicize Hashem's Name, as the Rambam writes:<br />
Avraham stood forth and called out in a great voice to the entire world, to inform them that there is only one G d, and Him alone we must serve. <br />
Avraham publicized Hashem's Name through his kindness and hospitality. He proved to people that he was truly interested in their benefit, and thereby earned their love and trust. Only then were they willing to accept his teachings. So too, the ability of a new shul to bring honor to Hashem's Name depends entirely on the kindness practiced in and around it. Kindness is the key to success in spiritual matters, and in material matters as well.<br />
<br />
<strong>Building an Ark of Rescue</strong><br />
When starting a new shul, it is important to establish good relations with the general community around it. "Chein (grace) is given to the humble," Shlomo HaMelech said. When the members of a new shul are humble, showing respect and consideration to the general community around them, they are sure to win the chein that is necessary for the shul to flourish.<br />
At first, Noach was sentenced to be killed in the Great Flood that destroyed the rest of mankind, but he found chein in Hashem's eyes and was spared. The Zohar notes that the word chein is spelled from the same letters as Noach's name, thus implying that there was something particular about his personality through which he earned the chein that saved his life. "He was pleasant (neicha) in his speech and manners," the Zohar explains.<br />
In our times, we also face a deluge of sorts. Corruption and promiscuity flood the world. Our shuls are the arks that protect us from the floodwaters of spiritual destruction. Like Noach's ark, the survival of our shuls depends on the chein we earn by showing kindness and respect in and around our communities. Our arks can contain a wide range of people, each with his own customs and personality, just as Noach saved a wide range of creatures, including ferocious beasts and even demons, who also boarded Noach's ark, as our Sages tell us. <br />
Our Sages tell us that every place has a special "chein" that makes it particularly attractive to those who live there. However, it is up to the people who establish new shuls to add to the chein of their surroundings through the middos and derech eretz that makes their shul into a pleasant place to daven, graced by a spirit of friendship and unity.<br />
Rebbe Tzadok HaKohen of Lublin writes that every shul increases the level of holiness in the world and thus serves to eradicate the traces of Amalek. For this reason, the laws regarding shuls are recorded in Maseches Megillah. As we enter Adar, the month of joy, we pray that there be many occasions for joy in this community, and in all the communities of Israel, until our greatest joy arrives with the construction of the Beis HaMikdash. May it be soon and in our days.DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-36848477395755988352011-01-28T23:09:00.001+02:002011-04-29T00:11:05.141+03:00THE TWO BLESSINGS OF HEALINGTECHIAS HAMEISIM, CHAPTER TWO<br />
<br />
In the Shemoneh Esrei prayer we say: “You are eternally mighty, Hashem; You revive the dead, and are powerful to save.” Later, in a following beracha we say, “You heal the sick of Your nation Israel.” These two berachos appear to be in the wrong order. The revival of the dead is a future event, and should be listed among the prayers for Moshiach and the Beis HaMikdash. The prayer for the recovery of the sick should come first, among the prayers for our worldly needs, such as livelihood and wisdom.<br />
<br />
To answer to this question, we must distinguish between two categories of sick people. The first category includes those that have a hope of recovery according to the natural order of creation. Although a person is deathly ill, the doctors may still feel that they have a chance to save him through surgery or medicine.<br />
<br />
The second category includes those who are beyond the healing powers of medicine. The doctors relinquish hope in their recovery, since according to the known laws of nature the patient is beyond assistance. Even so, the patient is not yet dead. His soul is still within his body, and although the doctors might think otherwise, there is still hope for his recovery.<br />
<br />
The Ropshitzer Rebbe zt”l once remarked that when the Hebrew year has two months of Adar, the likelihood of Hashem’s miraculous intervention is twice as great. Adar in Yiddish means vein. As long as blood still flows through one’s veins, we can still hope for Hashem’s salvation. When there are two Adars, our hope is twice as great. <br />
<br />
There is great wisdom in this apparently light-hearted observation. As long as the soul still rests within a man’s body, he is not yet dead. However sick he may appear, he can still hope for a full recovery that borders on Techias HaMeisim, a resurrection from the dead.<br />
<br />
The Gemara states as follows:<br />
<br />
<br />
<blockquote>After a prolonged drought, Rebbe declared a fast day in which the community gathered to beseech Hashem for mercy. Rebbe Chiya and his sons led the community in prayer. <br />
<br />
“(Hashem) makes the wind blow,” they prayed, and the wind began to blow. <br />
<br />
“(He) makes the rain fall,” and the rain began to fall. As they began to say, “(He) revives the dead,” the world began to shudder.<br />
<br />
A voice in Heaven then called out, “Who has revealed My secrets to the world?”<br />
<br />
“It was Eliyahu,” another voice replied. Eliyahu was then punished with sixty fiery lashes. An angel in the form of a fiery bear then appeared in the shul and shocked Rebbe Chiya, thus disturbing his concentration and stopping his prayers. <br />
<br />
</blockquote>The commentaries on this Gemara point out that in the beracha that Rebbe Chiya and his sons recited, the revival of the dead is mentioned both before and after the winds and the rain: <br />
<br />
<br />
<br />
<blockquote>You are eternally mighty, Hashem. You revive the dead and are powerful to save. You cause the wind to blow and the rain to fall. You sustain the living with kindness, and revive the dead with great mercy. You support the falling, heal the sick, release the imprisoned, and fulfil Your promise to those who sleep in the dust. Who is like You, O Master of mighty powers? Who is like You, O King who takes and grants life and causes salvation to sprout? You are faithful to revive the dead. Blessed are You, Hashem, Who revives the dead.</blockquote><br />
Why did the world not shudder with the first mention of the revival of the dead? The Ritva explains that the first mention of the revival does not refer to those who had actually died, but rather to the sick people who approach the gates of death and miraculously recover.<br />
<br />
The Avudraham explains the entire beracha along these lines. “You support the falling and heal the sick”, refers to the sick who have approached the gates of death and recover. “You release the imprisoned,” refers to those who have been sentenced to death and are released. Both of these people fall into the category of the revival of the dead. <br />
<br />
It is noteworthy that two independent commentaries arrive at the same interpretation of this beracha. Even those sick people to whom medicine affords no hope, can still hope for Hashem’s mercy, since He is “faithful to revive the dead.” As the possukim say, “They had reached the gates of death. They called out to Hashem in their suffering and their trouble, and He rescued them. He sent His word and healed them, and delivered them from the pit of death.” Hashem does not heal with medicine, but by the power of His very word. <br />
<br />
The potential for resurrection from the dead is inherent in man from the moment of his creation. In the possuk, “Hashem created man,” the word for created, “vayatzer,” is spelled with two yuds. The first yud refers to the original creation of man, and the second yud refers to his re-creation when he is revived from death. Regarding the creation of animals, vayatzer is spelled with only one yud, since animals are not destined to arise for the resurrection. <br />
<br />
Therefore, two berachos of healing were included in the Shemoneh Esrei prayers. The beracha, “Blessed are You, Hashem, Who heals the sick of His nation Israel,” refers to the majority of sick people, whereas the beracha of, “Blessed are You, Hashem, Who revives the dead,” refers to the sick people who reach the gates of death, and recover through the seeds of resurrection that were planted within them at the time of their creation.<br />
<div align="center"><a href="http://www.feldheim.com/mevaser-tov-techias-hameisim.html">Order this book</a></div>DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-75670061069119204022011-01-28T23:01:00.011+02:002011-04-29T00:10:07.497+03:00NEVER DESPAIR OF HASHEM’S MERCY<div style="text-align: left;"><strong>Techias HaMeisim, Chapter One</strong></div><br />
The Gemara in Maseches Berachos states as follows: <br />
<br />
<blockquote>“And it was in those days, that Chizkiyahu HaMelech was sick and dying, and Yishayahu ben Amotz the Prophet came to him and said, ‘So says Hashem, prepare a will and testament for your house, for you will die, and you will not live.’”<br />
<br />
What is the meaning of the double wording, “You will die, and you will not live”? You will die in this world, and you will not live in the World to Come.<br />
<br />
‘Why am I to be punished so severely?’ asked the king.<br />
<br />
‘Because you did not attempt to father children,’ answered the prophet.<br />
<br />
‘I refrained from fathering children because I saw through Ruach HaKodesh (Divine inspiration), that my children would be wicked.’<br />
<br />
‘You have no business interfering with Hashem’s plans. You must do as you were commanded, and Hashem will do as He pleases.’<br />
<br />
‘If so, then give me your daughter in marriage, and perhaps through our combined merits, we will have good children,’ said the king.<br />
<br />
‘It is too late. The decree has already been sealed,’ said the prophet.<br />
<br />
‘Son of Amotz! Cease your prophecies and leave! I have a tradition from my father’s father (David HaMelech) that even if a sharp sword is held to a person’s throat, he must not despair of Hashem’s mercy.’” </blockquote><blockquote>This concept was expressed elsewhere: Rebbe Yochanan and Rebbe Eliezer both said that even if a sharp sword is placed at a person’s throat, he must not despair of Hashem’s mercy, as the possuk says, “Though He may slay me, I will still hope to Him.” <br />
<br />
Rebbe Chanan said that even if someone is told by a dream interpreter that tomorrow he will surely die, he should still not despair of Hashem’s mercy, as the possuk says, “For with the abundance of dreams and many futile things, we must still fear God.” <br />
<br />
The possukim continue, “Chizkiyahu then turned towards the wall and prayed to Hashem.” What is the significance of the wall? Reish Lakish said that he davened from the innermost chambers of his heart, as the possuk says, “My stomach trembles, and the walls of my heart groan.” <br />
<br />
Rebbe Levi said that he davened concerning the walls of a certain room. “Master of the Universe,” he said, “the Shunamite woman built just four small walls to house the prophet Elisha, and in this merit her son was resurrected from the dead. My grandfather (Shlomo HaMelech) built the walls of the Beis HaMikdash and adorned them with silver and gold. In his merit, let me live.” </blockquote>The Minchas Chinuch once remarked that if a sword is held against a person’s throat, he should not despair of salvation. Once the sword has already begun to cut into his throat, however, he must finally give up hope.<br />
<br />
Notwithstanding the respect due to this greatest of Torah scholars, there are explicit proofs from the writings of our Sages that this is not so; even after the sword has begun to cut into his throat, he still should not despair.<br />
<br />
Indeed, this is evident from the Gemara quoted above. When Chizkiyahu was told of his imminent demise, he rebuffed the prophet’s words by comparing his situation to that of the child of the Shunamite woman. This was a surprising comparison, since the child had already died, and was resurrected through the prayers of Elisha. One would have expected Chizkiyahu to compare himself to someone who had recovered from his illness, rather than someone who had died and come back to life. Although we find numerous instances of a person being brought back to life in the Tanach and the Talmud, we have never heard of a person refusing to let a loved one be buried, and instead beseech a tzaddik to pray that the deceased might live again.<br />
<br />
Why then, did Chizkiyahu compare himself to the Shunamite’s child, who experienced a remarkable miracle and returned from the dead? This was certainly an uncommon occurrence, and should not have been used as a precedent to expect similar miracles in the future.<br />
<br />
It was the practice of certain Torah leaders to discourage people from praying for a loved one to recover from cancer. They reasoned that, since we do not truly believe that recovery is possible, our prayers are bound to be insincere. As the Prophet said, “With his mouth and his lips he honours Me, yet his heart is far from Me.” Rather than awakening Divine mercy, such insincere prayer can actually make matters worse.<br />
<br />
As we shall see, this outlook is incorrect. Even if a sharp sword has already begun to cut into a person’s throat, he should not despair of Hashem’s mercy. The moment we despair of a loved one’s life, we relinquish our hold on him. This is similar to the halachah of returning lost objects. Once the owner has despaired of ever regaining the item, the finder may keep it. So too, when we despair of a loved one’s life, we allow the Angel of Death to take him, God forbid.<br />
<br />
How then can we resolve this seeming contradiction, enabling us to pray for a recovery, when in the depths of our hearts we feel it to be impossible? When the doctors inform us that there is no hope of recovery, and the best we can do is to ease their pain, how can we pray with sincerity and conviction that our prayers will be answered? <a href="http://www.mevasertovweekly.com/2011/01/two-blessings-of-healing.html">See more</a>...<br />
<br />
<div style="text-align: center;"><a href="http://www.feldheim.com/mevaser-tov-techias-hameisim.html">Order this book</a></div>DWhttp://www.blogger.com/profile/08676702048121071520noreply@blogger.com0tag:blogger.com,1999:blog-5258388321586988235.post-6579395918935875472011-01-06T21:49:00.005+02:002011-05-05T10:47:36.875+03:00Friendship, chapter 4<object data="http://viewer.docstoc.com/" height="550" id="_ds_71694199" name="_ds_71694199" type="application/x-shockwave-flash" width="630"><param name="FlashVars" value="doc_id=71694199&mem_id=11026749&doc_type=docx&fullscreen=0&allowdownload=1" /><param name="movie" value="http://viewer.docstoc.com/"/><param name="allowScriptAccess" value="always" /><param name="allowFullScreen" value="true" /></object><script type="text/javascript">
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