In this weeks parsha, parshas Beshalach, we find Parshas Ha'mon (16:4-35) the story of our receiving the manna bread after leaving Egypt. We'll speak more about it bli neder and how it like everything else all ties into Emunah. For today lets not forget that Reb Mendel M'Riminov says that saying Parshas Ha'mon (Shneyim Mikroh V'Echod Targum - Shneyim Mikroh V'Echod Targum is Layning it twice with the Trup, then saying the Unkelus once.) on Tuesday Parshas B'Shalach is a Segulah for Parnassah. The following was received from a dear friend who received it from Rav Avraham Greenbaum.
Those who "know the times" teach that on Tuesday of the week of Parshas Beshallach -- which falls this year on Tuesday 11 Shevat / 30 Jan -- it is very propitious for livelihood to recite Parshas Ha'mon, the Torah section that speaks of the Manna (Shmos 16:4-35). Those who read Hebrew should preferably read the Hebrew text twice over, verse by verse, together with the Aramaic Targum. Reading the text in English will also surely help! The recital of this passage should be preceded and followed by prayers for livelihood. The very recognition that the livelihood God sends us is "Manna" itself enhances our appreciation and enjoyment of what we have.
Click the link below for Parshas Hamon on-line.
http://www.tefillos.com/parshas_hamon.asp
Text of the prayers to be added before and after reading the psukim (The Hebrew prayers are found in most sidurim after Shachris:
BEFORE: May it be Your will, HaShem our God and God of our fathers, that you should provide livelihood for all Your people the House of Israel, and my livelihood and that of all my household among them, easily and without pain, with honor and not with shame, in permissible and not through forbidden ways, in order that we may carry out Your service and study Your Torah just as You sustained our ancestors with Manna in a dry and desolate land.
AFTER: You alone are God: You made the heavens and the heavens of the heavens, the earth and all that is on it, the seas and all that is in them. You sustain them all, and it is You who constantly performed great miracles and wonders for our ancestors. Even in the wilderness You caused bread to rain down for them from heaven, and from the flinty rock You brought forth water, and You also gave them all that they needed, and their clothes did not wear out. So too in Your abundant mercy and very great kindness, feed us, sustain us and provide all our many needs and those of Your People, the House of Israel, plentifully and abundantly, without great effort and toil, from Your pure, clean hand and not from the hand of flesh and blood.
May it be Your will, HaShem my God and God of my fathers, that you should prepare for me and all the members of my household all that we require, and provide sufficient for all our needs every day of our lives, and enough for each and every hour, with sufficient to give life to every one of our bones and limbs in accordance with Your good and generous hand and not according to our own few accomplishments or limited kindness. Let my livelihood and the livelihood of the members of my household, my seed and the seed of my seed be entrusted in Your hand and not in the hand of flesh and blood. Amen.
_____________________________
A sneak preview of this weeks Family Jewels on the parsha: How is it all about Emunah? This is something that I heard from Rav Brody, which should be posted soon on www.emunah.tv. (Shmos 16:15) "Va'yiru Bnei Yisroel va'yomru ish el achiv man hoo?...."/"Bnei Yisroel saw and said "it is food", because they did not know what is was.." Notice how the letters of "man hoo" also spell Emunah!!! It's all about just giving it up to Hashem!!!
Peace and joy,
Etan
Anyone with anything interesting to post, please let me know so we could start having more than 1-2 postings per week. Comments and constructive criticisms are always welcome as well.
Shkoyach!
Tuesday, January 30, 2007
Thursday, January 25, 2007
Parashas Bo - It's all about the children!
I hope everyone had a great week, and would like to thank everyone for their brochas etc. on Moshe Pinchas's upsherin.
Children are mentioned three times in conection with Yitzias mitzrayim/the Exodus from Egypt, mainly in the context of passing on our national heritage from one generation to the next. 1) "And it will come to pass when your children say to you ... that you shall say it is a Passover sacrifice ... when he struck the Egyptians and saved our homes" (Shmos 12, 26-27);) 2) "And you shall tell your son on that day, saying: this is for that which the Lord did for me when I went out of Egypt" (Shmos 13,8); 3) "And it will be when your son asks you saying... and you shall say to him: by strength of hand did the Lord take us out of Egypt" (Shmos 13, 14). Our Sages add to these three expressions another verse, taken from Devarim (6,21): "then you shall say to your son..." We also know that the main idea throughout the Pesach Seder is to involve the children, to keep them awake, to keep them asking.
If you pay attention to the words of these psukim that we quoted you will notice how the questions are asked in the future tense ("It will come to pass...", "On that day...", "It will be when...") but the answers are given in the present tense ("and saved our homes..." "took us out..." "for me..."). So lets try to understand both the over emphasis on the children and also the Torah's changing from future to present tense when telling the story of yestziyas mitzrayim. The existence of the Jewish people, its continuity and unbroken history through the course of time, depend upon the passage of its mesorah/heritage and national memory from generation to generation. However, we are not dealing here simply with memory. We do not want our children simply to "remember" yetziyas mitzrayim, the receiving of the Torah, the entry into Eretz Yisroel and all of the spiritual, cultural and practical heritage of our People. If that was the goal we would have been gone a long time ago, forgotten like a lot of other great nations who are now only history lessons. The goal is to cause our children to feel their Jewishness on a daily basis. The Jewish mesorah is a way of life, the way of the observance of the Torah and its mitzvos. It is the practice which we pass on to our children and not the memory. "For that which the Lord did for me when I went out of Egypt". The mishna (Pesachim 10:5) tells us "in each and every generation a man must see himself as if he came out of Egypt". How do we do that? The Sefer HaChinuch explains as follows (Mitzva 20) "because the heart follows the deeds... because by the doing of good deeds we are taught to be good and become worthy of eternal life". This follows that which the Rambam wrote in his introduction to Pirkei Avos (Shmonah Perakim:8): "and it becomes him to make himself accustomed to doing good deeds until such time as he achieves those qualities". These things that we do at the Seder - these rituals - are not just symbolic gestures to remember our past. They are things that we do in order to ingrain in ourselves that Mesorah, that Jewishness so that we could give it over to our children. What did Moshe keep on telling Pharoh? Not just "Let My people go!' But rather "Let My people go that they may serve Me."
It is every parent's task to stimulate their children's questions, interest and desire to understand. When questions are posed it is an opening to educate - and to put theory into practice - because the mesorah of the Jewish people expresses itself in action, not memory . It is not something which happened some time long ago, it is not a "historical event" - today a headline, tomorrow forgotten. It is a day-to-day experiential feeling, an existential reality and a way of life. (Based upon Daf Parashat Hashavua by Yosef Agur B.I.Y.)
"Hachodesh hazeh lachem rosh chadoshim/This month shall be for you the first of the months." (Shmos 12:2)
Rav Moshe Feinstein ztl said that the month of Tishrei is the month of the creation of the world. The month of Nisson is the month of the exodus from mitzrayim. Both months are lessons in our awareness of Hashem's power. The lesson of Tishrei is that Hashem is the creator of the universe. The lesson of Nisson is that of hashgacha pratis/divine providence, that Hashem controls the universe. He is the One who enslaved the Jews in mitzrayim and he is the one who freed them. This pasuk is teaching us that the lesson of Hashem's guiding historical events is even more important than the lesson of the creation of the world. We mentioned this last week as an explanation as to why we are always remembering yetziyas mitzrayim. I just wanted to repeat it and add on what Rev Moshe says which ties in with what we said above. One can believe that Hashem created the world and this might not make any differences in his or her behavior and attitudes. But once a person is aware of the constant supervision of Hahem in daily events both personaly and on a larger scale, he or she will improve their behavior or at least think about improving. Not only that but his trust in Hashem will free him from worry (IT'S ALL ABOUT EMUNAH!!!) The month of Nisson is the first month of the year and by remembering this we remember all that is symbolized by yetziyas mitrayim. Even if we don't understand all that is symbolized fully or at all it will still have a major effect on what we do and how we think.
May we be zoche to see the final redemption brought about by all of the Jewish people coming together once and for all to greet the Mashiach tzidkeinu!!! And take part in the building of the third and final Beis Hamikdash!!! Speedily!!! In our days!!!! Amen!!! Have a wonderful Shabbos.
Peace and joy,
Etan
Children are mentioned three times in conection with Yitzias mitzrayim/the Exodus from Egypt, mainly in the context of passing on our national heritage from one generation to the next. 1) "And it will come to pass when your children say to you ... that you shall say it is a Passover sacrifice ... when he struck the Egyptians and saved our homes" (Shmos 12, 26-27);) 2) "And you shall tell your son on that day, saying: this is for that which the Lord did for me when I went out of Egypt" (Shmos 13,8); 3) "And it will be when your son asks you saying... and you shall say to him: by strength of hand did the Lord take us out of Egypt" (Shmos 13, 14). Our Sages add to these three expressions another verse, taken from Devarim (6,21): "then you shall say to your son..." We also know that the main idea throughout the Pesach Seder is to involve the children, to keep them awake, to keep them asking.
If you pay attention to the words of these psukim that we quoted you will notice how the questions are asked in the future tense ("It will come to pass...", "On that day...", "It will be when...") but the answers are given in the present tense ("and saved our homes..." "took us out..." "for me..."). So lets try to understand both the over emphasis on the children and also the Torah's changing from future to present tense when telling the story of yestziyas mitzrayim. The existence of the Jewish people, its continuity and unbroken history through the course of time, depend upon the passage of its mesorah/heritage and national memory from generation to generation. However, we are not dealing here simply with memory. We do not want our children simply to "remember" yetziyas mitzrayim, the receiving of the Torah, the entry into Eretz Yisroel and all of the spiritual, cultural and practical heritage of our People. If that was the goal we would have been gone a long time ago, forgotten like a lot of other great nations who are now only history lessons. The goal is to cause our children to feel their Jewishness on a daily basis. The Jewish mesorah is a way of life, the way of the observance of the Torah and its mitzvos. It is the practice which we pass on to our children and not the memory. "For that which the Lord did for me when I went out of Egypt". The mishna (Pesachim 10:5) tells us "in each and every generation a man must see himself as if he came out of Egypt". How do we do that? The Sefer HaChinuch explains as follows (Mitzva 20) "because the heart follows the deeds... because by the doing of good deeds we are taught to be good and become worthy of eternal life". This follows that which the Rambam wrote in his introduction to Pirkei Avos (Shmonah Perakim:8): "and it becomes him to make himself accustomed to doing good deeds until such time as he achieves those qualities". These things that we do at the Seder - these rituals - are not just symbolic gestures to remember our past. They are things that we do in order to ingrain in ourselves that Mesorah, that Jewishness so that we could give it over to our children. What did Moshe keep on telling Pharoh? Not just "Let My people go!' But rather "Let My people go that they may serve Me."
It is every parent's task to stimulate their children's questions, interest and desire to understand. When questions are posed it is an opening to educate - and to put theory into practice - because the mesorah of the Jewish people expresses itself in action, not memory . It is not something which happened some time long ago, it is not a "historical event" - today a headline, tomorrow forgotten. It is a day-to-day experiential feeling, an existential reality and a way of life. (Based upon Daf Parashat Hashavua by Yosef Agur B.I.Y.)
"Hachodesh hazeh lachem rosh chadoshim/This month shall be for you the first of the months." (Shmos 12:2)
Rav Moshe Feinstein ztl said that the month of Tishrei is the month of the creation of the world. The month of Nisson is the month of the exodus from mitzrayim. Both months are lessons in our awareness of Hashem's power. The lesson of Tishrei is that Hashem is the creator of the universe. The lesson of Nisson is that of hashgacha pratis/divine providence, that Hashem controls the universe. He is the One who enslaved the Jews in mitzrayim and he is the one who freed them. This pasuk is teaching us that the lesson of Hashem's guiding historical events is even more important than the lesson of the creation of the world. We mentioned this last week as an explanation as to why we are always remembering yetziyas mitzrayim. I just wanted to repeat it and add on what Rev Moshe says which ties in with what we said above. One can believe that Hashem created the world and this might not make any differences in his or her behavior and attitudes. But once a person is aware of the constant supervision of Hahem in daily events both personaly and on a larger scale, he or she will improve their behavior or at least think about improving. Not only that but his trust in Hashem will free him from worry (IT'S ALL ABOUT EMUNAH!!!) The month of Nisson is the first month of the year and by remembering this we remember all that is symbolized by yetziyas mitrayim. Even if we don't understand all that is symbolized fully or at all it will still have a major effect on what we do and how we think.
May we be zoche to see the final redemption brought about by all of the Jewish people coming together once and for all to greet the Mashiach tzidkeinu!!! And take part in the building of the third and final Beis Hamikdash!!! Speedily!!! In our days!!!! Amen!!! Have a wonderful Shabbos.
Peace and joy,
Etan
Sunday, January 21, 2007
The Upsherin! Once again a new begining....
With many thanks to Hashem I bring to you some words and pictures from Moshe Pinchas's upsherin today the second day of Shvat.
The minhag of upsherin (to shear or cut off) in writing dates back to the days of the Ari"zal, but I heard that Reb Shlomo said that the minhag started with Yackov Avinu because he wanted to connect his mind to his heart.
The primary purpose of the upsherin is for the intention of leaving and essentialy revealing the "peyos." The idea here is on of establishing a boundary and affirming a border. Peyos is the plural form of the word peah. Peah is the Torah law (Vayikra 19:9-10) that requires a person who owns a field to leave aside part of his crop. Leaving the Peah at the edge and corner of the field, the Peah itself sets the boundary which separates what the belongs to the field owner and what belongs to the poor.
When we think of boundaries we think of a separation an end line, but what the Torah does is show us that by establishing a separation in essence we are bringing about a greater unification. Through the law of Peah the relationship between the field owner and the poor people is established. So we see that the boundary, the border separates to allow a deeper connection. Peyos serve the same purpose, setting a border between the hair on the head and the eventual facial hair, and between the child and the people around him. Until the age of three we let the hair grow wild (Long hair represents untamed unrestrained energy) as the
child himself is in a state similar to the "tohu" (chaos) that came before creation. At three we cut the hair making that separation/border and the child enters into the world of tikun (Tikun is the spiritual process of liberating and retrieving the fragments of Divine light trapped within the material realm, unconscious of G-d's presence, thereby restoring the world to its initially intended state of perfection. This is accomplished through the performance of mitzvot). He puts on a kippa and tzitzis and slowly starts to learn and take on more responsibilities. Never to lose the passionate energy of tohu, the simplistic joyful dispensation of being a child, yet from now on and more as he continues to grow channelling that light into the life of tikun.
In hebrew the word for haircut is "tisporet" which comes from the root "sapar" which can also mean boundary. The word "sapar" can also be related to "sapir/sapphire". So from the boundary made by the haircut and the peyos a new light arises as the child begins to shine brightly with the light of Torah.
I would like to take this opportunity to thank all of our friends and family both those who were able to take part in our simcha and those who were there in spirit. I would also like to thank my dear wife, the true queen of all blessing for throwing such a wonderful party. As we were taking a cab to Avraham Elisha's cheder for the beginning of the festivities I was commenting how if this is what goes into an upsherin, I can't wait to see the bar mitzvah. The non-religious driver said right away "Its very good that you invest so much into everything and every last detail because in the end of the day the children feel it and appreciate all of the hard work." May my wife and I continue to have the strength to invest whatever we can into our children, because there is no better investment in the world. My bracha to Moshe Pinchas is that he continue to grow in Torah and a true love of Hashem and that he live up to the humility and true leadership of Moshe Rabeinu, and also live up to the zealousness of Pinchas and always be willing to do whatever it takes to stand up for the honor of Hashem.
Thursday, January 18, 2007
Parashas Va'eira - It's all about Emunah!
Every week we could say how there is so much to say on the parasha, but this week is a real power packed one! If we would sit and study from now until Pesach we would maybe have a better idea of what The Seder and Pesach itself is all about. But for now we'll suffice with a few points to think about.
The word has been spreading like wildfire that "It's all about Emunah!" I happened to accidentally (Is there really such a thing?!?!?) open The Nesivos Shalom today to the following lesson. I will try my best to translate, but would highly recommend that anyone that could see it inside do so. "Bezchus Emunah Nigaloo Avoseinu/In the merit of Emunah our fathers were redeemed." (Page 63) The Yalkut Shimonee says that in the merit of Emunah our fathers were redeemed from mitzrayim, and in the merit of Emunah we will be redeemed in the future. We could say that the midrash's use of the word "zechus/merit" comes from "zach/pure" and "bahir/clear." It wasn't in the merit of "stam/plain" Emunah that our fathers were redeemed but clear and pure Emunah. The Toldos Yackov Yosef quotes the Rambam as saying that were the Jewish people to have today the "clear" Emunah that our fathers of that generation had then we would also receive the manna from the sky and drink water from the rock. The Be'er Avraham (The Saba Hakadosh M'Slonim) brings down the well known fact that when the Jewish people were taken out of mitzrayim, they were holding at the 49th level of tumah, the lowest of the low, so the only thing that could get them out of there was their clear and present Emunah. The Saba Hakadosh from Lechovich explains the gemara (Shabbos 31.) In the beginning of a persons judgement (In the beis din upstairs after 120 years) they ask him, "
Did you give and take (in business) with Emunah?" as follows: Just like a businessman does whatever he could to enlarge his business, so to should every Jew do whatever he or she can to reveal and greaten the clear Emunah in Hashem.
The gemara (Eiruvin 13:) Rabbi Meir was referred to by that name because he enlightens (Meir) the eyes of the chachamim in halacha. That is in the halacha that he says "No matter what the Jews are always called the sons of Hashem." Even though we see that in most places when there is a disagreement between R' Meir and R' Yossi we go according to R' Yossi, in this halacha of "all Jews are called the sons of Hashem" we paskin like R' Meir in this one halacha. Therefore he is said to have enlightened the chachamim's eyes in halacha in general. This is the reason why we always refer to Hashem as "the One who took us out of mitzrayim." Why not "the One who created the world?" It was and is to show us that the reason Hashem took the Jews out of mitzrayim, the reason why He will take the Jews out of mitzrayim, both on a personal and on a national level was because of pure Emunah. This explains what the holy rabbis have said, that what makes a person a big tzadik is not the amount of mitzvos that he does, but rather the high level of clarity of Emunah that he has. The Pri Ha'aretz says that "Dveikus/Clinging/Closeness/etc" is Emunah. Emunah is the soul of all of the mitzvos. When a Jew puts on Teffilin, for example, and has clear Emunah that this is what Hashem wants, even if he doesn't understand the mitzva fully, that Emunah brings it to such a high level.
This makes sense of that which it says "Shabbos brings redemption to the world." Shabbos is Emunah. True redemption means coming back to Hashem, and through Shabbos one can come back to that closeness to Hashem. This is why it says "Someone that is shomer Shabbos "c'hilchasa/according to the letter of the law," even if he served avoda zara like the generation of enosh, he is forgiven. Like we said before we can say that c'hilchasa is going on Emunah. If he kept Shabbos with true Emunah then even the gravest of all sins is forgiven. The message is clear, its all about Emunah!
During the plague of barad/hail it says: "V'hachita v'hacosemes lo nakoo kee aphilas hena/The wheat and spelt were not damaged, for they were late ripening?" Rashi explains that since they were late ripening, they were soft when the hail struck and were able to bend with the wind. This flexibility on their part enabled them to bounce back and they were not uprooted.
The gemara (Taanis 20:) says that a person should always be as soft as a reed and not as hard as a cedar tree. We see an elaboration on this in Avos D'reb Nosson (21:1) When a strong wind comes, a reed bends in the direction of the wind. Because of its ability to bend it does not become uprooted. A cedar tree does not bend at all. A soft wind that may move the reed has no effect on it. But when there is a powerful wind, the cedar tree breaks and falls. A person needs to be very strong in his Torah principles and ideals. So strong that no power on earth should make him or her veer from the truth. Nothing should uproot him from his values. But the way to do this is to be like the reed. A person needs softness and flexibility when talking to others. A person who is not flexible may seem to be stronger. But that is only an illusion. Such a person can be broken easier. His lack of flexibility will cause that if he is moved even the slightest bit he will be entirely broken.
This really fits in well. Because this Shabbos is also Rosh Chodesh Shvat. Rosh Chodesh is a time of renewal. Shevat is the beginning of the light after the darkness. The days start getting longer. The light starts to break through the darkness. We have Tu B'Shvat, the new year for the trees. Man is compared to a tree in the field. Tu B'Shvat is a holiday of the Oral Torah. The Oral Torah along with the Written Torah are our roots. May we strengthen our roots everyday, by looking back to our glorious past and striving towards our glorious future. May we strive to become softer like the reed so that nothing can uproot us. And may we come together as a nation in true and clear Emunah, and therefore be zoche to greet Mashiach Tzidkeinu! Speedily in our days! Amen!
A great Shabbos! And a wonderful Rosh Chodesh to all of the Jewish people!!
Peace and joy,
Etan
The word has been spreading like wildfire that "It's all about Emunah!" I happened to accidentally (Is there really such a thing?!?!?) open The Nesivos Shalom today to the following lesson. I will try my best to translate, but would highly recommend that anyone that could see it inside do so. "Bezchus Emunah Nigaloo Avoseinu/In the merit of Emunah our fathers were redeemed." (Page 63) The Yalkut Shimonee says that in the merit of Emunah our fathers were redeemed from mitzrayim, and in the merit of Emunah we will be redeemed in the future. We could say that the midrash's use of the word "zechus/merit" comes from "zach/pure" and "bahir/clear." It wasn't in the merit of "stam/plain" Emunah that our fathers were redeemed but clear and pure Emunah. The Toldos Yackov Yosef quotes the Rambam as saying that were the Jewish people to have today the "clear" Emunah that our fathers of that generation had then we would also receive the manna from the sky and drink water from the rock. The Be'er Avraham (The Saba Hakadosh M'Slonim) brings down the well known fact that when the Jewish people were taken out of mitzrayim, they were holding at the 49th level of tumah, the lowest of the low, so the only thing that could get them out of there was their clear and present Emunah. The Saba Hakadosh from Lechovich explains the gemara (Shabbos 31.) In the beginning of a persons judgement (In the beis din upstairs after 120 years) they ask him, "
Did you give and take (in business) with Emunah?" as follows: Just like a businessman does whatever he could to enlarge his business, so to should every Jew do whatever he or she can to reveal and greaten the clear Emunah in Hashem.
The gemara (Eiruvin 13:) Rabbi Meir was referred to by that name because he enlightens (Meir) the eyes of the chachamim in halacha. That is in the halacha that he says "No matter what the Jews are always called the sons of Hashem." Even though we see that in most places when there is a disagreement between R' Meir and R' Yossi we go according to R' Yossi, in this halacha of "all Jews are called the sons of Hashem" we paskin like R' Meir in this one halacha. Therefore he is said to have enlightened the chachamim's eyes in halacha in general. This is the reason why we always refer to Hashem as "the One who took us out of mitzrayim." Why not "the One who created the world?" It was and is to show us that the reason Hashem took the Jews out of mitzrayim, the reason why He will take the Jews out of mitzrayim, both on a personal and on a national level was because of pure Emunah. This explains what the holy rabbis have said, that what makes a person a big tzadik is not the amount of mitzvos that he does, but rather the high level of clarity of Emunah that he has. The Pri Ha'aretz says that "Dveikus/Clinging/Closeness/etc" is Emunah. Emunah is the soul of all of the mitzvos. When a Jew puts on Teffilin, for example, and has clear Emunah that this is what Hashem wants, even if he doesn't understand the mitzva fully, that Emunah brings it to such a high level.
This makes sense of that which it says "Shabbos brings redemption to the world." Shabbos is Emunah. True redemption means coming back to Hashem, and through Shabbos one can come back to that closeness to Hashem. This is why it says "Someone that is shomer Shabbos "c'hilchasa/according to the letter of the law," even if he served avoda zara like the generation of enosh, he is forgiven. Like we said before we can say that c'hilchasa is going on Emunah. If he kept Shabbos with true Emunah then even the gravest of all sins is forgiven. The message is clear, its all about Emunah!
During the plague of barad/hail it says: "V'hachita v'hacosemes lo nakoo kee aphilas hena/The wheat and spelt were not damaged, for they were late ripening?" Rashi explains that since they were late ripening, they were soft when the hail struck and were able to bend with the wind. This flexibility on their part enabled them to bounce back and they were not uprooted.
The gemara (Taanis 20:) says that a person should always be as soft as a reed and not as hard as a cedar tree. We see an elaboration on this in Avos D'reb Nosson (21:1) When a strong wind comes, a reed bends in the direction of the wind. Because of its ability to bend it does not become uprooted. A cedar tree does not bend at all. A soft wind that may move the reed has no effect on it. But when there is a powerful wind, the cedar tree breaks and falls. A person needs to be very strong in his Torah principles and ideals. So strong that no power on earth should make him or her veer from the truth. Nothing should uproot him from his values. But the way to do this is to be like the reed. A person needs softness and flexibility when talking to others. A person who is not flexible may seem to be stronger. But that is only an illusion. Such a person can be broken easier. His lack of flexibility will cause that if he is moved even the slightest bit he will be entirely broken.
This really fits in well. Because this Shabbos is also Rosh Chodesh Shvat. Rosh Chodesh is a time of renewal. Shevat is the beginning of the light after the darkness. The days start getting longer. The light starts to break through the darkness. We have Tu B'Shvat, the new year for the trees. Man is compared to a tree in the field. Tu B'Shvat is a holiday of the Oral Torah. The Oral Torah along with the Written Torah are our roots. May we strengthen our roots everyday, by looking back to our glorious past and striving towards our glorious future. May we strive to become softer like the reed so that nothing can uproot us. And may we come together as a nation in true and clear Emunah, and therefore be zoche to greet Mashiach Tzidkeinu! Speedily in our days! Amen!
A great Shabbos! And a wonderful Rosh Chodesh to all of the Jewish people!!
Peace and joy,
Etan
Friday, January 12, 2007
Parashas Shmos
In tradition with the original theme of The Family Jewels this weeks vort is dedicated to the memory of my great aunt, Aunt Gert, Chavah Golda Bas Yitzchak, may this and all the other Torah we learn and mitzvos that we do be an aliyah for her neshama. Also in honor of my second son Moshe Pinchas's birthday. May he grow to be a true tzadik like Moshe Rabeinu one of his namesakes.
"Vayamas Yosef v'chol achav v'chol hador ha'hoo/And Yosef died, and all of his brothers, and that entire genration." The holy Ohr Hachaim explains that the enslavement of the Jews by the mitzrim happened in three stages. First Yosef died, the Jews lost their power. Then the brothers died. As long as even one of the brothers was alive, the mitzrim still honored them. Even afterwards as long as the members of that first generation were alive, the mitzrim considered them important and were not able to treat them as slaves.
Rabbi Chayim Shmuelevitz zt"l said that there are two aspects to learn from here. One is on the side of the mitzrim. They were unable to treat the Jews as slaves as long as they considered them important. The other aspect is on the side of the Jewish people themselves. As long as they considered themselves important and worthy of respect, the mitzrim were not able to treat them in an inferior manner. Only when they considered themselves in a lowly manner could they be subjugated by others.
Rav Chayim goes on to say that this is one of the yetzer harah's favorite weapons. Once he gets a person to feel inferior and guilty, that person is easy prey for the many traps and tricks that the yetzer has up his sleeve. Ah, but we already know the antidote! Gevalt! Ein yeiush baolam clall!!!!!/There is no despair in the world at all!!!!" We will always be the sons and daughters of the King. We are all princes and princesses. All those bad feelings, feelings of guilt, are the yetzer harah!!! When we realize this we will see all of the other nations fall at our feet and the true grandeur and kingship of the Jewish people will return.
This week we say goodbye to Yosef ha'tzadik and his brothers and are introduced to Moshe Rabeinu the epitome of the Tzadik Ha'emes. I remember something the chief rabbi of Moddin Rav Lau said by M.P.'s shalom zachor. When Moshe saw the burning bush, Hashem introduces Himself and gives Moshe the mission of going back to mitzrayim and leading the Jewish people out. Instead of jumping at the opportunity, Moshe refuses Hashem for a week saying "Mee ani/who am I." We know that Moshe was the most humble man, but to refuse Hashem for a week? (Especially after the first lesson we learned here.) There must be a lesson to learn here that Moshe was trying to teach the generations to come, that Moshe Rabeinu, Moshe our rabbi, our teacher was trying to teach us. Who am I? Maybe we can say that the lesson besides to be humble is that we should all start saying "Mee ani?/Who am I?" instead of always looking at everyone else. If we all started looking more at ourselves and what we are doing and not doing and asking Hashem to help us improve, to help us be the princes and princesses that we really are, then we will be able to all leave our personal mitzrayims and also the collective one that we are all in. We will then bring the Mashiach out of hiding so that he could help us build the third and final Beis Hamikdash speedily in our days!!!! Amen!!!
Have a great Shabbos!!!
Peace and Joy,
Etan
"Vayamas Yosef v'chol achav v'chol hador ha'hoo/And Yosef died, and all of his brothers, and that entire genration." The holy Ohr Hachaim explains that the enslavement of the Jews by the mitzrim happened in three stages. First Yosef died, the Jews lost their power. Then the brothers died. As long as even one of the brothers was alive, the mitzrim still honored them. Even afterwards as long as the members of that first generation were alive, the mitzrim considered them important and were not able to treat them as slaves.
Rabbi Chayim Shmuelevitz zt"l said that there are two aspects to learn from here. One is on the side of the mitzrim. They were unable to treat the Jews as slaves as long as they considered them important. The other aspect is on the side of the Jewish people themselves. As long as they considered themselves important and worthy of respect, the mitzrim were not able to treat them in an inferior manner. Only when they considered themselves in a lowly manner could they be subjugated by others.
Rav Chayim goes on to say that this is one of the yetzer harah's favorite weapons. Once he gets a person to feel inferior and guilty, that person is easy prey for the many traps and tricks that the yetzer has up his sleeve. Ah, but we already know the antidote! Gevalt! Ein yeiush baolam clall!!!!!/There is no despair in the world at all!!!!" We will always be the sons and daughters of the King. We are all princes and princesses. All those bad feelings, feelings of guilt, are the yetzer harah!!! When we realize this we will see all of the other nations fall at our feet and the true grandeur and kingship of the Jewish people will return.
This week we say goodbye to Yosef ha'tzadik and his brothers and are introduced to Moshe Rabeinu the epitome of the Tzadik Ha'emes. I remember something the chief rabbi of Moddin Rav Lau said by M.P.'s shalom zachor. When Moshe saw the burning bush, Hashem introduces Himself and gives Moshe the mission of going back to mitzrayim and leading the Jewish people out. Instead of jumping at the opportunity, Moshe refuses Hashem for a week saying "Mee ani/who am I." We know that Moshe was the most humble man, but to refuse Hashem for a week? (Especially after the first lesson we learned here.) There must be a lesson to learn here that Moshe was trying to teach the generations to come, that Moshe Rabeinu, Moshe our rabbi, our teacher was trying to teach us. Who am I? Maybe we can say that the lesson besides to be humble is that we should all start saying "Mee ani?/Who am I?" instead of always looking at everyone else. If we all started looking more at ourselves and what we are doing and not doing and asking Hashem to help us improve, to help us be the princes and princesses that we really are, then we will be able to all leave our personal mitzrayims and also the collective one that we are all in. We will then bring the Mashiach out of hiding so that he could help us build the third and final Beis Hamikdash speedily in our days!!!! Amen!!!
Have a great Shabbos!!!
Peace and Joy,
Etan
Thursday, January 4, 2007
Chazak, chazak v'nischazek!!!! Parashas Vayichi
I hope that everyone had a wonderful week.
"Vayichi Yackov b'eretz mitzrayim shva esreh shana / Yackov lived in the land of mitzrayim seventeen years..." Reb Nosson (Lekutei Halachos - Halachos Hodaah 6-51) brings down from the Midrash Rabba and the holy Zohar that these 17 years were the "ikar/main" years of his life which he lived "b'simcha/with joy" and with "nachas/peace of mind." Even the number itself points to this 17 is the gematria of tov/good. The following question arises. Why was it that Yackov Avinu couldn't live in peace in Eretz Yisroel but had to come down to mitzrayim the center of all things unholy in order to finally live his last 17 years with joy and peace of mind. Well, the Torah is coming to teach us the age old lesson that the only true simcha, and peace of mind comes after hard work. After sweat and after tears. Imagine the pain and tears that were shed after Yosef was sold. But really it had to happen so that he could get things set up for Clall Yisroel to come down to mitzrayim. And so to, imagine all the tears that were shed in mitzrayim itself (We'll bli neder get to this in more detail in the weeks to come.) but those tears, all of that hard work was a necessary cleansing process that we had to go through in order to be able to get the Torah (More on that to, bli neder when we get there). So to, each one of us on our own level and also on a national level have to always remember that in order to get to the true good, in order to get joy and peace of mind in life we have to first go through the furnace the hard and trying times. It doesn't chas v'shalom mean that we have to live a life full of pain and sorrow, but rather that all of those pains and sorrows are for the best in the end.
Another amazing lesson we can learn from the parasha is from Yackov's blessing of Menashe and Ephraim, Yosefs two egyptian sons. "Hamalach hagoel osi mee kol rah, yivarech es hanearim v'yikareh bahem shmee, vshem avosi Avraham v'Yitzchak vyidgu larov bkerev ha'aretz/May the angel who redeems me from all evil bless the lads, and may my name be declared upon them, and the names of my forefathers Avraham and Yitzchak, and may they proliferate abundantly like fish within the land." A beautiful bracha!!! Especially for ones who weren't worthy of being blessed (So says Rashi!). But lets concentrate on the end of the bracha "vyidgu larov.../proliferate abundantly like fish..." May they be like fish, which are fruitful and multiply and which are not affected by the evil eye. The simple explanation is that since fish are underwater, people can't see them so the ayin harah, the evil eye has no affect. So to with us. Maybe if we would go underwater, stop striving for glory and grandeur, live b'tmimus and pshitus/ with purity and simplicity then the ayin harah wouldn't have an affect on us.
To end off, not only parashas Vayichi, but also Sefer Bereishis we go to a short vort from the Shalo Hakadosh. Vayikra Yackov el banav vayomer heiasfu vagida lachem es asher yikra eschem bacharis hayamim/And Yackov called to his sons, and he said, gather together and I will tell you what will befall you in the end of days." Yackov before he died told his sons to gather together, to have achdus, unity. Because only when there is unity among the descendants of Yackov can there be redemption. If there is not yet unity, it is not yet time
for redemption. With this we can understand what Yosef's brothers meant when they said to him later on that before Yackov's death he requested that Yosef forgive them. Where did Yackov ever ask this of Yosef? The answer can be seen in our pasuk. Yackov asked for unity and the deep love that comes from unity. Where there is love, there is forgiveness. How crucial a message this is for our times! We are all different from each other, we are all on different levels, but if we just put that all aside. Even if we would just start desiring and striving for the ability to put our differences aside, we would be zoche to bring the Mashiach out of hiding to help us build the third and final Beis Hamikdash! Speedily in our days! Amen! (Brought down in Growth Through Torah By Rabbi Zelig Pliskin)
Be strong, be strong, and be strengthened!!!!
May all that we learned in Sefer Bereishis not pass us over but rather enter into the depths of our neshamos and help us come closer to Hashem!
Here's the little treat that I promised. Very powerful stuff.
http://video.google.com/videoplay?docid=408729886795553337&q=the+end+of+days+part+2&hl=en
Have a wonderful and meaningful Shabbos,
Peace and joy,
Etan
"Vayichi Yackov b'eretz mitzrayim shva esreh shana / Yackov lived in the land of mitzrayim seventeen years..." Reb Nosson (Lekutei Halachos - Halachos Hodaah 6-51) brings down from the Midrash Rabba and the holy Zohar that these 17 years were the "ikar/main" years of his life which he lived "b'simcha/with joy" and with "nachas/peace of mind." Even the number itself points to this 17 is the gematria of tov/good. The following question arises. Why was it that Yackov Avinu couldn't live in peace in Eretz Yisroel but had to come down to mitzrayim the center of all things unholy in order to finally live his last 17 years with joy and peace of mind. Well, the Torah is coming to teach us the age old lesson that the only true simcha, and peace of mind comes after hard work. After sweat and after tears. Imagine the pain and tears that were shed after Yosef was sold. But really it had to happen so that he could get things set up for Clall Yisroel to come down to mitzrayim. And so to, imagine all the tears that were shed in mitzrayim itself (We'll bli neder get to this in more detail in the weeks to come.) but those tears, all of that hard work was a necessary cleansing process that we had to go through in order to be able to get the Torah (More on that to, bli neder when we get there). So to, each one of us on our own level and also on a national level have to always remember that in order to get to the true good, in order to get joy and peace of mind in life we have to first go through the furnace the hard and trying times. It doesn't chas v'shalom mean that we have to live a life full of pain and sorrow, but rather that all of those pains and sorrows are for the best in the end.
Another amazing lesson we can learn from the parasha is from Yackov's blessing of Menashe and Ephraim, Yosefs two egyptian sons. "Hamalach hagoel osi mee kol rah, yivarech es hanearim v'yikareh bahem shmee, vshem avosi Avraham v'Yitzchak vyidgu larov bkerev ha'aretz/May the angel who redeems me from all evil bless the lads, and may my name be declared upon them, and the names of my forefathers Avraham and Yitzchak, and may they proliferate abundantly like fish within the land." A beautiful bracha!!! Especially for ones who weren't worthy of being blessed (So says Rashi!). But lets concentrate on the end of the bracha "vyidgu larov.../proliferate abundantly like fish..." May they be like fish, which are fruitful and multiply and which are not affected by the evil eye. The simple explanation is that since fish are underwater, people can't see them so the ayin harah, the evil eye has no affect. So to with us. Maybe if we would go underwater, stop striving for glory and grandeur, live b'tmimus and pshitus/ with purity and simplicity then the ayin harah wouldn't have an affect on us.
To end off, not only parashas Vayichi, but also Sefer Bereishis we go to a short vort from the Shalo Hakadosh. Vayikra Yackov el banav vayomer heiasfu vagida lachem es asher yikra eschem bacharis hayamim/And Yackov called to his sons, and he said, gather together and I will tell you what will befall you in the end of days." Yackov before he died told his sons to gather together, to have achdus, unity. Because only when there is unity among the descendants of Yackov can there be redemption. If there is not yet unity, it is not yet time
for redemption. With this we can understand what Yosef's brothers meant when they said to him later on that before Yackov's death he requested that Yosef forgive them. Where did Yackov ever ask this of Yosef? The answer can be seen in our pasuk. Yackov asked for unity and the deep love that comes from unity. Where there is love, there is forgiveness. How crucial a message this is for our times! We are all different from each other, we are all on different levels, but if we just put that all aside. Even if we would just start desiring and striving for the ability to put our differences aside, we would be zoche to bring the Mashiach out of hiding to help us build the third and final Beis Hamikdash! Speedily in our days! Amen! (Brought down in Growth Through Torah By Rabbi Zelig Pliskin)
Be strong, be strong, and be strengthened!!!!
May all that we learned in Sefer Bereishis not pass us over but rather enter into the depths of our neshamos and help us come closer to Hashem!
Here's the little treat that I promised. Very powerful stuff.
http://video.google.com/videoplay?docid=408729886795553337&q=the+end+of+days+part+2&hl=en
Have a wonderful and meaningful Shabbos,
Peace and joy,
Etan
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