Guest post by Daniel
Based on my best calculations, I gave very close to, or just over, $25 in tzedakah throughout Purim this year. I was makpid to the best of my ability to always give something to anyone that asked me.
Upon arriving back at my house, there was a letter waiting for me, literally right outside my door. It was a 6-week late birthday card from a non-Jewish relative of mine. They don't even know it's Purim this week, let alone what Purim is. There was cash enclosed totaling $25.
Baruch Hashem!
The money came right back to me in lightning speed. One thing this teaches me is that the true price of a mitzvah is not the financial expense. It's like my money was distilled, extracting the spirituality (the mitzvah) within it, if you can picture that, and then sent right back to me. So what was extracted in that process? What was the real "currency" that was used to "purchase" my mitzvos?
I believe it was the emunah muscles I had to flex each time I gave money, whether a dollar or a quarter.
It was the challenge of not only parting with my own money, but the challenge of ignoring the rants of the yetzer hara who challenges the worthiness of every beggar and collector that asks for help.
"Why is it always these types of people" "Why is he asking while I'm praying?" "Wasn't he here 10 minutes ago asking for money?" "They should get jobs instead of taking other people's money" and on and on.
The best response I found was to completely immerse myself in the mida of Hashem's chesed. In that way, it doesn't matter if they are or are not worthy in my eyes - in Hashem's view (lehavdil), as it were, they are all worthy of my tzedakah! It doesn't matter if the guy is coming back to ask for a second time, especially not on Purim.
Similarly, it doesn't matter if all I can afford to give out this year amounts to just $25 - the real currency, strengthening emunah and overcoming the yetzer hara, is present for each person as long as he gives according to his particular income.
From all of this, we should take great joy, for "G-d wished to give Israel merit, therefore he gave them much Torah and many commandments." (Mishnah Makos 3:16)
Ashreichem Yisroel!
Showing posts with label Daniel. Show all posts
Showing posts with label Daniel. Show all posts
Wednesday, March 11, 2009
Monday, January 26, 2009
Swallowing pride
Guest post by Daniel
My ga'ava (pride) got the best of me today.
I called my family to wish them mazal tov on their recent simcha. And the first thing that came out of my mouth was, "Why didn't anyone call and tell me! I had to hear the news from a person who heard from someone else over the internet!" So much for wishing "mazal tov."
In parshas Bo, Hashem says to Pharaoh, "Until when will you refuse to be humbled before Me?" (Shemos 10:3)
The Mizrachi and Sifesi Chachamim comment that "humbled" here could have been interpreted as "afflicted before Me" or "subjugate yourself before Me." However, Hashem did not want to afflict nor subjugate Pharaoh. The plagues were intended to humble Pharoah, which is why Rashi uses the word "humbled."
Pharaoh is the epitome of arrogance. Pharoah the arrogant said, "the Nile is mine and I have formed it for myself." (Yechezkel 29:3).
The plagues are sent to humble this creature who represents complete arrogance and pride. Yet what did it take to bring him down, to bring down the arrogance and pride? It took great wonders and miracles - all of the plagues and the splitting of the sea!
With this in mind, it becomes easier (at least for me) to forgive myself, instead of beat myself, for slipping in the daily struggle with my yetzer hara over this matter. Only when I'm at peace with myself do I stand a chance of overcoming my yetzer. And after all, Hashem is forgiving me, so shouldn't I?
Rav Kook zt"l said:
“The man who constantly frets over his own sins and those of the world should constantly forgive himself and the world.
By doing so he will draw forth forgiveness and the light of kindness…and bring joy to G-d and man…And he will earn the blessing reserved for Abraham: “there is no generation without one like Abraham.”
(Erpalei Tohar, 53-4)
In my experience, even just remaining silent in the face of my pride requires great mesiras nefesh (self-sacrifice). And it is mesiras nefesh that has always been the source of our People's redemption. May the Redemption come speedily in our days.
My ga'ava (pride) got the best of me today.
I called my family to wish them mazal tov on their recent simcha. And the first thing that came out of my mouth was, "Why didn't anyone call and tell me! I had to hear the news from a person who heard from someone else over the internet!" So much for wishing "mazal tov."
In parshas Bo, Hashem says to Pharaoh, "Until when will you refuse to be humbled before Me?" (Shemos 10:3)
The Mizrachi and Sifesi Chachamim comment that "humbled" here could have been interpreted as "afflicted before Me" or "subjugate yourself before Me." However, Hashem did not want to afflict nor subjugate Pharaoh. The plagues were intended to humble Pharoah, which is why Rashi uses the word "humbled."
Pharaoh is the epitome of arrogance. Pharoah the arrogant said, "the Nile is mine and I have formed it for myself." (Yechezkel 29:3).
The plagues are sent to humble this creature who represents complete arrogance and pride. Yet what did it take to bring him down, to bring down the arrogance and pride? It took great wonders and miracles - all of the plagues and the splitting of the sea!
With this in mind, it becomes easier (at least for me) to forgive myself, instead of beat myself, for slipping in the daily struggle with my yetzer hara over this matter. Only when I'm at peace with myself do I stand a chance of overcoming my yetzer. And after all, Hashem is forgiving me, so shouldn't I?
Rav Kook zt"l said:
“The man who constantly frets over his own sins and those of the world should constantly forgive himself and the world.
By doing so he will draw forth forgiveness and the light of kindness…and bring joy to G-d and man…And he will earn the blessing reserved for Abraham: “there is no generation without one like Abraham.”
(Erpalei Tohar, 53-4)
In my experience, even just remaining silent in the face of my pride requires great mesiras nefesh (self-sacrifice). And it is mesiras nefesh that has always been the source of our People's redemption. May the Redemption come speedily in our days.
Thursday, January 22, 2009
The right accent
Guest post by Daniel.
I recently heard this at a halacha class in the name of Rav Kanievsky:
Because people sometimes put the accent on the wrong part of words, theoretically, a person could go their entire life without every really saying krias Shema, ch'v! (that's the R' Kanievsky part)
What matters in krias Shema and krias HaTorah is if the wrong accent or wrong vowel changes the meaning of the word.
Sometimes the meaning is not changed, in which case interrupting the Torah reader or repeating verses that you recited inaccurately is unnecessary. However, sometimes the simplest mis-accent can change the meaning entirely.
Read the line below out loud or in your head and notice where you put the accents.
V'ahavta et Ado-nai Elo-hecha...v'shinantam l'vanecha, v'dibarta bam...
Now which of the two accent versions below match what you said aloud?
V'ahavtA et Ado-nai Elo-hecha...v'shinantAm l'vanecha, v'dibartA bam...
V'ahAvta et Ado-nai Elo-hecha...v'shinAntam l'vanecha, v'dibArta bam...
If you said the first version (V'ahavtA), you are saying these words correctly. If you said the second version (V'ahAvta) you are saying it incorrectly. This is confirmed by the placement of the cantillation trope on those words.
Does a Little Accent Really Matter?
Yes. The meaning of the whole sentence changes!
V'ahavtA is the command form, "love" - "thou shalt love Hashem"
V'ahAvta is the past tense form, "you loved" - "and you loved Hashem"
The above two versions translated:
V'ahavtA et Ado.nai Elo.hecha...v'shinantAm l'vanecha, v'dibartA bam...
"Love Hashem your G-d...and teach them to your children, and speak of them...
"V'ahAvta et Ado.nai Elo.hecha...v'shinAntam l'vanecha, v'dibArta bam...
"You loved Hashem your G-d...and taught them to your children, and spoke of them..."
Proper Krias Shema
Generally, if you read the Shema with the cantillation trope, you will be forced by the trope to put the accent in the correct part of the word. Even if you don't know what the trope sounds like, you may be able to still use the trope notes as a visual guide for accenting.
You can also just remember that the command form of a verb usually places the accent on the last syllable, whereas the past tense form of a verb places the accent on the second to last syllable.
I recently heard this at a halacha class in the name of Rav Kanievsky:
Because people sometimes put the accent on the wrong part of words, theoretically, a person could go their entire life without every really saying krias Shema, ch'v! (that's the R' Kanievsky part)
What matters in krias Shema and krias HaTorah is if the wrong accent or wrong vowel changes the meaning of the word.
Sometimes the meaning is not changed, in which case interrupting the Torah reader or repeating verses that you recited inaccurately is unnecessary. However, sometimes the simplest mis-accent can change the meaning entirely.
Read the line below out loud or in your head and notice where you put the accents.
V'ahavta et Ado-nai Elo-hecha...v'shinantam l'vanecha, v'dibarta bam...
Now which of the two accent versions below match what you said aloud?
V'ahavtA et Ado-nai Elo-hecha...v'shinantAm l'vanecha, v'dibartA bam...
V'ahAvta et Ado-nai Elo-hecha...v'shinAntam l'vanecha, v'dibArta bam...
If you said the first version (V'ahavtA), you are saying these words correctly. If you said the second version (V'ahAvta) you are saying it incorrectly. This is confirmed by the placement of the cantillation trope on those words.
Does a Little Accent Really Matter?
Yes. The meaning of the whole sentence changes!
V'ahavtA is the command form, "love" - "thou shalt love Hashem"
V'ahAvta is the past tense form, "you loved" - "and you loved Hashem"
The above two versions translated:
V'ahavtA et Ado.nai Elo.hecha...v'shinantAm l'vanecha, v'dibartA bam...
"Love Hashem your G-d...and teach them to your children, and speak of them...
"V'ahAvta et Ado.nai Elo.hecha...v'shinAntam l'vanecha, v'dibArta bam...
"You loved Hashem your G-d...and taught them to your children, and spoke of them..."
Proper Krias Shema
Generally, if you read the Shema with the cantillation trope, you will be forced by the trope to put the accent in the correct part of the word. Even if you don't know what the trope sounds like, you may be able to still use the trope notes as a visual guide for accenting.
You can also just remember that the command form of a verb usually places the accent on the last syllable, whereas the past tense form of a verb places the accent on the second to last syllable.
-
"hevei zahir bekalah kebechamurah she- ein atah yodea mattan secharan shel mitzvot."
Be as scrupulous about lighter commandments as you are about the most stringent norms for one cannot know the corresponding reward of different commandments.
Saturday, January 17, 2009
Seeing the Light
Guest post by Daniel
I've been learning Mishna Berura yomi. I did not expect to find mystical lessons in halacha. However, I clearly had a misunderstanding for how deep Torah truly is.
With enough halacha, you start to see patterns about the nature of the world. Below is what I have discovered so far about the function of Light.
Coins and Fingernails
HALACHAH: Before (or during, but not after! see note below) the blessing over the Shabbos havdalah flame is said, one must be close enough to the flame to tell the difference between the coin of his land and a foreign coin. Today we say, the difference between his fingernails and the skin around them.
Thus, the definition of benefiting from light is acquiring the ability to distinguish between one thing and another.
The function of Light is to make distinctions.
Now we can dig deeper...
HALACHAH: If a candle is found in the beis midrash or synagogue, it is assumed that it is used for one of two purposes.
A) To honor the Shechinah (G-d's Presence)
B) To allow the Torah scholar to read from his holy books
To honor the Shechinah - light makes the distinction that this is not just any other room; this is a makom kadosh a holy site. You must act accordingly. Light has now instructed a behavior modification!
To allow the Torah scholar to read - light makes the distinction between "Black Fire" and "White Fire." Some say that the black letters are called "Black Fire" and the white space around the letters is called "White Fire." Were it not for the candles light, the whole page would be black; there would be no distinction, and thus no Torah to read from!
Yom Kippur vs. other Yamim tovim - light makes the distinction between Yom Kippur and all other yamim tovim (holidays). Unlike all other yamim tovim when limited use of fire is permitted, on Yom Kippur we don't use fire whatsoever. Therefore Yom Kippur havdalah uniquely requires a flame to point out this distinction.
Shabbos vs. Chol - in this case, light makes a distinction beyond the obvious distinction between Shabbos and Chol (weekday). Unlike the flame of Yom Kippur havdalah, the flame of Shabbos havdalah should preferably be newly lit, not coming from an existing flame. Why? Because the flame of Shabbos havdalah is in remembrance of Adam HaRishon's discovering fire on the first motza'e Shabbos following Creation.
Thus, our Shabbos havdalah light does not just distinguish between Shabbos and Chol. Rather, it makes the distinction between Mankind's mastery over nature, and the Jew's relinquishing this power for the sake of Shabbos. We are mevater (relinquish) our power over nature for the sake of our marriage with the Creator, which is Shabbos.
In 'light' of all this, what distinctions do you think are made from the following types of Light?
(Mishlei 6:23) "The Mitzvah is a lamp; and Torah, light."
(Mishlei 20:27) "The soul of man is the candle of G-d."
(Ovadiah 1:18) "The house of Ya'akov will be fire, the house of Yosef a flame, and the house of Eisav for straw; and they will ignite them and devour them."
Or how about, "a light unto the nations."
May we soon merit the Redemption and all the light that it will bring.
Note on havdalah flame:
Nonetheless, this procedure of examining our nails is classified as a custom and even if one merely enjoyed benefit from the ner without examining one's nails one has fulfilled the obligation (MB 298:9 and see OC 298:4).
However, if he were not close enough to benefit from the light, even if he answers amen to the leader's blessing, he has not fulfilled the mitzvah. After havdalah, he should go back to the flame and benefit from it and say his own blessing. He can do this throughout motza'e Shabbos.
It is not preferable for each individual to say the blessings of the flame and of the spices one at a time, as some people mistakenly think, says the Mishna Berura - preference in this case is to increase the number of people fulfilled via the leader's blessing.
I've been learning Mishna Berura yomi. I did not expect to find mystical lessons in halacha. However, I clearly had a misunderstanding for how deep Torah truly is.
With enough halacha, you start to see patterns about the nature of the world. Below is what I have discovered so far about the function of Light.
Uses of flames in halachah:
Coins and Fingernails
HALACHAH: Before (or during, but not after! see note below) the blessing over the Shabbos havdalah flame is said, one must be close enough to the flame to tell the difference between the coin of his land and a foreign coin. Today we say, the difference between his fingernails and the skin around them.
Thus, the definition of benefiting from light is acquiring the ability to distinguish between one thing and another.
The function of Light is to make distinctions.
Now we can dig deeper...
HALACHAH: If a candle is found in the beis midrash or synagogue, it is assumed that it is used for one of two purposes.
A) To honor the Shechinah (G-d's Presence)
B) To allow the Torah scholar to read from his holy books
To honor the Shechinah - light makes the distinction that this is not just any other room; this is a makom kadosh a holy site. You must act accordingly. Light has now instructed a behavior modification!
To allow the Torah scholar to read - light makes the distinction between "Black Fire" and "White Fire." Some say that the black letters are called "Black Fire" and the white space around the letters is called "White Fire." Were it not for the candles light, the whole page would be black; there would be no distinction, and thus no Torah to read from!
Yom Kippur vs. other Yamim tovim - light makes the distinction between Yom Kippur and all other yamim tovim (holidays). Unlike all other yamim tovim when limited use of fire is permitted, on Yom Kippur we don't use fire whatsoever. Therefore Yom Kippur havdalah uniquely requires a flame to point out this distinction.
Shabbos vs. Chol - in this case, light makes a distinction beyond the obvious distinction between Shabbos and Chol (weekday). Unlike the flame of Yom Kippur havdalah, the flame of Shabbos havdalah should preferably be newly lit, not coming from an existing flame. Why? Because the flame of Shabbos havdalah is in remembrance of Adam HaRishon's discovering fire on the first motza'e Shabbos following Creation.
Thus, our Shabbos havdalah light does not just distinguish between Shabbos and Chol. Rather, it makes the distinction between Mankind's mastery over nature, and the Jew's relinquishing this power for the sake of Shabbos. We are mevater (relinquish) our power over nature for the sake of our marriage with the Creator, which is Shabbos.
In 'light' of all this, what distinctions do you think are made from the following types of Light?
(Mishlei 6:23) "The Mitzvah is a lamp; and Torah, light."
(Mishlei 20:27) "The soul of man is the candle of G-d."
(Ovadiah 1:18) "The house of Ya'akov will be fire, the house of Yosef a flame, and the house of Eisav for straw; and they will ignite them and devour them."
Or how about, "a light unto the nations."
May we soon merit the Redemption and all the light that it will bring.
Note on havdalah flame:
Nonetheless, this procedure of examining our nails is classified as a custom and even if one merely enjoyed benefit from the ner without examining one's nails one has fulfilled the obligation (MB 298:9 and see OC 298:4).
However, if he were not close enough to benefit from the light, even if he answers amen to the leader's blessing, he has not fulfilled the mitzvah. After havdalah, he should go back to the flame and benefit from it and say his own blessing. He can do this throughout motza'e Shabbos.
It is not preferable for each individual to say the blessings of the flame and of the spices one at a time, as some people mistakenly think, says the Mishna Berura - preference in this case is to increase the number of people fulfilled via the leader's blessing.
Thursday, January 8, 2009
Seeds of Redemption
Guest post by Daniel
Rabbi Lazer Brody pointed out that when a seed is planted it undergoes a process before becoming a plant.
The klipah (outer shell) rots and eventually dissolves, while the core essence of the seed sprouts new birth and one day breaches the soil skyward.
As regards the sprouting of Redemption...
I don't need to point out the rotting of the shell within Israeli society - I believe the rotten parts are clear. See the results of the Winograd Commission and numerous investigations of politicians. But I will point you to two articles of green stems breaching the soil, climbimg skyward. But first...
The Redemption of the Jewish people (and thus the entire world) is a transformative process. No one knows how much of that process will be slow transformation, and how much will happen in the climactic final moments of the End of Days.
Below are two examples of slow transformation of the Jewish people as geulah (redemption) spouts.
Mitzvah #12
To learn Torah and to teach it (Deut. 6:7)
Secular Israeli parents are sending their children to Charedi (Orthodox) schools
http://www.cross-currents.com/archives/2008/11/27/what-makes-parents-do-it/
-
Mitzvah #607
Appoint a priest to speak with the soldiers during the war (Deut. 20:2)
10,000 MP3s with recorded sermons of encouragement by the chief rabbis of Israel were prepared this week for distribution to combat soldiers (and more, see article)
http://www.jpost.com/servlet/Satellite?cid=1231167305037&pagename=JPost%2FJPArticle%2FShowFull
Rabbi Lazer Brody pointed out that when a seed is planted it undergoes a process before becoming a plant.
The klipah (outer shell) rots and eventually dissolves, while the core essence of the seed sprouts new birth and one day breaches the soil skyward.
As regards the sprouting of Redemption...
I don't need to point out the rotting of the shell within Israeli society - I believe the rotten parts are clear. See the results of the Winograd Commission and numerous investigations of politicians. But I will point you to two articles of green stems breaching the soil, climbimg skyward. But first...
The Redemption of the Jewish people (and thus the entire world) is a transformative process. No one knows how much of that process will be slow transformation, and how much will happen in the climactic final moments of the End of Days.
Below are two examples of slow transformation of the Jewish people as geulah (redemption) spouts.
Mitzvah #12
To learn Torah and to teach it (Deut. 6:7)
Secular Israeli parents are sending their children to Charedi (Orthodox) schools
http://www.cross-currents.com/archives/2008/11/27/what-makes-parents-do-it/
-
Mitzvah #607
Appoint a priest to speak with the soldiers during the war (Deut. 20:2)
10,000 MP3s with recorded sermons of encouragement by the chief rabbis of Israel were prepared this week for distribution to combat soldiers (and more, see article)
http://www.jpost.com/servlet/Satellite?cid=1231167305037&pagename=JPost%2FJPArticle%2FShowFull
Wednesday, January 7, 2009
Fill in the blanks
Guest post by Daniel
A teacher I had in yeshiva once said to me that "nothing the Jews do right according to Torah can be used against them by the enemies of Israel."
i.e. That which klal Yisroel fails to do properly can be used against them by the enemies of Israel.
This is reflected in the Kinnos liturgy from Tisha b'Av:
What can we learn, as a klal, from Hamas' war tactics?
Fill in the blanks.
Fill in the blanks.
I mean, we need to really fill in the blanks.
A teacher I had in yeshiva once said to me that "nothing the Jews do right according to Torah can be used against them by the enemies of Israel."
i.e. That which klal Yisroel fails to do properly can be used against them by the enemies of Israel.
This is reflected in the Kinnos liturgy from Tisha b'Av:
"We have been made into slaves
Because we did not follow the commandment to release slaves on time.
We pay with our very lives for our bread
Because we skipped over the hands of the poor amongst us.
The women of Zion do they torture
Because the wife of our fellow we have defiled and adultered."
What can we learn, as a klal, from Hamas' war tactics?
Fill in the blanks.
In Gaza,
Our soldiers are being drawn into booby-trapped homes,
Because we...
Our soldiers are being lured into booby-trapped schools,
Because we...
Our soldiers are being chased by suicide bombers,
Because we...
Our civilians are being bombarded with rockets ("words" are likened to "arrows"),
Because we...
Our soldiers are threatened with kidnapping,
Because we...
They use underground tunnels carved out of Eretz HaKodesh (the Holy Land),
Because we...
Fill in the blanks.
I mean, we need to really fill in the blanks.
Monday, January 5, 2009
10 Teves and the Gaza war
Guest post by Daniel
I heard the following over Shabbos:
This Tuesday we will be fasting the Fast of the Tenth of Teves, known as Asarah B'teves. Although this is considered a "minor" fast, it has a unique quality that we all must know about as our young men brave their way into the hornet's nest of Gaza and as rockets continue to fall on the homes of klal Yisroel.
Unlike any other non-de'oraisa fast, the fast of Asarah B'teves is done even if it falls out on Shabbos. There is only one other non-de'oraisa fast that we permit to be done on Shabbos, and that is a ta'anis chalom (fast over a traumatic dream).
The Chasam Sofer explains why Asarah B'teves and a ta'anis chalom are in the same category.
When we fast on other days of the year, such as on the 9th of Av, we are fasting over a tragedy that occurred. On the 9th of Av, we fast because the Temple was destroyed. Something tragic happened in the past, and we mourn that tragedy.
However, what happened on the Tenth of Teves? On that day, Nebuchadnezzar laid siege to Jerusalem. Thirty months later, he conquered Jerusalem on the 9th of Av. Thus, Asarah B'teves is the beginning of the churban (destruction) process, but not the churban itself.
Since every generation in which the Beis HaMikdash is not rebuilt is considered as if it were destroyed in that very generation, the fast of Asarah B'teves is also the beginning of the churban process in our generation.
So why can we fast on Shabbos if Asarah B'teves falls on Shabbos?
A ta'anis chalom is permitted to be done on Shabbos because the dreamer was graciously informed, via dream, that terrible heavenly decrees are currently being weighed upon him and/or his family. Thus, there is no time to spare, even for Shabbos, since his judgment is being weighed in the beis din shel ma'ala at this very moment. He therefore is docheh (lays aside) both his mitzvah of oneg Shabbos and his isur of fasting on Shabbos, in an attempt to remove the evil decree pressing upon him from on High.
This Tuesday begins the churban process in our generation, once again. Our fate as a nation is being weighed. The war is being played out in Gaza, but it is being directed from on High. The thoughts, speech, and deeds of every single one of klal Yisrael is being taken into account. There is no time to spare!
Please take this into your fast. Please do what must be done in your life, and in your community, especially as regards judging fellow Jews with mercy. Your family members are "fellow Jews" too!
May we be judged to be tzadikim, and not resha'im, and thus see a complete and speedy redemption of our people.
I heard the following over Shabbos:
This Tuesday we will be fasting the Fast of the Tenth of Teves, known as Asarah B'teves. Although this is considered a "minor" fast, it has a unique quality that we all must know about as our young men brave their way into the hornet's nest of Gaza and as rockets continue to fall on the homes of klal Yisroel.
Unlike any other non-de'oraisa fast, the fast of Asarah B'teves is done even if it falls out on Shabbos. There is only one other non-de'oraisa fast that we permit to be done on Shabbos, and that is a ta'anis chalom (fast over a traumatic dream).
The Chasam Sofer explains why Asarah B'teves and a ta'anis chalom are in the same category.
When we fast on other days of the year, such as on the 9th of Av, we are fasting over a tragedy that occurred. On the 9th of Av, we fast because the Temple was destroyed. Something tragic happened in the past, and we mourn that tragedy.
However, what happened on the Tenth of Teves? On that day, Nebuchadnezzar laid siege to Jerusalem. Thirty months later, he conquered Jerusalem on the 9th of Av. Thus, Asarah B'teves is the beginning of the churban (destruction) process, but not the churban itself.
Since every generation in which the Beis HaMikdash is not rebuilt is considered as if it were destroyed in that very generation, the fast of Asarah B'teves is also the beginning of the churban process in our generation.
So why can we fast on Shabbos if Asarah B'teves falls on Shabbos?
A ta'anis chalom is permitted to be done on Shabbos because the dreamer was graciously informed, via dream, that terrible heavenly decrees are currently being weighed upon him and/or his family. Thus, there is no time to spare, even for Shabbos, since his judgment is being weighed in the beis din shel ma'ala at this very moment. He therefore is docheh (lays aside) both his mitzvah of oneg Shabbos and his isur of fasting on Shabbos, in an attempt to remove the evil decree pressing upon him from on High.
This Tuesday begins the churban process in our generation, once again. Our fate as a nation is being weighed. The war is being played out in Gaza, but it is being directed from on High. The thoughts, speech, and deeds of every single one of klal Yisrael is being taken into account. There is no time to spare!
Please take this into your fast. Please do what must be done in your life, and in your community, especially as regards judging fellow Jews with mercy. Your family members are "fellow Jews" too!
May we be judged to be tzadikim, and not resha'im, and thus see a complete and speedy redemption of our people.
Friday, January 2, 2009
There's Hashgacha everywhere
Guest post by Daniel
The low number of Jewish casulaties from Hamas rocket fire is a great kindness to klal Yisrael. It is important to recognize such great kindness from Hashem. It is also important to recognize kindness on a personal level.
Here is a kindness that was done for me:
With my tight budget at the moment, I went to a local Judaica store a little weary of making purchases. However, I said to myself, "It's for mitzvah purposes - Hashem will help somehow." With that in mind, I purchased my oil, wicks, menorah, and a very-needed new pair of tzitzis.
The total for my mitzvah items was $34 and some change.
Three days later I received an unexpected "Chanukah" check in the mail from my grandmother for $35. Less than a dollar different from the amount I spent on mitzvah purchases at the Judaica store.
Lest you wave this away as chance, saying, "Oh, well anyone is bound to get some money from a relative this time of year," there is more: the check was dated for 3 days prior, the exact day I made my mitzvah purchases.
The low number of Jewish casulaties from Hamas rocket fire is a great kindness to klal Yisrael. It is important to recognize such great kindness from Hashem. It is also important to recognize kindness on a personal level.
Here is a kindness that was done for me:
With my tight budget at the moment, I went to a local Judaica store a little weary of making purchases. However, I said to myself, "It's for mitzvah purposes - Hashem will help somehow." With that in mind, I purchased my oil, wicks, menorah, and a very-needed new pair of tzitzis.
The total for my mitzvah items was $34 and some change.
Three days later I received an unexpected "Chanukah" check in the mail from my grandmother for $35. Less than a dollar different from the amount I spent on mitzvah purchases at the Judaica store.
Lest you wave this away as chance, saying, "Oh, well anyone is bound to get some money from a relative this time of year," there is more: the check was dated for 3 days prior, the exact day I made my mitzvah purchases.
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