Why is the highest court of the Jewish people found in Jerusalem on the Temple Mount? What does the verse mean when it says that we are to do as the judges tell us 'from that place Hashem shall choose?' What does the verse mean when it says not to turn away from their word neither to the right nor the left? Why is there a reference to the 'nations around them' in the verse speaking about the appointment of a king? What is the concept of his being 'chosen by Hashem' and how does it relate to the 'place chosen by Hashem' in the previous discussion?
Find out in this week's parsha podcast.
Running time: 24:10
Showing posts with label inspiration. Show all posts
Showing posts with label inspiration. Show all posts
Thursday, August 16, 2018
Friday, June 2, 2017
Nasso - Maintaining Inspiration
What is the idea behind the gift of the 12 princes of wagons to the tabernacle? What is the depth of what is going on with the repetitious listing of their offerings? Why does it follow the Priestly blessings? Why do both these events occur on the eighth day of the Tabernacles dedication? What is the connection between the numbers 50 and 8? Why does the Torah ask us to count to 49 and seemingly to 50, if we only count to 49? How do we hold onto the inspiration we have received?
Find out in this week's parsha podcast.
Running time: 22:15
Thursday, December 8, 2011
Vayishlach - Keep the fire burning
How does one hold onto spiritual inspiration? How can one face the resistance of others, and oneself, when one is seeking that inspiration? What is the lesson of Yakov in his interaction with Esav?
Find out in this week's Parsha Podcast.
Running time: 18:44
Find out in this week's Parsha Podcast.
Running time: 18:44
Monday, December 5, 2011
Keep the fire burning
One of my earliest memories as a child is awakening suddenly in the middle of the night, being brought by my parents out of the house, waiting in the car, and watching as the fire engines pulled up to our home. The scare was short-lived as the firemen discovered the source of the smoke in our home. The chimney of our fireplace, which was in use at the time, had been somewhat blocked by birds' nests, unbeknownst to us. The result was that the smoke had nowhere to go, and began to filter into our home, creating a potentially dangerous situation. The nests were summarily cleared, and our home once again returned to being its usual warm and smoke-free environment.
Recently, in pondering this event, I realized that it holds a powerful lesson for a healthy approach to ruchniyus.
Many of us are searching for something that will inspire us in our service of Hashem, something that we and our children can latch onto. In the face of the challenges that we as a community are confronting, the imperative to discover that inspiration becomes all the more pressing. We are looking for that fire that will warm our homes, filling up our lives and the lives of our families.
There are times when we believe we may have discovered that source of spiritual energy. Whether it is an inspiring Torah idea we have heard in a shiur, or it is a moving story that has caused us to stop and think, our new discovery can sometimes propel us forward and become a potential theme in our lives. We may often wish to share this idea with our spouse, with our children, and with others, and we sincerely attempt to live with the newfound knowledge we have acquired.
Suddenly, though, we can find ourselves encountering resistance. Here we are, trying to grow, trying to maintain the fire we have discovered, trying to hold on to that inspiration we have found, and others may not be as excited as we. We may even find our own fire starting to burn out, as we watch the smoke start to fill our lives. What is it exactly that serves as the birds' nests in the nimshal, and how do we clear them out so our inspiration can continue to burn brightly, remaining uncompromised?
To learn the secret to maintaining inspiration, we need to look to our avos hakedoshim for their personal example.
Yakov Avinu had been commanded by Hashem to gather his family and all of his possessions in order to return to Eretz Yisrael and begin the destiny of the Jewish people there. The promises Hashem had made to him years before, as he ran from his home toward Charan, would now begin to be fulfilled. He could also already see the beginning of the fulfillment of the brachos his father had given him, with the family he now had and the wealth he had amassed.
Yakov's return was a time of intense inspiration, as Rashi tells us (Bereshis 31:3), Hashem had promised that He would rest His Shechina on Yakov at this time. And at that very moment of his return, he was faced with powerful resistance in the form of Esav, who came out to greet his homecoming with four hundred armed men.
It is remarkably instructive to follow Yakov Avinu's approach to his brother's opposition. Firstly, if we look carefully at his tefillah at this perilous moment, we discover the surprising fact that he does not try to bypass nor deny his feelings, but rather, he is quite open and honest with Hashem about the emotions he is experiencing. He is not ashamed to admit that he is afraid of Esav, despite Hashem's promise of protection (See Rashi, Bereshis 28:15).
It is also important to note that based on Hashem's promise, Yakov could easily have decided to fight Esav and could have expected a miraculous victory. Yet, he completely gives himself over to the hand of Hashem, not even relying on any merits of his own to save himself. Furthermore,it seems that Yakov completely surrenders to Esav, giving him a lavish gift, and bowing to him seven times. Paradoxically, Yakov's seeming surrender earns him a complete victory to the point that not only does Esav no longer wish to fight, he even offers to accompany him and protect him.
Yakov's approach is a profound lesson in addressing the resistance we often encounter when we are in the process of spiritual growth. The fire of our inspiration is burning within us, yet there is something blocking the airflow, creating threatening smoke and opposition.
The first step is to use Yakov's strategy and acknowledge the resistance, which sometimes can manifest as a fear similar to Yakov's. We must be honest with ourselves and Hashem, even as we are aware that He is only interested in our best spiritual welfare. This could be comparable to the recognition that there is a bird's nest preventing proper air circulation.
The second step is to completely surrender ourselves to Hashem, not depending on ourselves in any way - whether it is our spiritual merits or our own hishtadlus. We turn to Him and ask Him for guidance. This could be comparable to calling the fire department, as the resistance we have encountered is too challenging to manage on our own.
At this point, the resistance that we have faced is released. Counterintuitively, this occurs through our seeming submission, and we find ourselves watching as Hashem transforms the conflict into peace, much as Yakov's submission to Esav transformed the latter's anger into love. Our willingness to acknowledge the resistance and to surrender to it takes the air out of the balloon, giving us the emotional space to redouble our spiritual efforts. The bird's nest is removed, and the airflow is once again restored, as the flame of inspiration again receives the life-giving oxygen it needs to continue to burn inside of us.
Recently, in pondering this event, I realized that it holds a powerful lesson for a healthy approach to ruchniyus.
Many of us are searching for something that will inspire us in our service of Hashem, something that we and our children can latch onto. In the face of the challenges that we as a community are confronting, the imperative to discover that inspiration becomes all the more pressing. We are looking for that fire that will warm our homes, filling up our lives and the lives of our families.
There are times when we believe we may have discovered that source of spiritual energy. Whether it is an inspiring Torah idea we have heard in a shiur, or it is a moving story that has caused us to stop and think, our new discovery can sometimes propel us forward and become a potential theme in our lives. We may often wish to share this idea with our spouse, with our children, and with others, and we sincerely attempt to live with the newfound knowledge we have acquired.
Suddenly, though, we can find ourselves encountering resistance. Here we are, trying to grow, trying to maintain the fire we have discovered, trying to hold on to that inspiration we have found, and others may not be as excited as we. We may even find our own fire starting to burn out, as we watch the smoke start to fill our lives. What is it exactly that serves as the birds' nests in the nimshal, and how do we clear them out so our inspiration can continue to burn brightly, remaining uncompromised?
To learn the secret to maintaining inspiration, we need to look to our avos hakedoshim for their personal example.
Yakov Avinu had been commanded by Hashem to gather his family and all of his possessions in order to return to Eretz Yisrael and begin the destiny of the Jewish people there. The promises Hashem had made to him years before, as he ran from his home toward Charan, would now begin to be fulfilled. He could also already see the beginning of the fulfillment of the brachos his father had given him, with the family he now had and the wealth he had amassed.
Yakov's return was a time of intense inspiration, as Rashi tells us (Bereshis 31:3), Hashem had promised that He would rest His Shechina on Yakov at this time. And at that very moment of his return, he was faced with powerful resistance in the form of Esav, who came out to greet his homecoming with four hundred armed men.
It is remarkably instructive to follow Yakov Avinu's approach to his brother's opposition. Firstly, if we look carefully at his tefillah at this perilous moment, we discover the surprising fact that he does not try to bypass nor deny his feelings, but rather, he is quite open and honest with Hashem about the emotions he is experiencing. He is not ashamed to admit that he is afraid of Esav, despite Hashem's promise of protection (See Rashi, Bereshis 28:15).
It is also important to note that based on Hashem's promise, Yakov could easily have decided to fight Esav and could have expected a miraculous victory. Yet, he completely gives himself over to the hand of Hashem, not even relying on any merits of his own to save himself. Furthermore,it seems that Yakov completely surrenders to Esav, giving him a lavish gift, and bowing to him seven times. Paradoxically, Yakov's seeming surrender earns him a complete victory to the point that not only does Esav no longer wish to fight, he even offers to accompany him and protect him.
Yakov's approach is a profound lesson in addressing the resistance we often encounter when we are in the process of spiritual growth. The fire of our inspiration is burning within us, yet there is something blocking the airflow, creating threatening smoke and opposition.
The first step is to use Yakov's strategy and acknowledge the resistance, which sometimes can manifest as a fear similar to Yakov's. We must be honest with ourselves and Hashem, even as we are aware that He is only interested in our best spiritual welfare. This could be comparable to the recognition that there is a bird's nest preventing proper air circulation.
The second step is to completely surrender ourselves to Hashem, not depending on ourselves in any way - whether it is our spiritual merits or our own hishtadlus. We turn to Him and ask Him for guidance. This could be comparable to calling the fire department, as the resistance we have encountered is too challenging to manage on our own.
At this point, the resistance that we have faced is released. Counterintuitively, this occurs through our seeming submission, and we find ourselves watching as Hashem transforms the conflict into peace, much as Yakov's submission to Esav transformed the latter's anger into love. Our willingness to acknowledge the resistance and to surrender to it takes the air out of the balloon, giving us the emotional space to redouble our spiritual efforts. The bird's nest is removed, and the airflow is once again restored, as the flame of inspiration again receives the life-giving oxygen it needs to continue to burn inside of us.
Thursday, February 12, 2009
The mon and parnassah
A friend shared with me the following thought, which I found to be very powerful.
Rav Binyamin Goldstein (son of the Rosh Yeshiva of Sharei Yosher in Jerusalem) asked the following question. In regards to the mon, we learn that the tzadikim would find it outside their homes, and the reshaim would have to go far and wide to get theirs. Why didn't the reshaim just take the mon of the tzadikim, or perhaps at least learn from the ways of tzadik so that they wouldn't have to go to all the extra effort and it would come to their own door?
To answer this, let us try to imagine the scene when Moshe tells the Jewish people about the mon. He tells them that they are to collect exactly an omer of mon for each person in the family.
The tzaddik hears the words of Moshe, and on the first day he goes out and is careful to make sure that he does not take a drop more than Moshe said. To be absolutely positive, he even takes a little bit less. Amazingly, when he arrives home, he sees that there is exactly an omer for each person, so he thinks to himself that it was smart that he took a little less, because it turned out that he had in fact taken the right amount.
The next day, the tzaddik goes out and makes sure to take even slightly less so that he won't transgress the command of Hashem. It's a warm day, and when he arrives home, he sees that again the amount for each person is exactly an omer. He thinks to himself that it was wise that he took even less that day, as the heat must have made the mon expand.
The following day is a real scorcher, and when the tzaddik goes out he makes sure to take even less then the previous days, as he is sure the heat will make the mon expand even more. Lo and behold, when he returns home, his thoughts are confirmed and there is exactly an omer for each person.
The tzaddik does not need to go too far from his home to find the small amount that he collects, because he always finds the right amount when he brings it into his home.
Now let us turn to the rasha, whose experience was completely different.
When this rasha heard Moshe say that there is only an omer to be collected for each person, he thinks to himself, "Well how can I survive on only one omer?" He decides to take a little more, to make sure he has enough. When he gets home, so he finds that indeed all he has is exactly an omer. He tells himself that it was a good thing he took that little bit extra, because in the end it seems he only really took exactly an omer.
The next day is warm, and he goes out and says to himself that he'd better take slightly more this time, to be sure he has the right amount. The day is warm, so who knows? Maybe the mon will melt in the heat. Indeed, when he gets home, he finds that there is only exactly the omer, so he reasons that it was smart that he took that extra.
The following day is a real scorcher, and the rasha makes sure to take significantly more this time. After all, it will surely melt and there will only be an omer left. On his way home, he trips, and the mon falls out of his hands and gets dirty. He goes searching around for the amount he needs, but most of the mon has already been collected and he ends up having to go outside the camp to find the amount of mon necessary to make sure he ends up with his omer. When he gets home, he again finds exactly an omer thus confirming for him that it was the right thing to take that extra.
In the end, the tzaddik finds the small amount near his home to be enough, but the rasha is always searching far and wide for his portion, because inevitably something happens to make it necessary for him to collect elsewhere.
Rav Goldstein explains that this is true for us as well. The amount of money we are to make is decreed by Hashem, and is completely unconnected to the amount of effort we do. A person can believe that the livelihood he makes is dependent on his effort, but he makes a similar mistake to the rasha we just spoke about. He searches far and wide, spending much time on his efforts, and in the end, all kinds of different things happen and he ends up with exactly the same amount as was intended for him.
The person who is smart and aware realizes that our livelihood is from Hashem. Yes, we must put in some effort, but the effort does not correspond to the result. Like the tzaddik who minimizes his effort and puts his faith in Hashem, when we trust in Hashem and know that all of our means are provided by Him, we can start to see that our efforts are not as greatly needed. Somehow the amount of effort we do suffices for our needs. We do our part, and Hashem does the rest.
Rav Binyamin Goldstein (son of the Rosh Yeshiva of Sharei Yosher in Jerusalem) asked the following question. In regards to the mon, we learn that the tzadikim would find it outside their homes, and the reshaim would have to go far and wide to get theirs. Why didn't the reshaim just take the mon of the tzadikim, or perhaps at least learn from the ways of tzadik so that they wouldn't have to go to all the extra effort and it would come to their own door?
To answer this, let us try to imagine the scene when Moshe tells the Jewish people about the mon. He tells them that they are to collect exactly an omer of mon for each person in the family.
The tzaddik hears the words of Moshe, and on the first day he goes out and is careful to make sure that he does not take a drop more than Moshe said. To be absolutely positive, he even takes a little bit less. Amazingly, when he arrives home, he sees that there is exactly an omer for each person, so he thinks to himself that it was smart that he took a little less, because it turned out that he had in fact taken the right amount.
The next day, the tzaddik goes out and makes sure to take even slightly less so that he won't transgress the command of Hashem. It's a warm day, and when he arrives home, he sees that again the amount for each person is exactly an omer. He thinks to himself that it was wise that he took even less that day, as the heat must have made the mon expand.
The following day is a real scorcher, and when the tzaddik goes out he makes sure to take even less then the previous days, as he is sure the heat will make the mon expand even more. Lo and behold, when he returns home, his thoughts are confirmed and there is exactly an omer for each person.
The tzaddik does not need to go too far from his home to find the small amount that he collects, because he always finds the right amount when he brings it into his home.
Now let us turn to the rasha, whose experience was completely different.
When this rasha heard Moshe say that there is only an omer to be collected for each person, he thinks to himself, "Well how can I survive on only one omer?" He decides to take a little more, to make sure he has enough. When he gets home, so he finds that indeed all he has is exactly an omer. He tells himself that it was a good thing he took that little bit extra, because in the end it seems he only really took exactly an omer.
The next day is warm, and he goes out and says to himself that he'd better take slightly more this time, to be sure he has the right amount. The day is warm, so who knows? Maybe the mon will melt in the heat. Indeed, when he gets home, he finds that there is only exactly the omer, so he reasons that it was smart that he took that extra.
The following day is a real scorcher, and the rasha makes sure to take significantly more this time. After all, it will surely melt and there will only be an omer left. On his way home, he trips, and the mon falls out of his hands and gets dirty. He goes searching around for the amount he needs, but most of the mon has already been collected and he ends up having to go outside the camp to find the amount of mon necessary to make sure he ends up with his omer. When he gets home, he again finds exactly an omer thus confirming for him that it was the right thing to take that extra.
In the end, the tzaddik finds the small amount near his home to be enough, but the rasha is always searching far and wide for his portion, because inevitably something happens to make it necessary for him to collect elsewhere.
Rav Goldstein explains that this is true for us as well. The amount of money we are to make is decreed by Hashem, and is completely unconnected to the amount of effort we do. A person can believe that the livelihood he makes is dependent on his effort, but he makes a similar mistake to the rasha we just spoke about. He searches far and wide, spending much time on his efforts, and in the end, all kinds of different things happen and he ends up with exactly the same amount as was intended for him.
The person who is smart and aware realizes that our livelihood is from Hashem. Yes, we must put in some effort, but the effort does not correspond to the result. Like the tzaddik who minimizes his effort and puts his faith in Hashem, when we trust in Hashem and know that all of our means are provided by Him, we can start to see that our efforts are not as greatly needed. Somehow the amount of effort we do suffices for our needs. We do our part, and Hashem does the rest.
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.
Wednesday, December 31, 2008
Help fight this war
In the daf yomi today (בבא קמא דף ג) the Gemara brings the passuk in Yeshaya (21:12):
אמר שומר אתא בוקר וגם לילה אם תבעיון בעיו שבו אתיו - The watchman said that the morning has come, and also night, if you would ask, then come again.
Rashi on the passuk is powerful. He says that the 'watchman' is reference to Hakadosh Baruch Hu. Says Hashem, the morning will come, that is, the day when He will shine upon us; and the night as well, that is, the time that is prepared for Esav at the End of time. If you will ask to quicken the end, you can, by way of teshuva.
It seems clear that Teshuva is the essential component of Moshiach being revealed early. My gut tells me that if we are to merit Moshiach this year, it will be an early appearance. If that is so, Rashi tells us it can only be attained by doing Teshuva.
We keep hearing teshuva, over and over again. Daniel mentioned to me a while ago that teshuva is a common theme throughout the Geulah blogosphere, but we never seem to hear exactly what it means.
I would like to put forth a simple and straightfoward answer to the question.
Teshuva means to return. It means to return to Hashem. It means to return to your highest point, to what you know inside the deepest depth of your heart.
We know that success in the war that is going on here in Eretz Yisrael is not dependant on the might of the IDF nor the IAF. It is dependant completely upon our connection and relationship to Hashem. Nach is replete with stories of success and failure in the wars of the Jewish people. Recent history also tells the same tale. When we depend on Hashem, he takes care of us. When our connection is broken, we fail רחמנא לצלן.
We can run through Dreaming of Moshiach, Shirat Devorah, Mystical Paths, Lazer Beams, I Heart Noahides, Dani18, and a plethora of other Moshiach related blogs scanning for whatever buzzes our brain and gets us a little excited. But if all it does is give us a buzz and doesn't move us off of our computer chair into the Beis medrash for at least a few extra minutes a day to learn some Torah and connect to Hashem, then WE HAVE MISSED THE POINT!!!
The only way we can win the war is by returning to Hashem and reconnecting to Him. That is what Teshuva is about. It doesn't mean that you have to turn around and become a different person overnight. That is ridiculous and unrealistic. But we can take on to learn a few more minutes a day. If you need a place to find a five minute dvar torah, try out www.arigoldwag.com. It doesn't have to be my site - my point is not to plug my site - there are tons of great Torah sites (www.simpletoremember.com is a great one of note).
Commit to five minutes of Torah before you open up your internet browser. That is concrete Teshuva. That is how we can win this war and perhaps bring Moshiach early.
אמר שומר אתא בוקר וגם לילה אם תבעיון בעיו שבו אתיו - The watchman said that the morning has come, and also night, if you would ask, then come again.
Rashi on the passuk is powerful. He says that the 'watchman' is reference to Hakadosh Baruch Hu. Says Hashem, the morning will come, that is, the day when He will shine upon us; and the night as well, that is, the time that is prepared for Esav at the End of time. If you will ask to quicken the end, you can, by way of teshuva.
It seems clear that Teshuva is the essential component of Moshiach being revealed early. My gut tells me that if we are to merit Moshiach this year, it will be an early appearance. If that is so, Rashi tells us it can only be attained by doing Teshuva.
We keep hearing teshuva, over and over again. Daniel mentioned to me a while ago that teshuva is a common theme throughout the Geulah blogosphere, but we never seem to hear exactly what it means.
I would like to put forth a simple and straightfoward answer to the question.
Teshuva means to return. It means to return to Hashem. It means to return to your highest point, to what you know inside the deepest depth of your heart.
We know that success in the war that is going on here in Eretz Yisrael is not dependant on the might of the IDF nor the IAF. It is dependant completely upon our connection and relationship to Hashem. Nach is replete with stories of success and failure in the wars of the Jewish people. Recent history also tells the same tale. When we depend on Hashem, he takes care of us. When our connection is broken, we fail רחמנא לצלן.
We can run through Dreaming of Moshiach, Shirat Devorah, Mystical Paths, Lazer Beams, I Heart Noahides, Dani18, and a plethora of other Moshiach related blogs scanning for whatever buzzes our brain and gets us a little excited. But if all it does is give us a buzz and doesn't move us off of our computer chair into the Beis medrash for at least a few extra minutes a day to learn some Torah and connect to Hashem, then WE HAVE MISSED THE POINT!!!
The only way we can win the war is by returning to Hashem and reconnecting to Him. That is what Teshuva is about. It doesn't mean that you have to turn around and become a different person overnight. That is ridiculous and unrealistic. But we can take on to learn a few more minutes a day. If you need a place to find a five minute dvar torah, try out www.arigoldwag.com. It doesn't have to be my site - my point is not to plug my site - there are tons of great Torah sites (www.simpletoremember.com is a great one of note).
Commit to five minutes of Torah before you open up your internet browser. That is concrete Teshuva. That is how we can win this war and perhaps bring Moshiach early.
Saturday, December 20, 2008
Help your brother
Guest post by Daniel
A few nights ago I had the privilege to hear the following story from Rav Shemtov. Rav Shemtov is a paragon of Ahavas Yisrael. At our table sat a young man who is beginning to wrap tefillin. Rav Shemtov grasped the young baal teshuva's hand, kissed it, and beamed at the young man "This hand will put on tefillin every day!"
Rav Shemtov learned this mida from his father, whom I will simply call "Shemtov" since I don't know his first name. The following is one of many stories from his life.
Shemtov was living in Russia at a time when Jews were being drafted into the army. It was either army or prison. His father took a rope and manually broke his own toe so that he would be "unfit" for the Russian army and would be able to stay with his family.
As Shemtov was walking down the street he saw a Russian police officer escorting his friend, a fellow Jew, off to prison. What could he do? Fight the cop? He would be clobbered, not to mention taken to prison.
Out of nowhere Shemtov jumped at the Russian officer and began hugging him and kissing him, like a long lost friend. At the same time, Shemtov kicked his friend repeatedly until the friend got the idea and ran for his life.
After Shemtov's friend escaped, he pulled back from the Russian officer. "Hey there old friend!" exclaimed Shemtov. The officer was dazed, "Do I know you?" "Sure you do! Last time we met was in Moscow, don't you remember! Come on pal!" The officer didn't buy it. "I know what you just did, you sneaky Jew. That guy was going to prison, but you, you're in for the worst."
Shemtov looked the officer in the eyes and said, "Now you don't want to do that. What's going to happen? You'll take me into your headquarters, sit me in front of your superior officer and tell him how this puny little Jew outsmarted you so that you failed your mission? You'll look like a complete idiot."
Shemtov pulled out some cash from his pocket, put it in the officers hand and said, "Better you take this money and go enjoy it for yourself." The officer took the cash and left Shemtov alive.
When Rav Shemtov finished telling us the story he said, "This was my father. He lived the lesson that when another Jew is in need, you don't think about yourself."
A few nights ago I had the privilege to hear the following story from Rav Shemtov. Rav Shemtov is a paragon of Ahavas Yisrael. At our table sat a young man who is beginning to wrap tefillin. Rav Shemtov grasped the young baal teshuva's hand, kissed it, and beamed at the young man "This hand will put on tefillin every day!"
Rav Shemtov learned this mida from his father, whom I will simply call "Shemtov" since I don't know his first name. The following is one of many stories from his life.
Shemtov was living in Russia at a time when Jews were being drafted into the army. It was either army or prison. His father took a rope and manually broke his own toe so that he would be "unfit" for the Russian army and would be able to stay with his family.
As Shemtov was walking down the street he saw a Russian police officer escorting his friend, a fellow Jew, off to prison. What could he do? Fight the cop? He would be clobbered, not to mention taken to prison.
Out of nowhere Shemtov jumped at the Russian officer and began hugging him and kissing him, like a long lost friend. At the same time, Shemtov kicked his friend repeatedly until the friend got the idea and ran for his life.
After Shemtov's friend escaped, he pulled back from the Russian officer. "Hey there old friend!" exclaimed Shemtov. The officer was dazed, "Do I know you?" "Sure you do! Last time we met was in Moscow, don't you remember! Come on pal!" The officer didn't buy it. "I know what you just did, you sneaky Jew. That guy was going to prison, but you, you're in for the worst."
Shemtov looked the officer in the eyes and said, "Now you don't want to do that. What's going to happen? You'll take me into your headquarters, sit me in front of your superior officer and tell him how this puny little Jew outsmarted you so that you failed your mission? You'll look like a complete idiot."
Shemtov pulled out some cash from his pocket, put it in the officers hand and said, "Better you take this money and go enjoy it for yourself." The officer took the cash and left Shemtov alive.
When Rav Shemtov finished telling us the story he said, "This was my father. He lived the lesson that when another Jew is in need, you don't think about yourself."
Wednesday, December 17, 2008
Hashem will not forsake us
Ki Lo Yitosh was composed by Elli Kranzler and sung by Mordechai Ben David on his album Hineni. The words are כי לא יטוש ה' עמו ונחלתו לא יעזוב. השם הושיעה המלך יעננו ביום קראנו - Hashem will not push away His nation, and He will not leave His inheritance. Hashem the Savior and King will answer us on the day we call. The power of these words is the promise God gave His people, the Jewish people, to forever protect them in the face of all danger.
Pride Kills
Twenty five people were killed yesterday in a road accident here in Israel. The news reports that the two drivers were 'racing' right before the fatal nightmare. The driver had a record of driving incidents.
This tragedy holds a profound lesson for us.
On occasion I have a simcha that I will sing in Jerusalem and it will require renting a car to bring my keyboard and other equipment. A few times I have called to reserve a car too late, and ended up taking a taxi to and from the job.
It was on one such evening that I met Eli. He is a driver who startled me with his simple smooth attitude about everything. Nothing would perturb him, and he told me that the right question to ask is never, 'Why did you go that way,' but rather, 'Why don't we go that way.' Questions about the past, he told me, are not constructive. Questions about the future are.
There was another bit of wisdom that he said that I would like to focus on. He told me that if he was the minister of transportation, he would remove all of the horns from the cars. Why is that? He said that the horn makes a person feel invincible. So what if you're coming? HONK HONK! I'm here! The horn causes more traffic accidents then it prevents.
The depth behind this statement is that when a person is full of himself at every point as he is driving, there will be no respect on the road. Whaddaya mean? I'm drivin' here! Watch out! When the attitude is pride, destruction is close by one's side.
Another taxi driver (who Eli sent me to) was Yehuda, who told me that at a certain point he realized the pointlessness of getting upset at others' foolishness on the road. When he came to that realization, he had an encounter on the road where he cut someone off, and the other person was enraged. Yehuda was in turn cut off by the guy, and the car slowed down in front of him until they both came to a stop.
A big burly guy got out of the car and came over with a look of death in his eyes and curses on his lips. Instead of getting upset, Yehuda turned to the guy and said to him, "You are right. I deserve whatever you have in mind for me. Give me your best shot."
The big guy didn't know what to do with Yehuda's statement. He grunted something under his breath, got back into his car, slammed the door and drove off.
Pride kills. Humility saves lives.
This tragedy holds a profound lesson for us.
On occasion I have a simcha that I will sing in Jerusalem and it will require renting a car to bring my keyboard and other equipment. A few times I have called to reserve a car too late, and ended up taking a taxi to and from the job.
It was on one such evening that I met Eli. He is a driver who startled me with his simple smooth attitude about everything. Nothing would perturb him, and he told me that the right question to ask is never, 'Why did you go that way,' but rather, 'Why don't we go that way.' Questions about the past, he told me, are not constructive. Questions about the future are.
There was another bit of wisdom that he said that I would like to focus on. He told me that if he was the minister of transportation, he would remove all of the horns from the cars. Why is that? He said that the horn makes a person feel invincible. So what if you're coming? HONK HONK! I'm here! The horn causes more traffic accidents then it prevents.
The depth behind this statement is that when a person is full of himself at every point as he is driving, there will be no respect on the road. Whaddaya mean? I'm drivin' here! Watch out! When the attitude is pride, destruction is close by one's side.
Another taxi driver (who Eli sent me to) was Yehuda, who told me that at a certain point he realized the pointlessness of getting upset at others' foolishness on the road. When he came to that realization, he had an encounter on the road where he cut someone off, and the other person was enraged. Yehuda was in turn cut off by the guy, and the car slowed down in front of him until they both came to a stop.
A big burly guy got out of the car and came over with a look of death in his eyes and curses on his lips. Instead of getting upset, Yehuda turned to the guy and said to him, "You are right. I deserve whatever you have in mind for me. Give me your best shot."
The big guy didn't know what to do with Yehuda's statement. He grunted something under his breath, got back into his car, slammed the door and drove off.
Pride kills. Humility saves lives.
Tuesday, December 16, 2008
Thinking ahead
This story starts off rather normal. But a discerning ear will hear greatness here.
Last night, the wife of an old friend of mine called. Her in-laws will be in town and staying in my area and she heard that I may be out for Shabbos Chanukah for a simcha.
I confirmed that I would be in Jerusalem for that Shabbos, and my apartment would be available. It would be great to have them stay in my home.
Then she somewhat abashedly asked where I light Chanukah candles.
Not comprehending at first, I stumbled and said, "In the bedroom, in the window that faces the street."
It dawned on me that her husband (or perhaps she?) had thought ahead. Not only did they need an apartment for Shabbos, but they would need a proper place to light Chanukah candles!
I told her that my apartment is a second floor apartment and the window is not so visible from all angles. As far as 'pirsumei nisa' goes, they might be able to find a better suited apartment.
I realized that many times we make plans for the future that may or may not include the most important factor of our lives. Our avodas Hashem.
It's not such a big deal to think about our davening schedule when making our flight plan. It does limit our options, but wouldn't we limit them for something 'really' important like a big executive multi-million dollar business meeting? Tefillah is our chance to have that meeting with Hashem. Its power is enhanced manifold by joining with a minyan. Perhaps it could merit a second thought.
The plans that we make and the details that we notice can display where our true devotion lies.
Last night, the wife of an old friend of mine called. Her in-laws will be in town and staying in my area and she heard that I may be out for Shabbos Chanukah for a simcha.
I confirmed that I would be in Jerusalem for that Shabbos, and my apartment would be available. It would be great to have them stay in my home.
Then she somewhat abashedly asked where I light Chanukah candles.
Not comprehending at first, I stumbled and said, "In the bedroom, in the window that faces the street."
It dawned on me that her husband (or perhaps she?) had thought ahead. Not only did they need an apartment for Shabbos, but they would need a proper place to light Chanukah candles!
I told her that my apartment is a second floor apartment and the window is not so visible from all angles. As far as 'pirsumei nisa' goes, they might be able to find a better suited apartment.
I realized that many times we make plans for the future that may or may not include the most important factor of our lives. Our avodas Hashem.
It's not such a big deal to think about our davening schedule when making our flight plan. It does limit our options, but wouldn't we limit them for something 'really' important like a big executive multi-million dollar business meeting? Tefillah is our chance to have that meeting with Hashem. Its power is enhanced manifold by joining with a minyan. Perhaps it could merit a second thought.
The plans that we make and the details that we notice can display where our true devotion lies.
Sunday, December 14, 2008
Open your heart
This song was composed by Rav Shmuel Brazil, and the words are attributed to Sefer Charedim. The words are בלבבי משכן אבנה להדר כבודו ולמשכן מזבח אשים לקרני הודו ולנר תמיד אקח לי את אש העקידה ולקרבן אקריב לו את נפשי היחידה - In my heart, I will build a sanctuary to praise His glory, and in the santuary I will place an altar for the shine of His honor. And for an eternal lamp I will take the fire of the binding of Isaac, and for a sacrifice I will bring my unique animal soul. Herein we find the key to true spirituality - creating a place within ourselves for God to reside in this world, as it were.
Saturday, December 13, 2008
Winning the game
We affect every person we meet. We can have a positive impact on others, sometimes so great that it will affect their lives. This is certainly true of the children Hashem has given into our care. There is power in that, but as Peter Parker learned early on, 'with great power comes great responsibility.'
The positive affect one can have on another, and specifically one's child, was brought home to me last night as I put my five and a half year old son to sleep.
After saying Shema and going through our nightly thankyou's to Hashem, I was talking to him, and I told him that I am very proud of him. I just had this general feeling from the day that made me say that, it was nothing in particular. He gave me a look that I couldn't read, and I wondered to myself if I had perhaps said something that was wrong. So I asked him if he liked it when I said I was proud of him.
He answered, "It feels like I won the game."
It made me realize how essential my role is as a parent. My child's self esteem and personal value is currently being built. We don't realize how powerful the simple words "I am proud of you" are. But they can make or break our child's confidence in his ability to 'win the game' of life.
This idea struck me even deeper as I realized that this doesn't just hold true for our children but rather for every person we encounter. We can walk away from literally every interaction with a human being, leaving them with a feeling that they can win the game. We also have the free choice do the opposite if we raise the banner of our own pride too high.
Here again, when we act with humility our world is no longer limited to our small selfish reality, but it is expanded and continues to expand ever outward, lifting those around us along with the entire world.
The positive affect one can have on another, and specifically one's child, was brought home to me last night as I put my five and a half year old son to sleep.
After saying Shema and going through our nightly thankyou's to Hashem, I was talking to him, and I told him that I am very proud of him. I just had this general feeling from the day that made me say that, it was nothing in particular. He gave me a look that I couldn't read, and I wondered to myself if I had perhaps said something that was wrong. So I asked him if he liked it when I said I was proud of him.
He answered, "It feels like I won the game."
It made me realize how essential my role is as a parent. My child's self esteem and personal value is currently being built. We don't realize how powerful the simple words "I am proud of you" are. But they can make or break our child's confidence in his ability to 'win the game' of life.
This idea struck me even deeper as I realized that this doesn't just hold true for our children but rather for every person we encounter. We can walk away from literally every interaction with a human being, leaving them with a feeling that they can win the game. We also have the free choice do the opposite if we raise the banner of our own pride too high.
Here again, when we act with humility our world is no longer limited to our small selfish reality, but it is expanded and continues to expand ever outward, lifting those around us along with the entire world.
Wednesday, December 10, 2008
Bringing Miracles of Redemption
I was deeply moved recently as I read a beautiful piece in the sefer Nefesh Hachaim at the end of the first gate, chapter nine, and the accompanying commentary of Rav Bentzion Epstien (Feldheim hebrew edition of Nefesh Hachaim pp. 98-101).
Rav Chaim Volozhin explains the deep idea that Hashem set up the world in such a way that all that He wishes to give to the world is completely dependant on our actions. Hashem acts precisely corresponding to how we act.
With this premise Reb Chaim explains why Hashem told Moshe specifically not to pray when the Jews stood next to the sea of reeds. Rather Hashem told him to speak to the people and have them move into the sea. With this display of absolute trust, they would merit an 'awakening from above' that would bring about the miracle of the splitting of the sea.
In explanation of this, Rav Epstein brings down the Gr"a (who was R' Chaim's rebbe) who says that prayer would not help them at this juncture because in order for the miracle to occur, there had to be a breakthrough to the highest spiritual dimension. This dimension is one that is not dependant on actions from below but is a dimension of complete mercy, irrespective of one deserving that mercy. The prayers that they would offer would have no effect in that dimension, and thus they were to hold off on prayer at that time.
Rav Epstein goes on to explain (based on Rashi) that when the Jews stood next to the sea, they were actually being judged at that time whether they would be saved or drowned. The angel of Egypt claimed that both the Jews and the Egyptians served idolatry. If they had been judged with strict justice, they could not have made it. Prayer would not get them past that level.
So how would they be able to access the dimension above judgment, the dimension of absolute mercy?
Moshe was directed to leave any and all types of hishtadlus (concrete efforts) and to instead have the people do something which showed their absolute faith in Hashem's miracles. Acting in a manner which was למעלה מן הטבע - above nature - would ensure that Hashem would behave with them in a way that was above nature. When they showed their willingness to jump into the sea, a place impossible to sustain life, which was completely unnatural, and listen to Hashem's command, that action was reflected in Hashem's supernatural response, which was to split the sea.
In short, the way they were able to access that supernatural dimension of absolute mercy was by showing their absolute trust and faith in Hashem. That opened them to the sublime level where mercy is shown irrespective to one's level of deservedness.
Unbelievably, Rav Epstein brings numerous sources for the idea that one can merit salvation from Hashem even if one is evil, just by stepping back and placing one's complete trust in Hashem! To prove this point he brings the passuk in Tehillim (107:17) that says, "Fools will be pained from the path of their iniquity, they that eat from their despicable desires will reach the gates of death. They will call out to Hashem from their difficulty and He will save them from their desperation." We are clearly talking about a great רשע (evil person) here, and nevertheless, when he calls out to Hashem, he is immediately saved!
Finally he quotes the famous meditation of Rav Chaim Volozhin (Nefesh Hachaim third gate, chapter twelve) where one focuses completely on the fact that Hashem is God, and there is no other but Him. If one constantly focuses on this idea, no evil power in the world can affect him. This goes hand in hand with the previous idea that when one trusts completely in Hashem, he can rise above the level of strict judgment and access the dimension of pure mercy.
The reason this whole concept hit home for me was because we find that exactly the level that was needed to be accessed there at the splitting of sea is the same dimension we need to access for the miracles of Geulah. Thus, if we want to access this level, we need to learn from Hashem's directive to Moshe. We need to show our complete trust in Hashem, and also be ready to act in ways past our natural comfort level. By doing so, we will merit the supernatural miracles of Geulah, and they will bring down this unbelievable level of pure mercy.
I think it is so important to stress that this type of mercy is one that is shown whether we as a people are meritorious or not from any other perspective. Our collective emunah raises us above our level - even if we are similar in many ways to the culture around us, we can rise above it by displaying our supernatural trust in Hashem.
To me, if one looks at the type of sacrifice and trust that is necessary to live here in Eretz Yisrael, there is no greater show of a readiness to live by the ideals of emunah and bitachon. There are so many reasons not to be here, but those who make the sacrifice are opening the Jewish people up to the highest revelation of Hashem's mercy and the ultimate miracles of redemption.
The truth is that this type of emunah can be activated wherever one is. The greater the show of faith in Hashem, the greater the effect will be to bring about miracles.
This is why the final tikkun before Moshiach is working on emunah and bitachon. The more we attach ourselves to this middah, the more we will be able to merit the unconditional mercy accompanying the miracles of Moshiach, not just for ourselves, but even for those who may be less deserving than we are. May we all merit to see the day soon. Amen!
Rav Chaim Volozhin explains the deep idea that Hashem set up the world in such a way that all that He wishes to give to the world is completely dependant on our actions. Hashem acts precisely corresponding to how we act.
With this premise Reb Chaim explains why Hashem told Moshe specifically not to pray when the Jews stood next to the sea of reeds. Rather Hashem told him to speak to the people and have them move into the sea. With this display of absolute trust, they would merit an 'awakening from above' that would bring about the miracle of the splitting of the sea.
In explanation of this, Rav Epstein brings down the Gr"a (who was R' Chaim's rebbe) who says that prayer would not help them at this juncture because in order for the miracle to occur, there had to be a breakthrough to the highest spiritual dimension. This dimension is one that is not dependant on actions from below but is a dimension of complete mercy, irrespective of one deserving that mercy. The prayers that they would offer would have no effect in that dimension, and thus they were to hold off on prayer at that time.
Rav Epstein goes on to explain (based on Rashi) that when the Jews stood next to the sea, they were actually being judged at that time whether they would be saved or drowned. The angel of Egypt claimed that both the Jews and the Egyptians served idolatry. If they had been judged with strict justice, they could not have made it. Prayer would not get them past that level.
So how would they be able to access the dimension above judgment, the dimension of absolute mercy?
Moshe was directed to leave any and all types of hishtadlus (concrete efforts) and to instead have the people do something which showed their absolute faith in Hashem's miracles. Acting in a manner which was למעלה מן הטבע - above nature - would ensure that Hashem would behave with them in a way that was above nature. When they showed their willingness to jump into the sea, a place impossible to sustain life, which was completely unnatural, and listen to Hashem's command, that action was reflected in Hashem's supernatural response, which was to split the sea.
In short, the way they were able to access that supernatural dimension of absolute mercy was by showing their absolute trust and faith in Hashem. That opened them to the sublime level where mercy is shown irrespective to one's level of deservedness.
Unbelievably, Rav Epstein brings numerous sources for the idea that one can merit salvation from Hashem even if one is evil, just by stepping back and placing one's complete trust in Hashem! To prove this point he brings the passuk in Tehillim (107:17) that says, "Fools will be pained from the path of their iniquity, they that eat from their despicable desires will reach the gates of death. They will call out to Hashem from their difficulty and He will save them from their desperation." We are clearly talking about a great רשע (evil person) here, and nevertheless, when he calls out to Hashem, he is immediately saved!
Finally he quotes the famous meditation of Rav Chaim Volozhin (Nefesh Hachaim third gate, chapter twelve) where one focuses completely on the fact that Hashem is God, and there is no other but Him. If one constantly focuses on this idea, no evil power in the world can affect him. This goes hand in hand with the previous idea that when one trusts completely in Hashem, he can rise above the level of strict judgment and access the dimension of pure mercy.
The reason this whole concept hit home for me was because we find that exactly the level that was needed to be accessed there at the splitting of sea is the same dimension we need to access for the miracles of Geulah. Thus, if we want to access this level, we need to learn from Hashem's directive to Moshe. We need to show our complete trust in Hashem, and also be ready to act in ways past our natural comfort level. By doing so, we will merit the supernatural miracles of Geulah, and they will bring down this unbelievable level of pure mercy.
I think it is so important to stress that this type of mercy is one that is shown whether we as a people are meritorious or not from any other perspective. Our collective emunah raises us above our level - even if we are similar in many ways to the culture around us, we can rise above it by displaying our supernatural trust in Hashem.
To me, if one looks at the type of sacrifice and trust that is necessary to live here in Eretz Yisrael, there is no greater show of a readiness to live by the ideals of emunah and bitachon. There are so many reasons not to be here, but those who make the sacrifice are opening the Jewish people up to the highest revelation of Hashem's mercy and the ultimate miracles of redemption.
The truth is that this type of emunah can be activated wherever one is. The greater the show of faith in Hashem, the greater the effect will be to bring about miracles.
This is why the final tikkun before Moshiach is working on emunah and bitachon. The more we attach ourselves to this middah, the more we will be able to merit the unconditional mercy accompanying the miracles of Moshiach, not just for ourselves, but even for those who may be less deserving than we are. May we all merit to see the day soon. Amen!
Tuesday, December 9, 2008
Joy of Unity
This song testifies to the great joy that unity brings. The words are הנה מה טוב ומה נעים שבת אחים גם יחד - how good and how nice is it when brothers sit together. When we look for the good in our friends and neighbors by judging others favorably we can find great joy in unity.
This is the next song in my new series called "A song and a thought."
This is the next song in my new series called "A song and a thought."
Vayishlach
Why did Yakov 'happen' to have an experience with angels just as he was running away from Esav, and again just as he was about to encounter him again?
Why did Yakov prepare so greatly for his meeting with Esav, splitting his camp up out of fear that Esav would kill part of it, but then bring out his whole family to greet him?
What is the significance of Yakov's ladder and Yakov's meeting with the angel of Esav?
What can we learn from these events?
Find out in this week's parsha podcast.
Why did Yakov prepare so greatly for his meeting with Esav, splitting his camp up out of fear that Esav would kill part of it, but then bring out his whole family to greet him?
What is the significance of Yakov's ladder and Yakov's meeting with the angel of Esav?
What can we learn from these events?
Find out in this week's parsha podcast.
Sunday, December 7, 2008
The Generation of Moshiach
My wife recently bought me the second volume of the wonderful book Machat Shel Yad by my rebbe Rav Yitzchok Frankel. The first book came out about a year ago on Braishis, and even though I got it toward the end of the parshios in Braishis, I read the whole thing from cover to cover. It was difficult to put down.
Perusing excitedly through the new book on Shemos, I found myself in Parshas Tetzaveh where Rav Frankel speaks about the phenomenon of Moshe's complete absence from that parsha. He speaks of Moshe's humility, which is a reflection of Hashem's. He spends a page speaking of Hashem's humility and as I read it I was incredibly moved.
Here I quote (from page 246):
The fact that the infinite Being should lower Himself to take interest in those tiny dots on Earth called human beings is an amazing concept, so much so that many of the ancient philosophers could not comprehend it nor would they believe such a thing to be true. This disbelief in Hashem's tremendous humility has continued even into modern times where we find great intellects such as Albert Einstein unable to comprehend how the Creator of the universe could be concerned with the little details of a human being's life.
Contrary to their way of looking at things, this trait of Hakadosh Boruch Hu actually reveals His true greatness and power. How so? It is not so impressive when a strong man picks up a heavy object. It is not so amazing when a lofty person acts aloof. But if Someone who is immeasurably great is capable of involvement with something immeasurably small, this is a true proof of His greatness. To borrow a metaphor from Rav Shimshon Dovid Pincus זצ"ל, let's imagine the renowned giant Og Melech Habashan. For him to lift a great boulder is no big deal. But can he squeeze himself into a matchbox? Hashem can do even this, so to speak. He concerns Himself with the little details of a little Jew's life. This type of humility is a truly staggering level of greatness.
We see this trait of Hashem most clearly and decisively in the month of Adar. The miracle of Purim took place ata time when K'lal Yisrael were not deserving of miracles as in previous generations. It comes as no surprise to hear of miracles occurring in the days of Dovid Hamelech and Shlomo Hamelech. In those days, the Shechinah was revealed in all its glory in the Bais Hamikdash. But after the Babylonian exile, under Persian rule, did the battered and lowly remnant of a people expect to see miracles such as this?
Yet, Hashem brought Himself to relate even to their low level. In this way, it was even a greater miracle than the ones that took place in the times of Israel's greatness. In spite of the iron barrier that was erected between us and Hashem when the Bais Hamikdash was destroyed, Hashem saw our plight nonetheless. As it says in Shir Hashirim 2:9, "He observes through the openings; He peeks through the cracks." Hashem's hashgacha did not leave us.
I was deeply touched by these words, and could only think that despite the fact that Klal Yisrael has never been in a worse spiritual state then we are now, nevertheless the greatest redemption will come from this state. Hashem will soon show His infinite greatness by displaying His incredible humility, caring for His people even in their most lowly state. What greater sign of Geulah can one find? What greater consolation can there be?
This is also a concept that is echoed in the fact that when Hashem redeemed the Jewish people from Egypt, He was manifest through His name אקיה אשר אקיה. This name corresponds to the concept of כתר - Keser. This represents the greatest mercy of Hashem, the mercy that is beyond the intellect and beyond understanding. We as a people had sunken to the lowest levels in Egypt, and logically were not deserving of the miracles and redemption that Hashem had in store. We were not worthy to be separated and singled out when the plagues occurred only to the Egyptians. Despite the logic, Hashem manifested with Keser, which was above logic and brought about the Exodus from Egypt.
Similarly, when the final redemption is to occur, there is a notion that Hashem again will manifest with the name אקיה אשר אקיה and the middah of Keser - transcending logic and raising His people from their lowly defiled state to rise above all to truly be a light unto the nations, במהרה בימינו אמן.
Perusing excitedly through the new book on Shemos, I found myself in Parshas Tetzaveh where Rav Frankel speaks about the phenomenon of Moshe's complete absence from that parsha. He speaks of Moshe's humility, which is a reflection of Hashem's. He spends a page speaking of Hashem's humility and as I read it I was incredibly moved.
Here I quote (from page 246):
The fact that the infinite Being should lower Himself to take interest in those tiny dots on Earth called human beings is an amazing concept, so much so that many of the ancient philosophers could not comprehend it nor would they believe such a thing to be true. This disbelief in Hashem's tremendous humility has continued even into modern times where we find great intellects such as Albert Einstein unable to comprehend how the Creator of the universe could be concerned with the little details of a human being's life.
Contrary to their way of looking at things, this trait of Hakadosh Boruch Hu actually reveals His true greatness and power. How so? It is not so impressive when a strong man picks up a heavy object. It is not so amazing when a lofty person acts aloof. But if Someone who is immeasurably great is capable of involvement with something immeasurably small, this is a true proof of His greatness. To borrow a metaphor from Rav Shimshon Dovid Pincus זצ"ל, let's imagine the renowned giant Og Melech Habashan. For him to lift a great boulder is no big deal. But can he squeeze himself into a matchbox? Hashem can do even this, so to speak. He concerns Himself with the little details of a little Jew's life. This type of humility is a truly staggering level of greatness.
We see this trait of Hashem most clearly and decisively in the month of Adar. The miracle of Purim took place ata time when K'lal Yisrael were not deserving of miracles as in previous generations. It comes as no surprise to hear of miracles occurring in the days of Dovid Hamelech and Shlomo Hamelech. In those days, the Shechinah was revealed in all its glory in the Bais Hamikdash. But after the Babylonian exile, under Persian rule, did the battered and lowly remnant of a people expect to see miracles such as this?
Yet, Hashem brought Himself to relate even to their low level. In this way, it was even a greater miracle than the ones that took place in the times of Israel's greatness. In spite of the iron barrier that was erected between us and Hashem when the Bais Hamikdash was destroyed, Hashem saw our plight nonetheless. As it says in Shir Hashirim 2:9, "He observes through the openings; He peeks through the cracks." Hashem's hashgacha did not leave us.
I was deeply touched by these words, and could only think that despite the fact that Klal Yisrael has never been in a worse spiritual state then we are now, nevertheless the greatest redemption will come from this state. Hashem will soon show His infinite greatness by displaying His incredible humility, caring for His people even in their most lowly state. What greater sign of Geulah can one find? What greater consolation can there be?
This is also a concept that is echoed in the fact that when Hashem redeemed the Jewish people from Egypt, He was manifest through His name אקיה אשר אקיה. This name corresponds to the concept of כתר - Keser. This represents the greatest mercy of Hashem, the mercy that is beyond the intellect and beyond understanding. We as a people had sunken to the lowest levels in Egypt, and logically were not deserving of the miracles and redemption that Hashem had in store. We were not worthy to be separated and singled out when the plagues occurred only to the Egyptians. Despite the logic, Hashem manifested with Keser, which was above logic and brought about the Exodus from Egypt.
Similarly, when the final redemption is to occur, there is a notion that Hashem again will manifest with the name אקיה אשר אקיה and the middah of Keser - transcending logic and raising His people from their lowly defiled state to rise above all to truly be a light unto the nations, במהרה בימינו אמן.
Thursday, December 4, 2008
Do not fear at all
Many things in life can make us fearful. Whether it is the fate of our livelihood, the fate of our children, the fate of our people in Israel, or the fate of the world. When our faith is placed solely in Hashem, we need not fear.
Rebbe Nachman says "כל העולם כולו גשר צר מאד והעיקר לא לפחד כלל" - the whole world is a narrow bridge, and the main thing is not to fear at all. When we know Hashem is taking care of us and protecting us we can truly place our trust completely in Him and face our challenges with confidence.
Click here to hear my rendition of the classic song, composed by Rabbi Baruch Chait.
Rebbe Nachman says "כל העולם כולו גשר צר מאד והעיקר לא לפחד כלל" - the whole world is a narrow bridge, and the main thing is not to fear at all. When we know Hashem is taking care of us and protecting us we can truly place our trust completely in Him and face our challenges with confidence.
Click here to hear my rendition of the classic song, composed by Rabbi Baruch Chait.
Monday, December 1, 2008
Rejoice!
Are you looking for a little pick me up? Rebbe Nachman says that it is a great mitzvah to always be joyous. Here's a little song that might help.
It's part of a new podcast series I am working on, which you should be able to find on itunes already (in the section on Judaism) and I hope to have up on my website soon bezras Hashem.
It's part of a new podcast series I am working on, which you should be able to find on itunes already (in the section on Judaism) and I hope to have up on my website soon bezras Hashem.
Sunday, November 30, 2008
When he's finally here
Guest post by Daniel
I was thinking about the kinds of kiddushei Hashem that will occur when Moshiach is revealed.
The first thing I thought was that there will be a great kiddush Hashem in the eyes of the Jews. We will be astonished at the massive number of Jews that come to greet Moshiach.
What I mean is the following:
Each group of Jews naturally thinks that its group is "the Jewish people." This just seems to be the way people operate. It's difficult to see past our own community.
When Sephardi Jews came to Seattle in 1902, the Ashkenazi community was flustered by these "strange people" calling themselves Jews. Sephardi culture was as foreign to the Ashkenazim as another religion. Only after their Rav explained to them the truth did the people open up.
Similarly today, the Jews where I come from think that that bulk of klal Yisrael lives here. The Jews where you live think that klal Yisrael primarily lives there. Yes, we "know" that other communities exist. We may even visit them from time to time. But it's not real to us.
When Mashiach comes and unites us all, we'll come out of our cupboards, so to speak, and face one another in all our stripes and colors.
The Jews in Eretz Yisroel will see the Jews of chutz la'aretz, and the more modern folks will see the more orthodox community, and on and on - all of us arising to greet the same Moshiach sent by the same G-d with the same one Torah. "Goy echad, am echad, ha'meyachadim shimcha Hashem Elokainu Hashem echad."
Who knows what kind of Jews we'll get to see that we never even knew existed, that we never knew were out there saying in their hearts "achekeh lo b'chol yom she'yavo."
If you can picture this in your mind, you'll see that it's both a humbling and an empowering experience. Humbling, in that each of the communities will be brought to realize that their community is but one shevet in the midst of an entire am (there are 12 different tribes, not one monotone tribe). Empowering, in that we should no longer feel alone or small in numbers. We truly will be numbered like the stars.
What I'm trying to say is that perhaps we already are. And if you can see that, then you can put that inspiration toward your avodas Hashem. Toward accepting other Jews. Toward accepting your own community.
May we merit to greet Moshiach bimhera b'yameinu and say together:
“Baruch Atah Hashem Elokeinu Melech Ha’olam chacham ha’razim.”
I was thinking about the kinds of kiddushei Hashem that will occur when Moshiach is revealed.
The first thing I thought was that there will be a great kiddush Hashem in the eyes of the Jews. We will be astonished at the massive number of Jews that come to greet Moshiach.
What I mean is the following:
Each group of Jews naturally thinks that its group is "the Jewish people." This just seems to be the way people operate. It's difficult to see past our own community.
When Sephardi Jews came to Seattle in 1902, the Ashkenazi community was flustered by these "strange people" calling themselves Jews. Sephardi culture was as foreign to the Ashkenazim as another religion. Only after their Rav explained to them the truth did the people open up.
Similarly today, the Jews where I come from think that that bulk of klal Yisrael lives here. The Jews where you live think that klal Yisrael primarily lives there. Yes, we "know" that other communities exist. We may even visit them from time to time. But it's not real to us.
When Mashiach comes and unites us all, we'll come out of our cupboards, so to speak, and face one another in all our stripes and colors.
The Jews in Eretz Yisroel will see the Jews of chutz la'aretz, and the more modern folks will see the more orthodox community, and on and on - all of us arising to greet the same Moshiach sent by the same G-d with the same one Torah. "Goy echad, am echad, ha'meyachadim shimcha Hashem Elokainu Hashem echad."
Who knows what kind of Jews we'll get to see that we never even knew existed, that we never knew were out there saying in their hearts "achekeh lo b'chol yom she'yavo."
If you can picture this in your mind, you'll see that it's both a humbling and an empowering experience. Humbling, in that each of the communities will be brought to realize that their community is but one shevet in the midst of an entire am (there are 12 different tribes, not one monotone tribe). Empowering, in that we should no longer feel alone or small in numbers. We truly will be numbered like the stars.
What I'm trying to say is that perhaps we already are. And if you can see that, then you can put that inspiration toward your avodas Hashem. Toward accepting other Jews. Toward accepting your own community.
May we merit to greet Moshiach bimhera b'yameinu and say together:
“Baruch Atah Hashem Elokeinu Melech Ha’olam chacham ha’razim.”
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