ליבי - הרב הלל פלאי

"וַיֹּאמֶר יְהוָה אֵלָיו שָׁמַעְתִּי אֶת תְּפִלָּתְךָ וְאֶת תְּחִנָּתְךָ אֲשֶׁר הִתְחַנַּנְתָּה לְפָנַי הִקְדַּשְׁתִּי אֶת הַבַּיִת הַזֶּה אֲשֶׁר בָּנִתָה לָשׂוּם שְׁמִי שָׁם עַד עוֹלָם וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל הַיָּמִים".

Rav Zilbershtein In Raanana On Yom Ha-atzmaut

But not a word on Yom Ha-atzmaut [unless I missed something]....

The Rav's tremendous affability and warmth are palpable. 

Can We Control Our Feelings?

The Ibn Ezra famously asks - How can the Torah command us לא תחמוד - don't covet your friend's wife or car or house etc.?? How can this be? His wife is a critical, harsh, angry, tense and unattractive person [in his eyes]. His neighbor's wife is sweet, kind and beautiful [in his eyes - he doesn't really know her...]. Is it possible NOT to covet?? How can the Torah command us how to FEEL??

The question is based on a debatable premise. The Rambam [based on Chazal] says that one does not transgress לא תחמוד until he nags his friend and ultimately he acquires the woman or object for himself.  So there is no איסור חימוד on the mere feeling. The question doesn't even start!! 

Of course, the Ibn Ezra [like the other "פשטנים"] explains psukim על פי פשוטם and not based on מסורת חז"ל. So that explains his question.

It is also important to note that if the Torah phrased the איסור in terms of mere feeling, that would indicate that the feeling is not recommended, even if strictly speaking a מעשה is required. 

See the Ibn Ezra's answer. What is important for us is that if the Torah forbids a feeling, that means THAT WE HAVE CONTROL OVER OUR FEELINGS AND EMOTIONS. 

One who doesn't needs therapy and/or medication.  

How Many Hosafos Alllowed For Kraiyas Ha-Torah?

From HaRav Yitzchak Weiss ztz"l Hy"d:

Link

What is the meaning of אתה אחד ושמך אחד - Hashem is One and His Name is One? What is the difference between Hashem and His Name?

Why is the first of the 10 commandments not phrased as a commandment? 

How do the 10 Maamaros relate to the 10 Dibros? 

How do the two luchos relate to each other?

What is the source of the Rambam that there are עיקרי אמונה?

Why is one of the 13 עיקרים to believe in Moshiach? Why must one anticipate his arrival? 

Why is the first dibra phrased in terms of Yetzias Mitzrayim? Isn't it enough to know that Hashem is the Master of the Universe?

What is the difference between הוי"ה and א-להיך?

WHAT DOES IT MEAN TO BELIEVE IN HASHEM???

This and more - here.

One of the most important shiurim I have ever heard. It provides the very basis for our faith and beings.  

Link

Fake Baalei Teshuva. 

Tu Bi-shvat News

1. All of the trees in my neighborhood went to Uman for their Rosh Hashana.

2. In Lakewood, the boys who came in Elul are allowed to start dating now. They call it "the freezer". To be machmir some boys on Tu Bi-shvat take a "date" out of their freezer.

3. The minhag is to daven for a pretty esrog on Tu bi-shvat. In Lakewood they daven for a esrog holder [that is the present the in laws buy for the chosson. I would guess that some daven for a pretty esrog, esrog holder and an even prettier kallah]. 

4. Now is a great time to go into the car rental business in Lakewood because now all of the boys need cars. I can't drive so when I dated my wife we walked a WHOLE LOT. It was so inexpensive. But being married has been quite costly but WORTH IT!!

May we all be zocheh to produce beautiful peiros and also to move to Eretz Yisrael לאכול מפריה ולשבוע מטובה!!!

Ammmeeeeennnnnnnnnnnnnnnnnnn!!!!!!

Bi-ahava,

Me 

Sfas Emes 5634 Second Maamar

במדרש לקחת מתנות בלקיחה במתנה כו'. אא"ז מו"ר ז"ל פי' עמ"ש יגעתי ומצאתי. פי' כי א"א לזכות ע"י היגיעה רק בדרך מציאה. פי' כשהקב"ה רואה יגיעת האדם לש"ש. נותן לו במתנה כו' ודפח"ח. וכן י"ל כאן כי בוודאי האדם מצדו צריך ליתן את כל נפשו ומאודו בעבור התורה. ומ"מ א"צ לתת מעות כי העיקר הרצון. ומי שיש לו זה הרצון באמת אדרבא נותנת לו התורה חיים בעוה"ז ובעוה"ב:

Chazal[1] understand the following pasuk as referring to Moshe Rabbeinu receiving the Torah on Mount Sinai, the subject of this week’s parsha, “עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת .../You ascended on high, you took a captive, you acquired gifts …” (Tehillim 68:19) Chazal explain that Moshe Rabbeinu “captured” the Torah from the angels. Capturing implies that he took it for free. The pasuk corrects this assumption by telling us that Moshe acquired the Torah. Acquiring something implies working to get it. Although he worked to get it, the pasuk calls the Torah a gift.

If Moshe Rabbeinu worked to get it, why is it considered a gift? The Chiddushei HaRim explains that it is not possible to receive the Torah through sheer hard work. The Torah is God’s message to us and is much large and deeper than our ability to receive it no matter how hard we try. There is only one way to receive the Torah; God must give it to us. God will only give the Torah, though, to one who exhibits a strong desire for it. The way to exhibit a strong desire is by working hard to receive it.

This is the meaning of the pasuk in Tehillim according to Chazal. “...לָקַחְתָּ מַתָּנוֹת .../… you acquired gifts …” Moshe Rabbeinu worked hard to receive the Torah. He spent forty days and nights on Mount Sinai without food or water. He was awake the entire time as well. He certainly exhibited a strong desire for it and this was necessary, albeit it was not enough. Ultimately, the Torah was given to him as a gift.

Chazal[2] elsewhere allude to this concept. “Rebbi Yitzchak said, If one says to you, ‘I worked hard (learning Torah – Rashi) but did not find (the answer)’, do not believe him. (If he says,) ‘I did not work hard, yet I found (the answer),’ do not believe him. (If he says,) ‘I worked hard and found (the answer)’, believe him.” In Hebrew the word for “find” connotes an object found with no exertion of effort. For example, a person finds a $100 bill while walking down the street. In English as well, we call it “found money”. Accordingly, there is an apparent difficulty here. Finding the answer implies no exertion of effort. Yet, Rebbi Yitzchak exhorts us to believe him only if he says that he worked hard.

The answer to this quandary is the Chiddushei HaRim’s concept. Although generally a found object is not the result of hard work, “finding” Torah is different. Rebbi Yitzchak is teaching us the same thing as the Chiddushei HaRim. When it comes to learning Torah, the only way to receive it is through hard work. However, success cannot be the direct result of the hard work because the Torah is too vast and too deep for our minds to grasp. Rather, as a result of our hard work, God gives us the Torah as gift.

The Sfas Emes goes a step further and teaches that while we are required to give our all for the Torah, we do not need to pay to learn it. The main attribute that is needed is desire. In fact, the Torah “pays” us. Whomsoever has a true desire to receive Torah receives life from the Torah in this world and the next.

[1] Shmos R. 28:1

[2] Megillah 6b

[Sfas Emes blog] 

Sfas Emes Yisro 5632 First Maamar

בזוה"ק שבת כללא דכל אורייתא כולא כו'. וכן בגמ' הכופר בשבת הוי מומר לכל התורה. כי קבלת התורה ועשרת הדברות הי' קיום כל העולם כמ"ש חז"ל הששי כו' כמ"ש מו"ז ז"ל כי עשה"ד נגד עשרה מאמרות כו'. וכמו האדם שנכנס בו מקודם יצה"ר ואח"כ בא יצ"ט שהוא תיקונו. וכמו מקודם תהו ובהו כו' כן הי' עש"מ קרובים אל הטבע. עד שהי' עשרת הדברות להתחדש ולתקן חיות של העולם כנ"ל להיות נגלה ומבורר כי רק ממנו ית' בכח התורה כמ"ש בראשית בשביל התורה כו'. ואיתא כי התורה החזירה נשמתן של ישראל שפרחו בשעת עשרת הדברות. וז"ש תורת ה' כו' משיבת נפש כו' ע"ש במדרש. והיינו שהתורה היא העצה להתלבש חיות הש"י תוך מעשים גשמיים ג"כ. שיוכל האדם להתדבק בו ית' אף בעוה"ז. וזהו משיבת נפש לשוב הנפש להיות מקושר בשורש חיות שלו. כי נפש מדרגה תחתונה כמ"ש בזוה"ק שיש נר"נ כו'. והוא ממש בחי' השבת דכ' בי' וינפש. שיש עלי' לכל נפשות ישראל אליו ית'. והיינו שיש נ"ר להש"י מעבודת בנ"י. וממילא נמשך חיות מחדש לבחי' נפש כנ"ל. כי נודע שע"י שבת נמשך חיות לימות החול שיש להם קישור ודיבוק בשורשן ע"י השבת כמ"ש בפ' הקודמת. ונמצא כי השבת הוא שורש התורה להמשיך חיות התורה במעשה בראשית. וכ' וינח ביום השביעי ע"כ ברך כו'. ולכאורה אדרבא כיון שנח ביום הז' מסתמא הוא מבורך וראוי לכך. אך שאינו טעם על קדושת היום בלבד. רק כי הוא טעם איך יכולין בנ"י לשוב בשבת למקום מנוחתם ולהתבטל להתדבק בו ית'. כי וינח כו' ע"כ ניתן זה הכח להמשיך ממקור הברכות לכל העולם שזה פי' ברכה:

“... וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ ה' אֶת־יום הַשַּׁבָּת .../… He rested on the seventh day, therefore God blessed the Shabbos day ...” (Shmos 20:10) One would think that the opposite is the case. God rested on the seventh day because it is special. Why does the pasuk say that God blessed the day – making it special – because he rested on it? 

To understand this pasuk we need to understand what it means when we say that God rested and what it means when we say that He blessed the seventh day. In order to understand this, we have to first understand the relationship between Shabbos and the rest of the Torah.

Chazal tell us that Shabbos includes the entire Torah and that keeping the Shabbos is akin to keeping the entire Torah.[1] One who denies the Shabbos is a denier of the entire Torah.[2] Why is this?

At the end of the paragraph describing the sixth day of creation we find, “... וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי/… There was evening and there was morning, the sixth day.” (Breishis 1:31) Why does the pasuk say, “יוֹם הַשִּׁשִּׁי/the sixth day” instead of “יוֹם שִּׁשִּׁי/a sixth day” as it says on every other day of creation? Reish Lakish explains that the extra letter ה/the, having a numeric value of five, alludes to the Torah which contains five books.[3]

Reish Lakish is teaching us that God created the world on condition that the nation of Israel accept the Torah. The Creation continues to exist because we accepted the Torah and the ten commandments. 

This is why the Chiddushei HaRim says that the ten commandments were a rectification for the ten commands with which God created the world. The revelation on Mount Sinai made it clear that the world exists only because God wills it through the power of the Torah. The revelation rectified the ten commands that created the natural word by showing that God runs it. 

The Torah is the conduit through which God gives life and existence to the Creation. This is what Chazal meant when they said that the world was created for the sake of the Torah.[4]

Once the Torah was revealed in this world it became available to us to use as a tool for coming close to God even as we live within the physical world. We see this from the Midrash which states that when the nation of Israel stood at the foot of Mount Sinai and witnessed the revelation of God, our souls left us.[5] We did not have the strength to cope with the intense experience. The Torah itself asked God for mercy. Immediately our souls returned. This is the meaning of the pasuk, “תּוֹרַת ה' תְּמִימִה מְשִׁיבַת נֶפֶשׁ/God’s Torah is complete; it restores the Nefesh-soul.” (Tehillim 19:8) 

The Zohar explains that the soul comprises three parts, Nefesh, Ruach and Neshamah in ascending spiritual order.[6] The lowest part of the soul, the Nefesh, is the part that resides within the body. It is the part most closely associated with the physical world. 

The Midrash is teaching us that the Torah is the tool that enables man to experience God in this world. This is the deeper meaning of “תּוֹרַת ה' ... מְשִׁיבַת נֶפֶשׁ/God’s Torah … restores the Nefesh-soul.” 

The power to connect us and the rest of the Creation to God is inherent in Shabbos as well. The pasuk states, “... וּבַיוֹם הַשְׁבִיעִי שָׁבַת וַיִנָפַשׁ/… and on the seventh day He ceased work and rested.” (Shmos 31:17) The words “וַיִנָפַשׁ/rested” and נֶפֶשׁ/soul have the same Hebrew root. The pasuk is telling us that on the seventh day, all souls become connected to God. 

On Shabbos we are able to more easily have a spiritual experience. Not only souls, but the entire Creation comes closer to God on Shabbos, meaning that on Shabbos, God is more revealed. Being connected, they re-energize from the Godly life-giving force. 

Shabbos is the channel through which the Godly life force comes into the Creation. This is why the Zohar says that Shabbos is the vehicle through which the Godly life force is drawn down to the other days of the week.[7] The days of the week (and everything else in the Creation) are connected to Godliness through Shabbos. 

While the Torah is the vehicle through which God gives life and existence to the Creation, Shabbos is the conduit through which the life giving power of the Torah is drawn into the world. This is why keeping Shabbos is like keeping the entire Torah.

The concept that the Godly life force is drawn down to the Creation and re-energizes it is the essence of בְּרָכָה/blessing. The inner meaning of all blessing is closeness to God. We can now understand why the pasuk says that God blessed the seventh day because He rested on it. 

Earlier we said that God’s resting suggests that all souls come closer to God. God rested on the seventh day so that all souls could come close to Him and experience blessing. When He rested on the seventh day all of Creation came closer to Him and experienced blessing.

When we turn to God on Shabbos, opening ourselves up to Him, subjugating our own will to His and connecting to Him, we create channels along which the Godly life force is drawn down to us and the Creation. Shabbos, thus, becomes the source of בְּרָכָה/blessing for us and the entire Creation.

[1] Zohar 2:92a

[2] Eiruvin 69b

[3] Tanchuma Breishis 1

[4] Breishis R. 1:1

[5] Shmos R. 29:4

[6] Zohar 1:205a

[7] Zohar 2:88a

[Sfas Emes Blog] 

Links

Sfas Emes on Yisro. 

ממון הפטור מהשבת אבידה.

BISIYATA DI-SHMAYA.

Sheva Brachos

Rabbi Doniel Neustadt 

For seven days after their wedding, the chasan and kallah continue to joyously celebrate their marriage. Indeed, the seven days following a wedding are considered like a “private Yom Tov” for the chasan and kallah.[1] It is important that the young couple, along with their families, study the following laws and customs before the wedding so that they start off their married life in accordance with the halachah.

The obligation of simchah

The chasan is obligated to spend time with his bride and make her happy for the entire seven festive days. [Even if the chasan or the kallah was previously married, the couple is still obligated to perform the mitzvah of simchah for seven days. If, however, both the chasan and kallah were previously married, then they are obligated to engage in the mitzvah of simchah for only three days.[2] ]

The chasan and kallah must eat their meals together.[3]

The chasan should limit his Torah study during this time, i.e., he should not immerse himself in intricate texts but rather engage in less demanding areas of study.[4] If the kallah does not mind, however, he may study whatever he chooses.[5]

The chasan and kallah dress in their better clothing (bigdei kavod).[6]

It is a mitzvah for others to make the chasan and kallah happy and to praise them throughout the entire seven festive days.[7]

It is permitted for a chasan and kallah to visit the sick and to comfort mourners during this time.[8]

Walking alone

A chasan may not walk unaccompanied outside [in the street or in the marketplace] during the seven festive days, and neither may a kallah.[9] Two reasons for this prohibition are given: 1) A chasan and kallah must be carefully watched so that mazikim do not attack them[10] ; 2) It is not befitting the honor of a chasan and kallah to walk out alone during their first week of marriage. The following rules apply:

The prohibition applies even during the day[11] and even if there are many people in the street.[12]

They are not to go out even to shul[13] or for the performance of any other mitzvah, unless that mitzvah must be fulfilled and no one else is available and they cannot go together.[14]

The chasan and kallah may go outside together even if they are not accompanied by others.[15]

According to one opinion, the chasan or kallah should not even be alone inside the house during these seven festive days; they must be accompanied by at least one person at all times.[16]

Work

The chasan and kallah[17] are prohibited from doing any work or engaging in any business for the entire seven days. This prohibition stands even if the kallah allows the chasan to work.

There are different opinions in the poskim regarding the type of “work” that is prohibited. Some maintain that only work that entails tirchah (toil) or is very time-consuming (such as most labors which are prohibited on Chol ha-Moed) is prohibited.[18] Others, however, hold that even light housework, except for work entailed in food preparation, is prohibited.[19]

It is permitted, however, for the chasan and kallah to do any work or engage in any business if otherwise they would incur a loss (meleches davar ha-aveid) and no one else can take care of it for them.[20]

A chasan and kallah may deposit their monetary gifts in the bank and may go shopping for household appliances and furniture.[21]

According to most poskim, a chasan and kallah are allowed to take a haircut during this time.[22]

Sheva Berachos

Nowadays, it has become commonplace for a newlywed couple to be regaled at at least one festive meal a day by their relatives and friends during the first week of marriage. At such a festive meal, seven additional blessings (Sheva Berachos) are recited after Birkas ha-Mazon is completed, provided that several conditions, which will be enumerated in the next chapter, are met.

It must be stressed, however, that while the basic concept of Sheva Berachos is recorded in the Talmud[23] and codified in the Shulchan Aruch, there is no obligation for a chasan and kallah to partake in this type of meal. Indeed, in earlier times many communities did not celebrate Sheva Berachos at all,[24] and some communities never even heard of it.[25] Some poskim even question whether this type of meal is considered a seudas mitzvah.[26] Accordingly, while it is recommended by some poskim[27] for the chasan and kallah to partake in Sheva Berachos[28] at least once a day,[29] and this has become the common practice,[30] it is by no means an obligation.[31] If they so desire, they may eat by themselves or with their immediate family and no Sheva Berachos will be recited. When Sheva Berachos meals become a source of stress, strain or strife for the couple or their families, they should be advised that such meals are absolutely not required. Many people are not aware of this.

The seven festive days begin immediately after the chupah. There are three possible timetables:

If the chupah takes place at night, that night and the day after are considered day one, followed by another six nights and days.

If the chupah takes place by day (any time before sunset), then that day is considered day one, and that night plus the next day is considered day two. This is so even if the yichud and the actual meal took place entirely at night.[32]

If the chupah took place after sunset but was completely over before the stars came out (during bein ha-shemashos) some poskim consider that day as day one[33] while others hold that the first day begins only that night.[34]

On the seventh day of the seven festive days, Sheva Berachos should be recited before sunset.[35] If that cannot be arranged, some poskim allow reciting Sheva Berachos up to forty minutes past sunset [in the United States],[36] while many other poskim are stringent and do not allow reciting any one of the blessings even one minute after sunset.[37]

1. While shivas yemei ha-mishteh is a Rabbinic obligation (Rambam, Hilchos Ishus 10:12), see Rambam, Hilchos Aveil 5:1 that it was originally enacted by Moshe Rabbeinu. See also Rashi and Ramban, Bereishis 29:27.

2. Chelkas Mechokek 64:4.

3. While it is permitted for the kallah to be mochel and allow the chasan to spend time or eat by himself during the seven festive days (Rama E.H. 64:2), it is not recommended and it is not customary that she do so (Chupas Chasanim 14:2).

4. Chida in Shiyurei Berachah E.H. 64.

5. Tzitz Eliezer 12:73.

6. Pirkei d’Rav Eliezer 16, quoted by Aruch ha-Shulchan E.H. 64:3.

7. Pirkei d’Rav Eliezer 16; Yalkut Shimoni, Shoftim 70.

8. B’tzeil ha-Chochmah 2:44.

9. While Shulchan Aruch mentions this prohibition only for the chasan, Aruch ha-Shulchan, based on the Talmud, includes the kallah as well.

10. 54b. Mazikim are supernatural forces which are controlled by the Satan.

11. Radal on Pirkei d’Rav Eliezer 16.

12. Rav Y.S. Elyashiv (Beis Chasanim 17). The Sephardim, however, permit going out during the day when there are people on the street.

13. Beis Shemuel E.H. 64:2, quoting the Perishah.

14. Rav Yaakov Emdin (Migdal Oz, pg. 11).

15. Rav Y.S. Elyashiv (Beis Chasanim 17).

16. Aruch ha-Shulchan E.H. 64:3.

17. Shulchan Aruch mentions this prohibition only for the chasan, and some poskim maintain that position (see Kisei Eliyahu 64:1; Maharsham 3:206). Other poskim hold that the kallah is included in this prohibition as well (Minchas Pitim 62).

18. She’elas Ya’avatz, vol. 2, 185.

19. Chida in Shiyurei Berachah E.H. 64 and Chayim Sha’al 2:38-60. Tzitz Eliezer 11:85 and 12:73 quotes this view and prohibits even writing, unless he is writing Torah thoughts. Rav Y. Kamenetsky is quoted as orally instructing a chasan not to carry a heavy suitcase up the stairs (Emes l’Yaakov E.H. 64:1).

20. Chazon Ish E.H. 64:7; Yabia Omer 4:8. Other poskim are more stringent.

21. Rav Y.S. Elyashiv (Beis Chasanim 14:12).

22. Yabia Omer 4:8 and 5:38.

23. Kesubos 7b, based on pesukim in Megillas Ruth.

24. Maharil (Hilchos Nissuin) quoted in Sova Semachos, pg. 12. See also Aruch ha-Shulchan O.C. 640:14, who writes that in his community no special meals took place during shivas yemei ha-mishteh.

25. Teshuvos Chasam Sofer E.H. 122, regarding the community of Frankfurt. In later times, however, the custom changed even in Frankfurt (Rav Y. Martzbach, quoted in Sova Semachos, ibid.). See also Beiur ha-Gra E.H. 55:11 and Pischei Teshuvah C.M. 7:13, quoting the Tumim.

26. Pri Megadim O.C. 444:9. See, however, Mishnah Berurah 640:34, who clearly considers this type of meal as a seudas mitzvah.

27. See Rav Pealim E.H. 4:6 and Yabia Omer 3:11.

28. Especially on Shabbos; Rav Yehudah ben Yakar (Perush ha-Berachos, Sheva Berachos).

29. According to some early authorities, it was customary to do so twice a day (Maseches Sofrim 11:11). The ninety-eight blessings gained according to this custom have the power to “sweeten” the ninety-eight curses recorded in the Tochachah in Parashas Ki Savo (Chidushei ha-Rim).

30. Among the Ashkenazim. Sephardim, however, generally celebrate a Sheva Berachos only if the meal takes place at the home of the chasan and kallah or their parents.

31. This custom does not have the binding power of a minhag which must be upheld, since it is relatively new and is not based on any binding source.

32. This is the consensus of most poskim. Moreover, as long as the chupah began before sunset, even if the blessings themselves were recited after sunset, the day that the chupah began is considered day one.

33. Sova Semachos, pg. 13 quoting several poskim.

34. Pischei Teshuvah E.H. 64:12; Rav M. Feinstein (oral ruling quoted in Oholei Yeshurun, pg. 25).

35. Sha’arei Teshuvah O.C. 188:7; Pischei Teshuvah E.H. 64:12 and many other poskim.

36. Rav M. Feinstein (oral ruling quoted in Oholei Yeshurun, pg. 25). See Sefer Bein ha-Shemashos 10:11 who allows b’diavad reciting the blessings up to 17 minutes after sunset [in Eretz Yisrael].

37. Rav S.Z. Auerbach (Shemiras Shabbos K’hilchasah 59:18); Rav Y.S. Elyashiv (Beis Chasanim 7:13); Yabia Omer 5:7; Sova Semachos 1:3. [If the chupah took place during bein ha-shemashos, a rav should be consulted.]

Torah.org

Sfas Emes Yisro 5632 - Third Maamar

גבורי כח עושי דברו לשמוע בקול דברו. שהקדימו נעשה לנשמע. אם כי בוודאי יש לבטוח ולהאמין כי לא יצוה הש"י רק אשר יהי' בכחם. אך כי קבלו על עצמם לזכות לשמוע ע"י המעשה. וזה הקדמת נעשה לנשמע. וזהו עושי דברו. כי הנה בכל מעשה יש כח דבר ה'. כמ"ש בדבר ה' שמים נעשו כו' כל צבאם. וכשעושין המעשים כראוי זוכין לשמוע הקול שהוא למעלה מהדיבור. כמ"ש בזוה"ק. ומובן גם לכל אדם כי הקול בפנימיות מהדיבור. שמתחלק לפרטי דברים. והנה בנ"י זכו במעשיהם וקבלת מלכותו. לשמוע קול הש"י. וזה ג"כ זכור ושמור בדיבור אחד. ומי שישנו בשמירה ישנו בזכירה. כי שמירה צריך בבחי' דיבור הנ"ל שנעלם תוך מעשה בראשית. וכפי השמירה זוכין לזכירה הוא מקום שא"צ שמירה כנ"ל:

In Tehillim (103:20) we find, “... גִבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְבָרוֹ/… strong warriors who do His bidding, in order to hearken to the sound of His word.” It would seem that this pasuk is worded backwards. One needs to hearken to God’s word and understand what He requires of us in order to do His bidding. The pasuk states in reverse order – strong warriors do His bidding in order to hearken to his word. What does this mean?

Chazal[1] teach that the strong warriors in this pasuk refer to the malachei hashareis/ministering angels and yet we find the same construct when we accepted the Torah. Just as the angels first agree to do God’s bidding before knowing what that bidding is, Chazal praise the nation of Israel for learning from the angels. When offered the Torah we responded, “... נַעֲשֶׂה וְנִשְׁמָע/… We will do and we will listen.” (Shmos 24:7) We were committed even before we knew what God required of us. 

This needs an explanation, though. We certainly trusted in God and believed that He would not require us to do anything beyond our capabilities. We certainly knew that anything God would ask of us would be for our own benefit. Why the great praise, therefore, when we committed to comply with God’s commandments even before understanding them fully?

The Sfas Emes explains that while the simple meaning of listening to God’s word is understanding how to perform his commandments, it also implies something much deeper. God’s דִבּוּר/speech teaches us how to perform the commandments. However, the קוֹל דְבָרוֹ/sound of his word mentioned in the pasuk in Tehillim implies a deeper understanding. There is speech and there is the underlying sound that comprises speech. The underlying sound suggests the underlying spiritual meaning of the words. The Zohar makes this distinction between דִבּוּר/speech and קוֹל/sound as well when it refers to speech as components of sound[2] (i.e. sound is the כְּלַל /general term; speech is the פְּרַט/specific term)[3]

At Mount Sinai we committed to comply with God’s commandments and we accepted the yoke of Heaven upon ourselves in order to merit hearing the sound of God’s voice within the commandments, as it were, to experience the underlying spirituality that the manifests as speech. By committing to do whatever God required of us we would merit understanding that which would otherwise be impossible to attain. This is the reason we said, “נַעֲשֶה וְנִשְׁמָע /We will do and we will listen.” We committed to do in order to merit hearing (the underlying sound of God – understanding the inner meaning of the commandments and experiencing the underlying spirituality.) This is also the reason the pasuk in Tehillim states first, “עֹשֵי דְבָרוֹ/do His bidding” and only afterwards, “לִשְמֹעַ בְּקוֹל דְבָרוֹ/to hearken to the sound of His word.” Even the angels, by committing first to do, would merit hearing the sound within His words; they would merit understanding and experiencing the deeper meaning of their actions.

[1] Shabbos 88a

[2] For more detail on this Zohar and the relationship between קול/sound and דיבור/speech see the Sfas Emes on Shmos 5631 Second Ma'amar from "Undifferentiated sound". Also, for a fascinating exposition on this concept as it relates to the names of God, the Tetragrammaton and Adnus and the different sounds we are required to blow with the Shofar on Rosh HaShanah see Ya’aros Devash Chelek 1 Derush 6.

[3] Zohar 2:3a

Sfas Emes blog 

Sfas Emes Yisro 5632

אא"ז מו"ר ז"ל הגיד ע"ש יתרו עפמ"ש לשארית נחלתו דרשו חז"ל מי שמשים עצמו כשיריים. ויתרו הי' בעיניו כשיריים ועש"ז נק' יתרו. רק מקודם שנתגייר לא הי' זה חשיבות. כי הי' באמת מיותר. ורק נחלתו כתיב. ואח"כ ניתוסף לו וא"ו לשון המשכה:

Chazal teach us that before Yisro converted to Judaism he was called יֶתֶר/Yeser. After he converted, an extra letter ו/vav, was added to his name. He became יִתְרוֹ/Yisro.[1] What is the significance of this extra letter?

The Chiddushei HaRim explains. The prophet Micha (7:18) said, “מִי אֵ-ל כָּמוֹךָ נֹשֵׂא עָוֹן וְעֹבֵר עַל פֶּשַׁע לִשְׁאֵרִית נַחֲלָתוֹ .../Who is a God like You, Who forgives iniquity and passes over the transgression of the remnant of His portion? …” Micha is referring to the nation of Israel. He calls us “the remnant of His portion.” Why does the prophet refer only to a remnant instead of to the entire nation? Chazal say that Micha is referring to those who make themselves like a remnant.[2] Cultivating the quality of humility is a surefire way to merit God’s forgiveness.


The name יֶתֶר/Yeser also means remnant. According to the Chiddushei HaRim, the name Yeser indicates that Yisro had the attribute of humility. Before Yisro converted, though, his humility did not result in God passing over his transgressions. The prophet Micha was referring to the Jewish people when he proclaimed his timeless message of God’s forgiveness. However, after he converted, Yisro became a part of the remnant of God’s portion. After Yisro converted, he enjoyed God’s forgiveness together with the other humble members of the nation of Israel. To show that he was included, a vav, which signifies connection, was added to his name.


[1] Shmos R. 27:8
[2] Rosh HaShanah 17a

Sfas Emes Blog 

Do you want forgiveness? Lower yourself - bi-simcha:-). 

Sfas Emes Yisro 5635

הקדמת יתרו קודם קבלת התורה. נראה כי עמלק רצה להרוס מתן תורה. וע"י יתרו ניתקן מה שקילקל עמלק כדאיתא במדרש לץ תכה ופתי יערים כו'. דהנה מתן תורה הי' לתקן מעשה בראשית. כמ"ש ב' אלפים תהו. ובמתן תורה ניתקן העולם. ובאמת יש להבין למה עשרה מאמרות קיימים לעולם. וכל הבריאה קיימת במאמרו ית'. ועשרת הדיברות צריכין ג"כ להתקיים. רק שהוא חסרון המקבלים. והנה בנ"י מסרו נפשם לקבלת התורה והקדימו נעשה לנשמע. רק כל האומות היו צריכין לבטל עצמם לבנ"י. והי' ניתקן הכל. ובאמת נתבטלו כדכ' שמעו עמים ירגזון. לבד עמלק. אף שהבין גדולת בנ"י וממשלת השי"ת. עכ"ז בא וילחם ומסר נפשו ע"ז לרעה. ולכן הקב"ה ימחה את שמו. ויתרו תיקן שכל האומות נמשכו אחריו. ולא אחר עמלק. ובוודאי כל הקילקולים שנעשה אח"כ בעגל. הכל הי' ע"י עמלק הרשע ימח שמו:

Chazal[1] teach us that the world will last for six thousand years. The first two thousand was chaos. The second two thousand was Torah. The third two thousand are the days of the Moshiach. From here we infer that the giving of the Torah is an integral part of the process leading to the culmination of history with God's ultimate revelation to humanity. It is, in fact, a necessary rectification without which the Creation would be – to use the words of Chazal – chaos.

If the Torah is so integral to the ultimate purpose of the Creation, why was it not given at the outset of history? Why did God sustain the world for two thousand years before the era of Torah began? The Sfas Emes answers that until the nation of Israel left Egypt and stood at the foot of Mount Sinai there was no one to accept the Torah[2]. The nation of Israel subordinated themselves entirely to God and the Torah when we said, "נעשה ונשמע/We will do and we will listen" agreeing to act according to God's will even before knowing what that meant.

Since the Torah was a rectification for the entire world, not just for the nation of Israel, in order for the rectification to be complete all the nations had to subordinate themselves to the children of Israel. In fact, this happened after the nation left Egypt, "שמעו עמים ירגזון .../Nations heard and trembled …" The exception was the nation of Amalek. The nation of Amalek was totally dedicated to the goal of fighting the children of Israel even though they understood the greatness of Israeland the rule of God. This is why God will blot out their name.[3]

There was good reason to believe that Amalek's fight against Israel would be effective in preventing the subordination of the nations of the world to Israel, if not on the battlefield. The reasoning was that even though Amalek lost the battle, they fought it. Maybe some other stronger nation would come along, fight and win. 

Thus, Amalek's purpose was to prevent the giving of the Torah. For if the nations would not submit to the children of Israel, the Torah would not rectify the world and there would be no point to giving it.

Yisro understood this. This is why he came after hearing about the war with Amalek[4] and before we accepted the Torah[5]. A giant among the nations such as Yisro, by subordinating himself to God, would cause the nations to follow him instead of Amalek thus repairing the damage Amalek caused. In essence, Yisro rectified Amalek's corruption. 

This is clearly the message of the Midrash on the pasuk, "לץ תכה ופתי יערים/Strike the scoffer and the simpleton becomes clever." (Mishlei 19:25) Chazal[6] explain that the scoffer is Amalek. The simpleton is Yisro. When Israel struck Amalek, Yisro understood the ramifications and came to subordinate himself to God and the nation of Israel so that the nations of the world would follow him instead of Amalek. In the words of the pasuk, he "became clever." He thus rectified the damage caused by Amalek and set the stage for the giving of the Torah.

[1] Tanna d'vai Eliyahu 2

[2] Certainly there were righteous people who were on a level to accept the Torah. However, the Torah needed to be accepted and practiced by a nation. Until the nation of Israel left Egypt, there was no nation that could have accepted it.

[3] Based on the Zohar 2:65a

[4] Chazal teach us that he heard about the war with Amalek and the splitting of the Red Sea. The commentaries ask, why specifically these two. After all, there were many miracles that God performed for the nation including the ten plagues, the manna, the well and others. According to the Sfas Emes the answer is clear. After the splitting of the Red Sea the nations subordinated themselves to the children of Israel. The war with Amalek put this subordination at risk. Yisro understood and therefore came.

[5] According to R. Yehoshua in Zevachim 116a

[6] Tanchuma Yisro 3

Sfas Emes Blog 

Kabbalas Hatorah means making a Kiddush Hashem so that the Goyim realize our uniqueness.  

Fanaticism

"Fanaticism consists of redoubling your effort when you have forgotten your aim."

Torah Is The BEST

How Cool Are Sefarim??

Super cool!!!

If you want - you can be in Rav Shach's shiur or in Rav Aharon Kotler's shiur or in Rebbe Akiva Eiger's shiur or in the Rashba's shiur or in Rabbeinu Chananel's shiur etc. etc. Hundreds and hundreds of thousands of sefarim in all areas of Torah and so many GREAT people to learn from.

And today you don't even have to buy sefarim anymore  - tens of thousands are available for FREE download.

CATCH THE FEVER AND LEARN TODAY!!! Start a new seder.  Get a new chavrusa. Find a Maggid shiur you like either on line or live and listen to his shiurim. 

NOTHING IS SWEETER THAN TORAH!!!!

Tribute To MaRan Chacham Ovadia Yosef Zt''l

The greatest tribute is to learn his Torah!!:-)

Link

The deconstruction of post modernism. 

One Of My Favorite Stories - Every Jew's Personal Chag

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The "scholars" call Targum Yonason "Pseudo Jonathan" because it wasn't really written by "Jonathan" [the son of Uziel - nor for that matter by my older brother Jonathan]. Are they correct? 

WHO WROTE TARGUM YONASON???

Whose Business?

This post reminded me of this post from 2012 [למנינם], back when I was zocheh to live in the Old City [לשמו ולזכרו תאות כל נפש]. 

Recently I have seen a new person at mikva. This morning I decided to strike up a conversation with him [mikva is a place to "reveal all":-)]. I asked him where he lives. He replied that he lives in another neighborhood in Jerusalem but stays over all week in the Old City and goes home for Shabbos to be with his wife and children. I asked him how many children. He said "More than a minyan and 3 married off". I asked him where he sleeps and he said in a Yeshiva dorm where he teaches. I asked him which Yeshiva and he told me that it doesn't matter, otherwise he'd tell me. I asked him a little about his past and he told me. He was finished getting dressed, wished me a fine day and was on his humming way.

I was so curious. I thought it odd that he leaves his family all week even though he lives in the same city. Does he have marital problems? Is he married at all? Maybe he is divorced and made up the part about his wife. Why won't he tell in which yeshiva he teaches? There were a lot of unanswered questions. I wanted to know more about this mysterious person.

Then I came up with an answer that really answers ALL of my questions. All of 'em.

It's none of my business.

Intellect And Emotion

Man is comprised of intellect and emotion. Not intellect alone and not emotion alone but a healthy fusion of the two. If we try to climb above and beyond our intellectual level then we are in danger of losing our emotional capacities. And if we overdo the emotional side then we will end up acting foolishly. 

The key is BALANCE. We have to find the delicate balance between intellect and emotion. 

Of course, we must not forget the practical and social side of life.

Please think about this.....:-)

א"א לאדם לחיות לא בשכל לבדו, ולא ברגש לבדו, תמיד צריך שיהיה ממזג את השכל עם הרגש בחוברת. כשירצה להתפרץ למעלה ממדרגתו, יאבד את הכשרון של הרגש, ויהיה מלא פגמים וחסרונות, אע"פ שיהיה בעל שכל גדול. ואין צריך לומר שאם ישתקע ברגש לבדו יפול בתהומות של סכלות, המביאים לידי כל חולשה וכל חטאת. רק תכונת המשקל השוה, המאזן את השכל עם הרגש, יביאהו לידי הצלה גמורה. מובן, שעם צריך להחיות תמיד את התכונה המעשית, והחוש החברותי הישר.

Fear Of Thought

Be afraid to sin - not to think.

 החסרון היותר גדול שיש בתכונתה של יראת שמים, שאינה מחוברת יפה באורה של תורה, היא מה שבמקום יראת חטא, היא מתחלפת על יראת המחשבה, וכיון שהאדם מתחיל להיות מתירא לחשוב, הרי הוא הולך וטובל בבוץ הבערות, הנוטלת את אור נשמתו, מכשלת את כחו, ומעיבה את רוחו.

Imagination

I often think that most people live based not on their intellect but on their imagination. I was delighted to find this:

רוב בני אדם חיים הם את חייהם הרוחניים, וממילא גם חלק גדול מהמעשים, ע"פ השפעת הדמיון. והעבודה התרבותית צריכה לעשות לה למטרה, להכניס בתוך אותו הדמיון כמה שאפשר, ניצוצות שכליים ומוסריים. רק המעולים והגבורים ברוח, הם מתרוממים לחיות חיים שכליים, וגם הם קשורים הם בטבעם בהרבה שלשלאות במאסר הדמיון, וצריכים הם להתחשב עמו הרבה.

We can talk about this at length.

Unity

When we say that Hashem is One, we mean that EVERYTHING is One.

 הקריאה בשם ד' אחד, שואפת לגלות את האחדות בעולם, באדם, בעמים, ובכל התוכן של ההויה, באין פרץ בין המעשים והדיעות. בין השכל והדמיון. וגם הפרצים המורגשים יתאחדו ע"י ההארה העליונה, המכרת את צד אחדותם והתאמתם. בתוכן החיים של האדם הוא יסוד הקדושה כולה בחיי הרוח הוא אור הנצח, חיי שעה וחיי עולם באגודה אחת. זאת היא המחשבה היותר גדולה שבמחשבות הענקיות של כח החושב אשר להאדם, המתגלה בקרבו ע"י כל כשרון הגילוי הרוחני שלו, עד מרום התגלות אלהות, באורח שכל, וידיעה של פנים אל פנים.

Shalom Zachor Parshas Bo

The Holy Ben Ish Chai Sings in Honor Of Eliyahu Hanvi In 1902

Sickening

Sarah Netanyahu, in a moment of extreme anxiety, screams hysterically. Someone records this and now they are playing it all over the media. It is horrific how they abuse public figures in order to get ratings. Poor Sarah.

As the editor of Hebrew Mishpacha Magazine, Aryeh Ehrlich put it:

אלו לא העצבים של שרה, לא הבעיות של ביבי, לא המוסר של היועץ המדליף. אלו אנחנו - שהופכים בהדרגה לחברה קניבלית, צמאה לדם הזולת, בוחשים בחולשותיו, נהנים בהלבנת פניו ומתענגים על קלקלתו. מה נשאיר לילדינו?!

For halachic Jews and anyone with a sense of morality their actions are unconscionable. 

On that note - The international and US media have been closely focusing and speculating on the possible marital discord between the President and his wife. Also disgusting.

A new, yet age old concept for our days: "IT'S NONE OF YOUR BUSINESS!!!". 

The Booty Of Torah And Mitzvos

דוד המלך אומר בתהלים: ״שש אנוכי על אמרתך כמוצא שלל רב״.

 מצד אחד, יש ליהודי לשמוח הרבה על המצוות שמקיים שהן כמוצא שלל רב. מאידך, מחמת הדאגה מכך שאין ביכולתו לקחת את האוצר כולו, הלוא אין גבול לתורה והמצוות, הוא שרוי בדאגה מתמדת. כי ככל שלומד יותר, הוא יודע שעוד לא השיג כלל.

בשם הבעש"ט הקדוש

Link

Pursuant to the previous post: Let's say Lennon was Jewish and that he survived the shooting but prolonging his life would have caused him tremendous pain - do we still try to keep him alive?

להאריך חיי חולה הסובל מיסורין לא עלינו. 

John Lennon Shot - 12-8-80 Howard Cosell tells the world twice John Lennon Was Shot And D.O.A.

I was recently at the dentist and his phone started playing a Beatles song. I told him that I lived across the street from John Lennon of the Beatles. I still remember the night he was killed. I was lying in my bed listening to the radio under my pillow [shhh - don't tell my parents] which broadcasted my beloved Dolphins playing Monday Night Football.

"This is JUST a football game", said the late Howard Cosell [Jew ben Jewess married to non-Jew. Left nothing to the Jewish people. Sad]. So true. Human life is even more important than the Super Bowl. 

Memories..... 

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Psulei Eidus and Lav She-yeish Bo Maaseh.  Wonder of Wonders. And there is a WORLD more to say. 

Aliyah At All Costs??

Rav Soloveitchik said a stirring drasha called קול דודי דופק where he used the imagery of Shir Ha-shirim to describe how our beloved Hashem is knocking at our door, asking us to return to Israel.  

So a woman in Israel asked him in a letter why HE doesn't come himself! 

The question is a non-starter. Living in Israel is a great mitzva but not the only mitzva in the Torah. He had thousands of talmidim and was the leader of one major segment of American Jewry. How could he possibly leave them to fulfill his own personal mitzva of living in Israel. We see that to this day nobody has replaced him. 

This is a hadracha for life. We are all Hashem's soldiers. We go where we can do the most for Him. For most people that means Eretz Yisrael, but if there are other factors involved [such as the chinuch of his children or parnassa] then it could be that until Moshiach comes, Chutz La-aretz is the correct place. One should consult with a posek to clarify this question.

Here is Rav Soloveitchik's response [which is striking in its revelatory nature - he admitted that he suffers from depression or melancholy]: 

כבוד הגברת מרים שילה שתחי' שלום וברכה! 

אני מבקש סליחה על אשר לא נזדקקתי לאיגרתה בתכיפה, ואיחרתי עד כה. קשה הייתה עליי, וגם עדיין קשה, היא הכתיבה. שקוע הנני באבלות על מות רעייתי החביבה, בבת עיני וחמדת נפשי, זכרונה לברכה. עולמי התמוטט וחרב. כאמור, גם עכשיו אני כותב בדמע ובדם לבי הקרוע והמורתח. אני מודה לה על דבריה, ואני מקבל את תוכחתה ברצון. אמנם חטאתי לארץ הקודש. הנני בין המפגרים. מובן שהרבה גורמים בלתי תלויים בי עכבוני. בכל זאת איני מבקש אמתלא, ואין אני מלמד סנגוריה על עצמי. אשמתי, והקולר תלוי בצווארי. אשתקד החלטנו, אני ורעייתי ז"ל, לבוא ארצה ולעשות שמה כשישה חודשים, כדי לראות את הארץ ואת העם היושב בה. אולם, רבות מחשבות בלב אדם, אירע מה שאירע, ורבות אנחותיי ולבי דווי! הרבה ממכריי ומידידיי היושבים בין בארץ ובין בגולה, מאיצים בי שאבוא עכשיו. גם גברתי הדגישה במכתבה, כי שעת רצון וגם שעת משבר רוחני היא עתה. אולם רבותינו סיפרו לנו על כיפה של חשבונות שהייתה חוץ לירושלים, מפני שכל המחשב ומוצא חשבונו חסר מצטער, ובירושלים כתוב 'משוש כל הארץ'. הדברים קל וחומר לכיפה של אבלות קודרת שאני נמצא בתוכה, שצריכה להימצא חוץ לירושלים. איך אפשר לי עכשיו לעלות ירושלימה, ואני איש קשה רוח ומר נפש? אין ההשראה חלה במצב של דיכאון, עצבון וצער. אין גברתי צריכה להצטדק על דבריה. גם אני יהודי פשוט. בלשון רבנן דיבנה (ברכות יז), הייתי אומר: אני מלמד, והרבה העמלים עם הציבור בשדה החינוך התורני, מלמדים. אני מלאכתי בעיר ניו יורק הגדולה, במוסד רב תלמידים, והם מלאכתם בגבעת וושינגטון או במושב אחר במוסד מצומצם בכמותו. אחד המרבה ואחד הממעיט, ובלבד שיכוון לבו לשמים. מלאכת כולנו מוקדשת לטיפוח ערכי היהדות, מסורת אבות ותורת רבותינו, בעלי הקבלה וחכמיה.


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