 The great Avraham, our forefather, was extremely charismatic and one whose kindness to others was widely known. He was labeled G-d’s servant. He had a son, Yitzchak, who, like his father, had a very hard time having kids. The Torah describes Yitzchak praying in one corner and his wife Rivka praying in the other corner. We read in the Torah “G-d answered him”. Rashi, who is one of the main commentaries on the Torah, asks why was Yitzchak’s prayers answered over Rivka’s? He answers, Yitzchak is a tzadik the son of a tzadik while Rivka is a tzadaket the daughter of a rasha.
The Taz, who was one of the leading lawmakers, concludes from the above passage that if there are two people who want to go up to the bima to be a chazzan, (one who leads the prayer), one comes from a good family background, while the other fellow comes from a not-so-good family background. Even though they are both shomer mitzvot, religious (Shabbat observant), equal in good character, nevertheless because the father of one of them is non-observant, the tzadik ben tzadik is picked. This is the understanding we derive from Rashi. “However”, the Taz continues “I don’t hold that way. We know, it’s common knowledge.” A person who is a Ba’al Teshuva – a person who becomes observant (keeping Shabbat, Kosher, etc.) is on a higher level than the FFB – frum (religious) from birth. The reason is because it’s harder for him to keep Shabbat and not turn on the lights or turn on the TV and watch a ballgame because he’s accustomed to it. It’s probably difficult to give up the non-kosher food, as well. To break away from those pleasures takes a lot of courage. G-d is well aware of the challenges the BT has and is overcoming . He therefore, puts him and his prayers above the rest. For a FFB, to turn on the TV on Shabbat is not even on the radar gun. He was trained since childhood not to turn on the lights on Shabbat.
This argument is divided among the Sages throughout the generations.
Let’s examine briefly the power of prayer:
There was a study taken and published in the New York Times a number of years ago, that people who pray regularly are less likely to get depressed. They are more motivated to do everyday life activities; they’re psychologically uplifted. So it seems like prayer is a tool to increase energy. Does prayer really work? Can it change destiny?
We see from the most important part of our history that prayer had an enormous impact. We were slaves in Egypt and destined to be there for four hundred years. “G-d heard their moaning.” As a result of hearing their prayer, their anguish, G-d let them out after only 210 years.
What happens when one prays for a sick person and he dies?
The hardest thing for a human to realize is that the last word is G-d’s. It’s His world, not ours.
The Chovot Halevavot says the very act of prayer elevates and transforms us where we are no longer the same individual we were before. So if there is a heavenly decree against a person, it could very well be annulled through prayer. Since he has been transformed through prayer, he is no longer the same person against whom the original decree has been issued. This is what Moshe tried to do in this week’s Parsha; however again, the last word is G-d’s.
Rabbi Bunim was once asked, how can a person who does not wear Tefillin, desecrates the Shabbat, and eats non-kosher, be wealthy, and generally successful? He answered, this is the curse of the snake who is cursed more than all the cattle and beast. “On your stomach, you shall go and eat dust all the days of your life.” We know dust is not tasty, but plentiful; it’s always accessible. Seemingly, G-d blessed the snake and did not curse him. However, a human has to work by the sweat of his brow and have childbirth pains; now that’s punishment.
The predicament means it forces him to pray, bond, and get close to G-d. In fact, it’s a big sin when man is in a crisis and doesn’t pray to his maker. The snake, who is provided all its necessities, has no connection with G-d and does not need to communicate. This is the biggest curse anyone can receive.
After agreeing to marry Yitzchak, and as she was being escorted to the house of Avraham, the scripture says “She saw Yitzchak for the very first time and she fell off the camel.” Rashi commented he was praying Mincha. R’ Eli Mansour quotes the Netziv of Veloshin who says, “She was awed at the intensity of him praying.” From that moment on, she developed a fear of her husband, Yitzchak, that remained for the rest of her life. A fear that stemmed from the intensity of prayer; that through this prayer they got their children, Yaacov and Eisav.
So perhaps, it’s not the background of a person – but the individual – who can make a difference. |
Archive for Rabbi Avi Matmon
The Intensity of Prayer
A Simple Act of Kindness
We have finished the three weeks of national mourning concluding with Tisha B’av. We only hope during that dark period, our brethren, including yours truly, have done some soul searching and have learned from the countless and precious videos of the inspirational speakers that were shown on that fast day through out the world, how to deal with people and are ready to face (with a smile) the challenges of dealing, tolerating and helping our fellow Jew. Over the years I have encountered many, and I mean many, good people including strangers who were willing to give a helping hand to a fellow Yid. I have countless personal stories of kindness but none more heart warming then something I read by Rabbi Paysach Krohn ‘ A Dance for the Ages’, from his book ‘In the Footsteps of the Maggid’ (Mesorah Publishing). Rabbi Krohn who happens to be one of the leading inspirational speakers has compiled some of his stories in this one of many books. This story has really touched me; therefore I would love to share it with you.
‘A Dance for the Ages’
This following story is one of the most remarkable I have ever hear. It was told to me by one of the central characters in the episode, my uncle, Rabbi Yehuda Ackerman, a Stoliner chassid now living in the city of Bnei Brak, Israel. The love and concern for a fellow Jew portrayed here are so genuinely touching that the story inspires all who hear it.
A number of years ago a wealthy in individual came to Israel with his family for a few weeks’ vacation. He was just staying in the famous Central Hotel on Rechov Pines in Jerusalem, and that is where he had most of his meals.
One Friday night, after the seudas Shabbos, the gentlemen was strolling back and forth outside the hotel where he noticed two chassidic boys rushing somewhere. “Where are you boys off to?” he asked, as they sped by.
“We’re on our way to the Stoliner Rebbe’s tish.” (The word “tish,” literally translated as “table,” is a term used for a gathering of chassidim around their Rebbe’s table.) The gentleman thought that it might be interesting to observe a tish and so he asked, as he hurried to catch up with them, “Do you mind if I come along?”
“No, of course not. But you must walk quickly,” they added, “because it is starting soon.” The three of them rushed down Rechov Pines, made a right turn on Rechov Malchei Yisrael, and headed into the tiny streets of Meah Shearim toward the Stoliner shul. The shul was packed with hundreds of people who had already gathered to sing and bask in the Rebbe’s presence. The gentleman now detached himself from the two boys, shouldered his way through the crowd, found some room for himself in the back of the synagogue and stood there unobtrusively observing the scene. My uncle, a fervent Stoliner chassid for decades, had come that week to Jerusalem to be with his Rebbe. He, too, was at the tish and was sitting close to the front. As he looked around the synagogue he searched for faces that were not among the “regulars.” It was then that he noticed the wealthy man in the back. My uncle, aside from being a devout chassid of the Rebbe, is the founder and fundraiser of the Stoliner Yeshivah in Bnei Brak. Before Shabbos the Rebbe had told him that he must not leave Jerusalem before raising twenty-five thousand dollars for the benefit of the yeshivah, because themelamdim (teachers) were owed a great deal of back pay. Therefore, when my uncle saw the wealthy gentleman, he figured that he might be a good man to talk to. Throughout the evening my uncle kept an eye on the man in the back of the shul. When he realized that the tish was about to end, he made his way towards him. My uncle, a jovial and robust individual, extended his hand and, with the broadest of smiles, said, “Gut Shabbos, Reb Yid. Welcome to Stolin. I believe I recognize you.”
My uncle knew quite well that this man had a reputation of being a philanthropist who supported many Jewish causes. He was hoping he could get him involved with his own cause.
The man looked at my uncle and replied, “Gut Shabbos. I believe I recognize you too.”
The two men spoke for a while and then my uncle asked, “Where are you staying, and how long will you be here in town?”
I’m staying at the Central and I’m leaving on Tuesday,” came the reply.
“May I bring some of my friends to you tomorrow night at the central, and we will make a little Melaveh Malkah (festive meal held Saturday night)? We’ll sing a little, dance a little, tell some stories, have some good food. It will be beautiful.”
The philanthropist understood quite well what my uncle’s intention was, but still he smiled and said, “Fine. Come with your friends tomorrow night.”
The next evening, a little while after Shabbos ended, my uncle and three of his friends went to the Central Hotel and up to the gentleman’s room. They knocked on the door and waited, pacing back and forth as they worried that perhaps the gentleman had forgotten about the Melaveh Malkah or that something else had came up. After a few moments, however, the gentleman came to the door and invited them in.
For more than two hours they sang, told stories and relished the ambience of the evening. Finally the gentleman turned to my uncle and said, “Ackerman, what do you want from me? I know you didn’t just come here to sing and dance.”
My uncle smiled sheepishly and said, “You know something? You are so right. I didn’t just come to sing and dance. I came for a very important reason.” He then went on to explain the financial plight of the Stoliner Yeshivah and how, because of the economic hardships in Israel, the yeshivah was almost totally dependent on support from friends in America. “I need your help,” my uncle said seriously. “The Rebbe told me that I must raise twenty-five thousand dollars.”
Everyone in the room was quiet. The gentleman was deep in thought, his eyes closed as he reflected on the words my uncle had just spoken. “I’ll tell you what, Ackerman,” he said. “I’ll give you a donation now, and if you raise ten thousand dollars by tomorrow night, I will match it and give you another ten!”
My uncle and his friends could not believe their ears. It had never occurred to them that the gentleman would make such a gracious offer. They shook hands on the “deal” and a few moments later my uncle left the hotel to begin his efforts to raise the ten thousand dollars.
For much of the night and all of the next day my uncle ran from person to person, telling them that he had a golden opportunity to relieve Stoliner Yeshivah of a good deal of its financial burden if only they would help him. He collected cash, personal checks, money orders and traveler’s checks. He hardly rested for a moment, and by Sunday evening he was close to his goal.
Late Sunday night he made his way to the Central Hotel, went directly to the gentleman’s room and began piling all the money he raised on the table. They counted it, and sure enough – my uncle had met the goal! He had raised ten thousand dollars! The philanthropist promptly took out his checkbook and wrote a check to the Stoliner Yeshivah for ten thousand dollars. My uncle simply could not believe what was happening. For the first time in many years he was speechless.
As he began to thank the gentleman profusely for what he had just done, the gentleman said, “Aren’t you wondering why I did this?”
“Wondering?” my uncle blurted out. “To me this is a miracle. It’s like man min hashamayim (the food that fell miraculously from Heaven for the Jews in the desert.)”
“Sit down,” the gentleman said. “Let me tell you a story and then you will understand.” ********************************** “It was twenty-five years ago.” The gentleman began, “on the afternoon of my wedding day. I was so poor that my parents could not even afford to buy me a hat to wear to my chuppah. I lived in Williamsburg (an Orthdox neighborhood in Brooklyn, New York) at the time, so I walked to Broadway where there was a famous Jewish hat store. I went in and told the owner, “I’m getting married tonight, but my parents are poverty stricken and can’t afford to buy me a hat. Could you please do me a favor and give me a hat? I promise you that tomorrow morning I will come in and pay you with some of the money that I hope to get tonight as wedding presents.”
“The man behind the counter looked me over and then answered, ‘You look like an honest yeshivah bachur (student). I’ll give you the hat.’
“I was so happy and grateful to him, “continued the gentleman. “I walked outside and a few stores down was a liquor store, also owned by a Jewish man. I knew very well that my parents couldn’t afford any liquor for the wedding, so I went in and said to the man behind the counter, ‘I’m getting married tonight and my parents do not have money to buy any liquor. Would you be so kind as to give me a few bottles for the wedding? I promise that tomorrow morning I will come in and pay you from the money that I hope to get as wedding gifts.’
Here, too, the man looked me over and said the same thing the fellow in the hat store has said. ‘You look like an honest yeshivah bachur, I’ll give you the liquor.’
“He gave me the liquor and I walked out of the store with the hat in my right hand and the liquor in my left. I felt like a million dollars. I was ecstatic. I took just a few steps outside the store and there you were, Mr. Ackerman.
[My uncle, R’ Yehuda Ackerman, was known at the time as the most extraordinary dancer at Jewish weddings. Whenever he made his way into the middle of the circle where everyone was dancing, He became the focal point of frolic around which everything centered. Everyone in the hall would stop whatever they were doing just to watch him perform for the chassan and kallah. His body movements were elegant; his balancing acts; entertaining; his radiant smile ebullient, and his body’s comical coordination with the music the band was playing was incredible and legendary. Somehow he managed to become the physical embodiment of the musical notes emanating from the violin, clarinet and cordovox, which were popular at the time.]
“I saw,” the gentleman said, “that Hashem was so good to me in helping me get the hat and the liquor, so I figured that I would take my chances just one more time. I walked over to you and said, ‘Mr. Ackerman, I know you don’t know who I am, but I am getting married tonight. Would you mind coming to dance at my wedding?’
“You said that you couldn’t promise anything, but you took down my name and the name and address of the wedding hall. And that night, right in the middle of the wedding, you came running into the center of the circle where everyone was dancing and you danced so magnificently. The people loved it! You made everyone so happy and you helped make it the greatest night of my life. When it was over that evening, I swore to myself that someday I would repay you.”
Now, transversing all the years in between, the gentleman concluded. “Last night, when I saw you at the Stoliner Rebbe’s tish, I suddenly remembered what I had said to myself back then on my wedding night. I realized that now was the time to pay you back. That’s why I gave you the money.”
My uncle sat there astounded. He hasn’t remembered the wedding. He hadn’t remembered the wedding from so long ago, but he would never forget this Shabbos night in Jerusalem.
The story, however, did not end there. The next time my uncle was in the city where this generous gentleman lived, he heard that the man’s son was getting married. He waited until the middle of the wedding and then as he had done so many years earlier, he ran into the center of the circle where everyone was dancing, and he danced as he had, all those years before.
And as he did, he turned and saw the gentleman standing off on the side with a great smile across his face, and tears rolling down his cheeks. He ran over to the man and, as they embraced, the man said to my uncle, “How can I ever thank you? You’ve made me relive the greatest night of my life.”
The Gemara (Yoma 9b) teaches that the Second Beis HaMikdash was destroyed because of sinas chinam, uncalled-for and unreasonable hatred. Here, though, was an instance of poignant ahavas chinam, a talented individual dancing at the wedding of a young man whom he didn’t even know and never thought he would see again only because there was love…love of one Jew for another with no motive or incentive other than that they were both Jewish. May we all learn from this incredible story and merit together to see the building of the Third Beis HaMikdash.
Reproduced from “Footsteps of the Maggid,” by Rabbi Paysach Krohn, with permission of the copyright holders, ArtScroll / Mesorah Publications, Ltd. |
Laws About Birkat Hamazon
The sages asserted that one who is careful to recite birkat hamazon, will, for the rest of his life receive his sustenance with honor. In this week’s Parasha (Eikev 8:10), it states, ‘And you shall eat, and you shall be satiated, and you shall make a bracha to G-d for the good land which he gave to you’. In the commandment to say birkat hamazon, the Torah makes reference to three things; food (eat), land, and good (tov). From this we learn that this blessing must incorporate acknowledgement of food, the land of Israel and Jerusalem. Thus the obligation to recite the themes contained in the first three brachot is a Torah law (Mede’orisa). The fourth bracha was enacted by the Rabbis (please refer to the first article for an explanation of the first bracha). When the Jews entered Israel, Yehoshua, their leader, instituted the second bracha (nodeh), acknowledging G-d for giving us the land. The Israelites left Egypt and spent forty years in the desert. During that time, they received the Torah and slowly formed a nation. Although Moshe wasn’t able to enter, it was Yehoshua who led them to the Promised Land. The third blessing was instituted by King David when Jerusalem was consecrated as the Holy City. King Solomon added an acknowledgement for the temple when the construction was complete. After the destruction of the first temple, the text was modified to include a plea for the return of Jerusalem and the Temple. This became form of our third bracha, rachem. The Torah connects eating bread to making a birkat hamazon; therefore giving us the positive commandment to say the blessing after eating bread. The amount of bread in which a person eats to require the birkat hamazon is a kezayit (literally, olive size, which is equal to a volume of half an egg, A good example would be a half a slice center of rye bread). Birkat hamazon is only required if the kezayit is eaten within three minutes (but there are conditions and pre-conditions). It’s important to note, satiation is the key factor in determining whether birkat hamazon is Mede’orisa (from the Torah) or Mede’rabanan (Rabbinical) (Mede’orisa tends to be stricter). This concern arises when one doesn’t remember whether he said birkat hamazon or not. If he is full at the time of remembering, then he recites it and if not then he does not. The reason is because the pasuk says ve’savata one should be satiated which would make it Mede’orisa. Another note, since birkat hamazon is a Torah obligation, the sages instituted stringent laws with regard to its recital. One of those requirements is to that birkat hamazon should be said in the place where one ate. The Sages define ‘the place where he ate ‘ to mean any place within the room which he ate (a wedding hall is a prime example). |
Around the Shabbat Table- Parshat B’haalotcha
by Rabbi Gedalia Fogel – Pre 1A – Yeshiva Ketana of Queens
Hi! This is Rebbe speaking:
This week’s parsha, Parshas B’haalotcha, speaks about the avodah, the work that Aharon Hakohen, the High Priest, did in the Beis Hamidkash, (the Holy Temple). It says that Aharon Hakohen did what Hashem commanded of him and he didn’t change. He lit the Menorah every day.
The head of each Shevet (tribe) brought Karbanot right after the Mishkan was built. Aharon felt bad that his Shevet, Shevet Levi, did not partake in this Avodah of bringing Karbanot. But he was appeased when Hashem told him that his Avodah was to light the Menorah daily.
Just like Aharon Hakohen lit the Menorah every day so too, our Avodah is to do Mitzvot, pray and to learn Torah daily. The more this becomes a habit the greater the reward will be. When one plants a seed he must work the field every day. He will not see results immediately but eventually he will enjoy the fruits of his labor. One who prays daily may not always see the results of his prayers, but one day he will see that every word of prayer was significant. Rabbi Nachman of Breslov compares this to a king who had a tree in his garden that took 100 years to bear fruit. For one hundred years the king’s gardeners toiled and only then did they see results.
When one works on himself spiritually he will reap greater and greater reward. With each consecutive day that he learns, prays and does Mitzvot he will get more satisfaction and compensation. Rabbi Akiva saw a rock that had a hole in it. How can this be? Rabbi Akiva noticed that a drop of water dripped on this rock continuously and eventually the drops bore a hole. One may find it hard to pray and learn Torah on a daily basis but with consistency it will get easier and will have far reaching effects.
The first question asked when one reaches the heavenly court is whether he set aside time each day for Torah learning. One must learn for a period of time each day. He must make sure that this becomes a daily ritual and one he would never miss. If one keeps to this commitment it will become second nature and they will not feel as if it is a burden.
Rabbi Avigdor Miller taught us this lesson with doing Chesed, a kind deed. He stated that one must make sure to do at least one Chesed each day. The Torah stands on three pillars: Torah, Avodah and Gemillat Chasadim. Torah is making sure that one sets aside a time for learning Torah each day. Avodah is prayer and Gemillat Chasadim means doing Chesed, kindness.
There were no time restrictions when it came to see Reb Shmuel Salant, the Rav of Yerushalayim. He was getting older and his family wanted to set a certain time of day when Reb Shmuel would answer Halachic questions. But the Rav refused. He said, “One must always copy the ways of Hashem. He does not restrict our communication with Him. Hashem does not have hours. His doors are open at all times for prayer and repentance. So too, my Chesed, my door to others will always be open.
A Talmid, a disciple, asked the Chazon Ish, “Why give so much of your time to others? It is hard for you to always be available. Your time is so precious. You can spend more time learning Torah.” The Chazon Ish answered, “If I had a lot of money I would give Tzedaka regularly. But since I do not, the least I can do is listen to others at all times without limits.
Dear children, we learned about the importance of doing something daily without stopping. We can easily achieve this. There is great power to doing something on a constant basis. Let us try to make sure that a day does not pass without Chesed, prayer and Torah learning.
What have we learned today?
What is the significance of lighting the Menorah each day?
It teaches us the importance of doing something daily.
What three pillars does the world stand on?
Torah, Avodah and Gemillat Chasadim. One should set aside time for each of these three things daily. He should make sure to learn Torah, pray and do Chesed each day.
Around the Shabbat Table- Parshat Eikev
By Rabbi Gedalia Fogel
Hi! This is Rebbe speaking:
In this week’s parsha, Parshat Eikev, Rashi comments on the words “והיה עקב תשמעון”. Rashi translates עקב to mean “heel”. He states that if you listen and do the Mitzvot that you do with your heel (small Mitzvot) than you will merit the rewards that Hashem has promised. Even the Mitzvot that one walks right over with their heel, Mitzvot that go unnoticed, are counted and the reward that was promised will be fulfilled. One may think that only big Mitzvot, only good deeds that are major get reward. But this is not so. The small good deeds also receive great reward in the World to Come.
The wife of the Gra (the Rabbi of Vilna) and her friend Miriam, two righteous women took the troubles of their hometown into their hands. They would go from door to door and collect food and money for their poor townspeople. It was not an easy task. The wife of the Gra and Miriam would walk through the streets and knock at each door requesting a donation. “Would you be so kind and help your Jewish brothers who have no food to feed their youngsters?” Miriam would ask. “Whatever the donation, food or money, big or small, would surely help them immensely.” the wife of the Gra would add. Many would give with a full heart. But there were those that would not contribute often, without even a kind word in response to their request. For many years both friends had the merit of doing this great Mitzvah. As the years went on their great deed became more of a challenge for both women. They were not young anymore. But they were not about to stop what they had been doing for decades long. The bond between both women was strengthened through this great Mitzvah. They made up that whichever woman would die first, would come to the other in a dream and tell them what had transpired in the World to Come. The wife of the Gra passed away and left Miriam alone to continue this great Mitzvah. Shortly after Miriam’s death, the wife of the Gra came to Miriam in a dream. “You cannot fathom what great reward awaits you. Every step that you take, every knock on a door, every word of request, each are worth more than one can fathom.” “Do you recall that time that we went to Meir, a wealthy man’s home only to discover that he was not home? I then spotted Meir walking across the road. I pointed my finger and showed you that Meir was heading toward his home. We both got great merit for this Mitzvah but I received a greater remuneration. Since I was the one that pointed Meir out to you, I received an extra reward for lifting my finger and pointing out that Meir was there, thus allowing us to get a donation from him. The Mishna in Perkei Avot states “Be careful with a small Mitzvah as much as a big Mitzvah, since we do not know the reward of the Mitzvah. You should be careful to perform all Mitzvot since we do not know which good deed is big in the eyes of Hashem. One should be diligent with any Mitzvah, even those seemly small Mitzvot, since they may be more significant than they seem. Offer a man $100 for a day’s work and he will work a day. Offer him $500 for a week and he will work a week. Offer him $3000 a month and he will work a month etc… Mitzvot are worth much more and even though we do not know exactly how much each Mitzvah is worth, we still know that comparatively it is priceless. Catch as many Mitzvot as you can. Reb Shimon worked in a meat factory. He would greet Peter, the guard at the door each morning with a cheerful “hello” and each evening on his way out, he would thank Peter and wish him a “good night”. One evening Peter was frantic as the owner of the factory was about to lock up. “Reb Shimon did not leave the factory. He must be somewhere inside the factory still.” “How can you be sure of that? Maybe he left in a hurry and you did not see him.” Peter responded with confidence, “He did not leave! Shimon does not leave without saying “good night”. He has done this for many years and has never missed a night. ” Peter followed the owner into the factory and searched each room. They finally opened the deep freezer only to discover Reb Shimon half-frozen, barely moving. They quickly carried him out and covered him and warmed him up, until he came back to himself. “You saved my life. How did you know that I was still here? I was positive that no one would know that I was locked into the freezer. I was sure you all had gone home.” “Actually you saved your own life.” responded Peter. “I was positive that you were still here because you were meticulous in telling me “good night” each evening. I knew that you had come to work today because you greeted me in the morning and I did not receive your daily “good bye”. It’s your credit, your good deed of greeting me each day that saved your life.” In this story we see how a small deed saved someone’s life. This shows us what small Mitzvot can achieve for us in the World to Come. A seemingly insignificant deed can go a long way.
What have we learned today?
Does it pay to do large Mitzvot over small Mitzvot?
Any Mitzvah is worthy of reward. Sometimes what seems insignificant is really worth much more than one can fathom. Do all Mitzvot that come your way both big and small.
What are some Mitzvot that seem insignificant? Which Mitzvot can girls and boys your age perform?
Greeting each person with a smile. Answering Amen to a Bracha. Sharing. Holding the door open for others. Listening to your parents the first time. Saying Brachot out loud. Playing nicely with your siblings and friends. Praying for someone in need.
I’m sure you all have great examples that you have performed and will continue to do. Hashem cherishes each Mitzvah big and small. |
American Classic
There are certain events in history, that if one is a part of it, he would be defined as privileged. An example would be, if one is part of a home crowd where their team is playing the seventh and deciding game of the World Series. At the last at bat where the bases are loaded with two outs and in dramatic fashion, the home team batter hits a grand slam home-run. What a dream it is to be a part of the moment in the stadium with thousands who are watching this great classic, epic event. Such is the case, last week at the twelfth Siyum Hashas, where 90,000 plus, Orthodox Jews attended to celebrate finishing the seven year cycle of the Talmud. Although, not wild like what was just described, the crowd a bit more subdued, tamed, and a lot more dignified, but you can tell that everybody there had this inner simcha – happiness that was so gratifying. Besides the proud accomplishment of finishing the cycle, Jews and American Jews, especially, should be proud of the incredible, well-organized and well-orchestrated display of speakers, video presentations, musicians, cantors and choirs. They brought the best in the business to the grand stage of the biggest crowd, in the history of a Jewish religious sit-down, with your potato chips and $3.50 bottled water, event. This was an awesome display of modern technology and Torah, where you had four jumbo size big screens at the four corners of the stadium and the acoustics were amazing. Rabbi Yissachar Frand, who is one of the top gun American speakers in the Jewish circuit, spoke very well. It was an American style speech, getting the large crowd to clap with enthusiasm every so often similar to the classic American orators that we see so frequent on television. It reminded me of those Republican/Democratic conventions or State of the Union addresses style that the Americans have always been able to orchestrate so well. Once again, Jews have mimicked their host country. I believe it’s a very positive mimic. The American Jews made an event that was impressive with class in a breathtaking big way on a grand scale like no other. I’ve often mentioned my multi-cultural background, though ironically, I feel it’s hard to connect to any particular group. It’s sad that you cannot call anything home; however, because of my familiarity, I’m able to appreciate fully a culture very fine points, since I often bounce around from flag to flag. Those of you who were born in America or grew up here will understand where I’m coming from and realize and understand the American Jewish pride was brought out in this enormous event. It’s a shame many of our brethren did not attend, they would have seen Orthodoxy at its best – to observe what’s in our heart and what we are proud of in a pageantry way. Sometimes words cannot do justice to what’s in the heart; however, an event like this speaks for itself. An example of what I mean, it was the sixth game of the famous 1986 Word Series where the New York Mets won in dramatic fashion. The announcer, Vince Scully, said words cannot describe what just transpired and he let the camera roll for about five minutes without a word spoken. Similarly, this event “you had to be there”; no YouTube or television would do it justice. I regret not bringing loved ones and friends. I just hope in seven and a half years from now, the next Siyum Hashas, I will have the opportunity, G-d willing, to bring those loved ones and friends and not say a word; just let the breathtaking event speak for itself. |
Tidbits on Parshat Eikev
As we discussed in the highlights section of this newsletter, the second passage in the Shema, Ve’haya im sha’moa, which is one of the most famous prayers, is found in this week’s Parsha. It is written here, that these words should be recited twice daily. It emphasizes one should take upon himself the acceptance of G-d’s commandments. Generally, this section, as opposed to the previous section, G-d promises supernatural rewards (rain and prosperity) for fulfillment of the Mitzvot, and punishment (drought and exile) for their abandonment, is written in plural form. It’s implying that the reward and punishment are conferred only in response of the majority. Interesting to note, the Gemarah in Brachot 15:b, derives from the word ve’limaditem – and you should teach them – which implies that your studies shall be pure – that one must pause between those words that tend to be attached. My grandfather, who was a chazzan, would emphasize to me, to be clear and look up when you talk. Here the Gemarah implies that we should enunciate the words flawlessly. Indeed, we find in many of the siddurim, one of which, here, is Sharai Tsion, where there are warning signs where one could err. If one notices in the picture, some words where it could be problematic, there is an asterisk on an ending letter of a word and one at the beginning letter of the next words. Implying, one should stop and be careful in the pronunciation and not crunch them together. Many are careful in reciting the Shema.
In the verse (10:12), “What does your G-d ask of you,” “what” in Hebrew is pronounced ‘ma’. Ma is also defined as a hundred. So it could be read “A hundred is what G-d asks of you.” The verse alludes to a Rabbinical ordinance requiring each Jew to recite a hundred brachot daily. This ruling was instituted due to the following events: |
The Danger of Hope and its Desires
“YOU WILL EAT THE MANN WHICH YOU AND YOUR FATHERS NEVER TASTED” (Devarim8:3). Many things have been revealed to Avraham, our forefather, about the future. “I will make you into a great nation”, G-d proclaimed. Indeed, from his genealogy sprouted out the chosen people, the Jews. Avraham was the first Jew and G-d mapped out the blueprint for the future generations. However, there is one bit of information that was not revealed to our great forefather, Avraham. If Avraham googled MANN, the heavenly food, nothing would come up but a Jamaican calling his fellow. MANN was given to the Jews while they were in the desert. Whatever one desired, the MANN would taste like that food. Steak, spaghetti, pastrami on rye and even osh palow, the Jews would enjoy through tasting the MANN. So, if it was so special, why wasn’t it revealed to Avraham? Rav Henoch Leibowitz z’l answers, if it was revealed to Avraham, then, when G-d would offer it to the Israelites in the desert years later, the Jews would have replied “Nah, we ate this already in Egypt and rejected it. We shared this MANN with the Egyptians”. Just like the Jews were mistaken, where their recollection of events were not very accurate, when they complained to Moshe “you brought us here to the desert to die with no food. We ate fish in Egypt and it was so good..bla bla bla.” They never ate fish in Egypt. The Egyptians didn’t give them straw for work, why would they give them fish?” Rashi, the mainstream commentary in the Torah, was in wonderment; he couldn’t believe the audacity of their complaint. If G-d would have revealed to Avraham about the MANN, then years later, the Jews in the desert would have been familiar with the concept and passed it over as nothing special, “We ate it already in Egypt”. Why would they say they ate MANN in Egypt when they didn’t? Were they lying because they didn’t want to accept G-d’s kindness?
Apparently, they really thought they ate MANN in Egypt. How could they make such a mistake? They were considered one of the smartest generations in the history of the world. Rav Henoch teaches us a startling concept in human nature. If the Israelites, who were still in Egypt, would have heard that they would be eating MANN in the future, in the desert, they would have experienced such pleasure from imagining and dreaming of what it would be like, because the nature of man is to have pleasure now for something he knows he will get later. Therefore since they were getting the MANN – imaginary pleasure – through their longing desires and hope, there was that mistaken strong possibility after many years that they would believe they actually really did eat it in Egypt. We learn that when the mind projects strong hope, many years later, the memory of hope which one projected might translate as something that actually happened. How scary is that? This is the reason the MANN wasn’t disclosed to Avraham because his descendants would have rejected something really special. The mind is a very tricky component and one has to differentiate between strong hope, desire, and accuracy of what actually happened. |
Parshat B’haalotcha
* For the most part, in all the trials and tribulations of the Jewish people, the tribe of Levy always remained loyal and never doubted G-d. This is true whether it be in Egypt or the incident of the golden calf or many other occasions. As a reward, they were chosen to be G-d’s messengers, or a more appropriate term, liaison, between G-d and the Jews. The job was taken away from the first born who failed to prevent the golden calf disaster to occur and given to them.
Third Portion
* There was a group of fine good samaritan Jews who came to Moshe and to Aharon to voice a complaint. “We are impure, because as agents of the Jewish nation, we guarded and carried the coffin of Yosef. Should we be deprived of the mitzvah (commandment) of the Pesach sacrifice because we carried the coffin on behalf of the community?” The law is that someone who is impure cannot bring a Pesach offering. G-d then instructed the laws of Pesach Sheni, the second or minor Pesach. If a Jew is impure or is far from the sanctuary, he offers a sacrifice on the Fourteenth day of the month of Iyar, a month later. Today, we commemorate Pesach Sheni by eating Matzoh on the fourteenth of Iyar. Just like G-d showered brachot at those who did His commandments with sincerity and self-sacrifice to an extent where he added a second Pesach on their behalf. So too He should he look at us with favor for doing His commandments.
* G-d was impressed with the Jews of the desert having to move sometimes on the spur of the moment. It is most difficult to travel (schlep) with children and the elderly and, one can just imagine, the Israelites did it quite often in the wilderness without complaint. They followed the cloud of glory which has instructed, and was their compass. This trait remained with us as we are called the “traveling Jews”. It’s quite important not to lose ourselves, not to lose our identity on business trips or vacations. We still have to maintain the same degree of excellence and modesty as our ancestors did in the desert.
* Moshe’s status was one similar to a king. Therefore, G-d instructed that trumpets be made on His behalf. Two trumpets were made, both out of silver, and they were exactly identical. The trumpets were blown by each departure in the wilderness, as well as assembly callings. Later, they were blown when the Israelites were going into battle against their enemies. Music, or more accurately in this case, instrumental sounds, were made to arouse the people and to get them in the proper frame of mind. These trumpets were hidden before Moshe’s death and never found.
Fifth Portion
* Yitro informs Moshe, his son-in-law, of his plans to return to Midyan. Although he converted to Judaism and was extremely sincere in belief in G-d, Yitro had an un-orthodox way of strengthening his belief in Judaism. He put himself in challenging situations, daring, and testing himself constantly. While many of us, and evidently so, try to protect ourselves by living in a Jewish neighborhood and sending our children to Yeshivot, Yitro put himself in un-spiritual dangerous situations and conquered his evil side, escaping unscathed. He was one of the extreme minority to be successful in this philosophy; a unique person with tremendous gifts. This explains how he was able to persuade Moshe to permit his son to travel with his grandfather. He expected his grandson to be strong like himself. Although Yitro was able to overcome, his grandson was not as fortunate.
Sixth Portion
* There is a prayer we say every time we open the Ark, “Vayehi binsoah Aron”. This prayer is recited every time we open the ark to take out the Sefer Torah. It’s strange, the Maharsha gives an answer why there is an inverted form of the letter nun. Just like in the prayer Ashrai which is composed of consecutive letters of the entire alef bet with the exception of the nun; the reason is, nun represents nefila – fall of Israel. Similarly, here, the nun represents the downfall of Israel. G-d shows through the inverted letters that He will turn the downfall nun into a triumphant rise.
* The Israelites, in the desert, were eating mann, heavenly food. However, this was not enough. Some bad apples in the basket influenced the rest. The nation started to complain of lack of food and a shortage of meat. They complained, “We had such delicious tasting meats in Egypt, and those days are sorely missed.” G-d got angry and punished them accordingly. Sometimes what one wants is not what he needs. In fact, that ‘want’ could eventually be the punishment itself. He instructed Moshe to tell the people they will have meat for thirty days straight.
Seventh Portion
* G-d punished the people with death after an abundance of quails landed at their doorstep and they ate.
* The laws of speaking negative about someone is not a double standard; it applies to all whether it be the leaders as well.
The Power of Music
