Every Yom Tov shemona esrah includes the tefilah of 'Atah bechartanu'. Shabbos tefilos do not include this insert. The Levush explains that Shabbos preceeded the choosing of Klal Yisroel, we received the mitzva of Shabbos before kabbolas hatorah. The mussaf of Rosh Chodesh is also missing the insert of 'Atah bechartanu'- the reasoning of the Levush can be applied here as well.
Why is it that when Rosh Chodesh falls on Shabbos (as the coming Shabbos) in Mussaf we find the words 'Atah bechartanu'?
A Huge Mazel Tov to L. Sheinfeld on the birth of a baby boy!
12 January, 2010
08 January, 2010
Parshas Shemos
Parshas Shemos begins with the naming of the twelve sons of Yaakov. Rashi explains: The counting of Klal Yisroel express Hashem’s love for us, just like he counts the stars everyday he counts Yisroel over and over.
The Sefer of Shemos speaks of the redemption and birth of Klal Yisroel (hence the translation- Exodus). The birth of the nation of Yisroel started with exile. Golus in Mitzraim is compared to a fetus in a womb, it is what made the birth of Klal Yisroel possible. Through the darkness of the exile, in the lowest state, as we were wallowing in our blood , וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָי Hashem gave us a new life- a life to be dedicated to Himוָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי.. One of the highlights (at least for kids) Pesach/Seder night is the saying/singing of דַּיֵּינוּ–we thank Hashem for all the good he did for us as we left Egypt. The culmination of that experience is
וְהִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וּבָנָה לָנוּ אֶת בֵּית הַבְּחִירָה לְכַפֵּר עַל כָּל עֲוֹנוֹתֵינוּ. -that we entered Eretz Yisroel and built the Bais Hamikdosh. The purpose of 210 years of bitter exile, of all the miracles that were done to take us out, were all in order that we should strive to dwell in Hashem’s land and build a dwelling for Hashem.
The Brisker Rav (parshas Vayichi) says that Eretz Yisroel was given to the twelve shevatim. It is only through the twelve tribes that we were able to settle the land of Yisroel. The Kedushas Levi explains - All twelve names of the Shevatim are references and suggest hashgacha pratis. Eretz Yisroel is the land where hashgacha is most profound. It is only throught the realization/zechus of the hashgacha demonstrated in the Shevatim that we were zoche to settle in Eretz Yisroel.
Every star is named by Hashem everyday - providing each and everyone its own special hashgacha. Golus Mitzraim is prefaced by the names of the twelve shevatim- comparing them to the stars. The goal of the exile is that we should learn and appreciate this special hashgacha Hashem offers Klal Yisroel- a nation of Shevatim, in a land of Hashgacha.
The Sefer of Shemos speaks of the redemption and birth of Klal Yisroel (hence the translation- Exodus). The birth of the nation of Yisroel started with exile. Golus in Mitzraim is compared to a fetus in a womb, it is what made the birth of Klal Yisroel possible. Through the darkness of the exile, in the lowest state, as we were wallowing in our blood , וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָי Hashem gave us a new life- a life to be dedicated to Himוָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי.. One of the highlights (at least for kids) Pesach/Seder night is the saying/singing of דַּיֵּינוּ–we thank Hashem for all the good he did for us as we left Egypt. The culmination of that experience is
וְהִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל, וּבָנָה לָנוּ אֶת בֵּית הַבְּחִירָה לְכַפֵּר עַל כָּל עֲוֹנוֹתֵינוּ. -that we entered Eretz Yisroel and built the Bais Hamikdosh. The purpose of 210 years of bitter exile, of all the miracles that were done to take us out, were all in order that we should strive to dwell in Hashem’s land and build a dwelling for Hashem.
The Brisker Rav (parshas Vayichi) says that Eretz Yisroel was given to the twelve shevatim. It is only through the twelve tribes that we were able to settle the land of Yisroel. The Kedushas Levi explains - All twelve names of the Shevatim are references and suggest hashgacha pratis. Eretz Yisroel is the land where hashgacha is most profound. It is only throught the realization/zechus of the hashgacha demonstrated in the Shevatim that we were zoche to settle in Eretz Yisroel.
Every star is named by Hashem everyday - providing each and everyone its own special hashgacha. Golus Mitzraim is prefaced by the names of the twelve shevatim- comparing them to the stars. The goal of the exile is that we should learn and appreciate this special hashgacha Hashem offers Klal Yisroel- a nation of Shevatim, in a land of Hashgacha.
01 January, 2010
Parshas Vayichi
כב וַאֲנִי נָתַתִּי לְךָ, שְׁכֶם אַחַד--עַל-אַחֶיךָ: אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי, בְּחַרְבִּי וּבְקַשְׁתִּי
The Targum and Rashi explain the words 'sword and arrow' to relate to tefilah. The Brisker Rav explains that there are two types of prayers. We have the Siddur, the daily tefilos that the Anshe knesses Hagdolah implemented. We also have prayers that a Jew can say anytime - speak directly to Hashem- our own words our own tefilah. The difference between them is the same difference between a sword and an arrow. A sword is sharp and can do damage even when a small child is carrying it- it's own sharpness is what damages. An arrow does not have its own power, it needs a bow and someone to shoot it in order for it to damage. The strength of the shooter is what damages. The prayers that Chazal were misaken are like a sword. There is a sharpness to them, the words are potent and full of meaning. When a jew says the words of the Siddur- as weak and lowly as he feels- they can cut through the heavens and have a desired effect. The Nefesh Hachaim says that one should daven from a siddur, for the words and letters themselves, without the meaning of the words, have a certain strength to them. Then we have prayers that are like arrows- the words are made up by us, but they don't have the sharpness of Chazal. In order for those tefilos to have the desired effect we must put our strength into them. We must really direct all of our energies to the prayer to shoot it through the heavens. That is the reason why when one is troubled he goes to a gadol to pray for him. The tefilos we say when we are in trouble, the ones that we say on our own, need more power then the ones that we say everyday.
Mazel Tov to my grandmother, Uncle Yossi and Mendy B. on the birth of a baby boy. May he be a source of nachas for the whole family.
The Targum and Rashi explain the words 'sword and arrow' to relate to tefilah. The Brisker Rav explains that there are two types of prayers. We have the Siddur, the daily tefilos that the Anshe knesses Hagdolah implemented. We also have prayers that a Jew can say anytime - speak directly to Hashem- our own words our own tefilah. The difference between them is the same difference between a sword and an arrow. A sword is sharp and can do damage even when a small child is carrying it- it's own sharpness is what damages. An arrow does not have its own power, it needs a bow and someone to shoot it in order for it to damage. The strength of the shooter is what damages. The prayers that Chazal were misaken are like a sword. There is a sharpness to them, the words are potent and full of meaning. When a jew says the words of the Siddur- as weak and lowly as he feels- they can cut through the heavens and have a desired effect. The Nefesh Hachaim says that one should daven from a siddur, for the words and letters themselves, without the meaning of the words, have a certain strength to them. Then we have prayers that are like arrows- the words are made up by us, but they don't have the sharpness of Chazal. In order for those tefilos to have the desired effect we must put our strength into them. We must really direct all of our energies to the prayer to shoot it through the heavens. That is the reason why when one is troubled he goes to a gadol to pray for him. The tefilos we say when we are in trouble, the ones that we say on our own, need more power then the ones that we say everyday.
Mazel Tov to my grandmother, Uncle Yossi and Mendy B. on the birth of a baby boy. May he be a source of nachas for the whole family.
25 December, 2009
Parshas Va'yigash
When Yosef revealed himself to his brothers he proved himself by saying “And behold your eyes see…. That it is my mouth that I’m speaking unto you”. Rashi explains that he spoke to them in ‘Lashon Hakodesh’- Hebrew. The Ramban asks, anyone can learn to speak any language so what kind of proof was that he was their long lost brother by speaking Hebrew?
The Chasam Sofer explains Rashi with a basic understanding of this language and what makes it ‘Hakodesh’- holy.
When the Jews went into their first exile, Bavel after the first churban they forgot their native language of Hebrew. How was it that they were a mere seventy years removed from their homeland and Hebrew was almost forgotten? Why is it that in today’s day some of us were brought up with a ‘Jewish’ language- Yiddish and yet Biblical Hebrew is all but forgotten?
Unlike any other language Hebrew is not made up of mere words but each and every word is the actual essence of what it describes. The classic example is: The word used for ‘said’ and the word used for ‘thing’ are very similar ‘Deeber’ and ‘Davar’- for they are in essence the same thing the word and how it’s said is just a way of expressing the thing. The holiness of Hebrew is that it is Hashem’s language, it is the language that was used to create and build the world. Hashem created the world with ten utterances, he actually build the entire universe with the words of Lashon Hakodesh as his ‘tools’. Everything in the world was build and is being sustained by Hashem ‘saying’ the word. Hence it is called holy, for it is the key to creation.
To be able to properly speak Lashon Hakodesh,to construct words and sentences of this holy language, one most be holy himself. That is why throughout the galus we forgot this holy language for we aren’t on the level of kedusha to be able to speak it. Yosef told his brothers look at me I spent 22 years here in the spiritual wasteland of Egypt and yet I retained my holiness and can still properly speak the awesome language of Hashem.
The Chasam Sofer explains Rashi with a basic understanding of this language and what makes it ‘Hakodesh’- holy.
When the Jews went into their first exile, Bavel after the first churban they forgot their native language of Hebrew. How was it that they were a mere seventy years removed from their homeland and Hebrew was almost forgotten? Why is it that in today’s day some of us were brought up with a ‘Jewish’ language- Yiddish and yet Biblical Hebrew is all but forgotten?
Unlike any other language Hebrew is not made up of mere words but each and every word is the actual essence of what it describes. The classic example is: The word used for ‘said’ and the word used for ‘thing’ are very similar ‘Deeber’ and ‘Davar’- for they are in essence the same thing the word and how it’s said is just a way of expressing the thing. The holiness of Hebrew is that it is Hashem’s language, it is the language that was used to create and build the world. Hashem created the world with ten utterances, he actually build the entire universe with the words of Lashon Hakodesh as his ‘tools’. Everything in the world was build and is being sustained by Hashem ‘saying’ the word. Hence it is called holy, for it is the key to creation.
To be able to properly speak Lashon Hakodesh,to construct words and sentences of this holy language, one most be holy himself. That is why throughout the galus we forgot this holy language for we aren’t on the level of kedusha to be able to speak it. Yosef told his brothers look at me I spent 22 years here in the spiritual wasteland of Egypt and yet I retained my holiness and can still properly speak the awesome language of Hashem.
18 December, 2009
Chanukah 2- Kedushas Eretz Yisroel
By definition golus is when one is exiled in a foreign land. The third golus we went through as a nation- the one that gave us Chanukah, was that of Yavan- the Greek empire. Yet we were in our homeland, with the Bais Hamikdosh standing, all along. What about the struggles we went through with the Greeks is categorized as golus? The Marsha (Megillah 11a) answers: The objective of the Greeks in their conflict with Yisroel was to take the kedusha out of Am Yisroel. The Greek philosophy was that there is no kedusha in the world, nothing is holier then the next thing- Yisroel is just like any other nation, the Torah is just as mundane as any other subject and the Holyland, Eretz Yisroel, is just like any other land in the world. In their fight against Yisroel the Greeks were successful in uprooting the kedusha from Eretz Yisroel thus making our homeland foreign to us. The three golios that took place outside of Eretz Yisroel are compared to a son that is lost and far away from his father. The golus of Yavan is compared to a son who doesn’t recognize his father’s house, thus feeling like a foreigner while he is in his own home. With the kedusha taken out of Eretz Yisroel, Eretz Yisroel itself became the foreign land we were exiled to. The victory of Chanukah had to have included in it the freedom from this struggle. With the Neis of Chanukah the kedusha was put back into Eretz Yisroel and was once again the home of Klal Yisroel.
Chanukah was the completion of the dedication of the second Bais Hamikdosh. Chasmal tell us that when they returned to Eretz Yisroel to build the second Bais Hamikdosh, Ezra sanctified the land for eternity- ‘kudsha leshata ul’usid lavoh’. R’ S. R. Hirsch (Bamidbor 15;18) explains this to mean, that the goal of the second Bais Hamikdosh was to equip Klal Yisroel and prepare them for the centuries of dispersion that lay ahead of them. The victory over the mighty Greeks completed the work of sanctifying the land that Ezra had started, making the kedusha of Eretz Yisroel a reality for eternity. Bringing the second Bais Hamikdosh and the kedusha of Eretz Yisroel to completion- a kedusha to last for eternity.
Chanukah was the completion of the dedication of the second Bais Hamikdosh. Chasmal tell us that when they returned to Eretz Yisroel to build the second Bais Hamikdosh, Ezra sanctified the land for eternity- ‘kudsha leshata ul’usid lavoh’. R’ S. R. Hirsch (Bamidbor 15;18) explains this to mean, that the goal of the second Bais Hamikdosh was to equip Klal Yisroel and prepare them for the centuries of dispersion that lay ahead of them. The victory over the mighty Greeks completed the work of sanctifying the land that Ezra had started, making the kedusha of Eretz Yisroel a reality for eternity. Bringing the second Bais Hamikdosh and the kedusha of Eretz Yisroel to completion- a kedusha to last for eternity.
11 December, 2009
Chanukah
There are seven Rabbinical mitzvahs and all are prefaced with the brocha that suggests a Divine command. ‘Asher kiddeshuno bmitzvosov vetzeivanu…’ Nowhere does the Gemora question this concept of Hashem commanding a rabbinical ordained mitzvah. Except Ner Chanukah. The Gemora asks ‘Where did Hashem command us to light Ner Chanukah? (Shabbos 23a).
When the Mishkon was inaugurated the twelve nasiem each brought a set of korbanos to dedicate the Mishkon. Rashi (the beginning of Parshas Behaloscha) says that Ahron was distressed why he wasn’t part of the chanukas hamishkon. Hashem told him that his portion is greater than theirs for he will light the menorah. The Ramban says “Korbanos are limited to the Bais Hamikdash. They can be brought only as long as the Bais Hamikdash stands. This is true with the menorah in the Bais Hamikdash. With the destruction of the Bais Hamikdash came an end to all avodah- including korbanos and Menorah. Kohanim, however still continue to serve even after the churban- they bless Klal Yisroel. Similarly, the Menorah continues even after the churban. This is the Ner of Chanukah that is ongoing even in exile. Hence Ahron’s mitzvah is greater than the Nasiem- for in every generation we light the Menorah. Note that the dedication of the Mishkon is preceded with Birchas Kohanim and followed by reference to Ner Chanukah. These two Mitzvahs continue to proclaim the grandeur of Ahron.”
There is a fundamental difference between these two mitzvah- Birchas Kohanim and Menorah. Birchas Kohanim does not require the Bais Hamikdash it can be said anywhere that there are ten Jews gathered. Not so the Menorah, the Menorah was an avodah of the Bais Hamikdash. Yet the Chachomim took the Menorah of the Bais Hamikdash and gave us an opportunity to bring it into our homes and transform our homes into a sanctuary. The Baal Hamoer explains that this is the reason we cannot derive any pleasure from the Ner Chanukah, for it is the Menorah of the Bais Hamikdash that we are lighting- transferred thru time and space into our own homes. Chanukah is a time when every Jewish home shines with the holy light of the Bais Hamikdash.
The Gemora was never bothered with how the Rabbonim can ordain a new mitzvah. The Gemora’s question of ‘Where did Hashem command us to light Ner Chanukah?’ is, where do we find that the Rabbonim can take the avodah out of the Bais Hamikdash and into our homes.
Adopted from Citadel and Tower by Reb Meir Belsky Volume 2 pg. 157.
May we all be blessed with a lichtiga Chanukah!!
When the Mishkon was inaugurated the twelve nasiem each brought a set of korbanos to dedicate the Mishkon. Rashi (the beginning of Parshas Behaloscha) says that Ahron was distressed why he wasn’t part of the chanukas hamishkon. Hashem told him that his portion is greater than theirs for he will light the menorah. The Ramban says “Korbanos are limited to the Bais Hamikdash. They can be brought only as long as the Bais Hamikdash stands. This is true with the menorah in the Bais Hamikdash. With the destruction of the Bais Hamikdash came an end to all avodah- including korbanos and Menorah. Kohanim, however still continue to serve even after the churban- they bless Klal Yisroel. Similarly, the Menorah continues even after the churban. This is the Ner of Chanukah that is ongoing even in exile. Hence Ahron’s mitzvah is greater than the Nasiem- for in every generation we light the Menorah. Note that the dedication of the Mishkon is preceded with Birchas Kohanim and followed by reference to Ner Chanukah. These two Mitzvahs continue to proclaim the grandeur of Ahron.”
There is a fundamental difference between these two mitzvah- Birchas Kohanim and Menorah. Birchas Kohanim does not require the Bais Hamikdash it can be said anywhere that there are ten Jews gathered. Not so the Menorah, the Menorah was an avodah of the Bais Hamikdash. Yet the Chachomim took the Menorah of the Bais Hamikdash and gave us an opportunity to bring it into our homes and transform our homes into a sanctuary. The Baal Hamoer explains that this is the reason we cannot derive any pleasure from the Ner Chanukah, for it is the Menorah of the Bais Hamikdash that we are lighting- transferred thru time and space into our own homes. Chanukah is a time when every Jewish home shines with the holy light of the Bais Hamikdash.
The Gemora was never bothered with how the Rabbonim can ordain a new mitzvah. The Gemora’s question of ‘Where did Hashem command us to light Ner Chanukah?’ is, where do we find that the Rabbonim can take the avodah out of the Bais Hamikdash and into our homes.
Adopted from Citadel and Tower by Reb Meir Belsky Volume 2 pg. 157.
May we all be blessed with a lichtiga Chanukah!!
26 November, 2009
Parshas Vayaitzai
Avraham referred to the makom hamikdosh as har Hashem- the mountain of Hashem. Yitzchok called that same spot sadeh- a field. In this week's parsha Yaakov calls it bais Elokim- the house of Hashem.
Maseh Avos siman l'bonim- everything that the Torah tells us that transpired to the Avos, is a sign to what their children will go through. Yaakov was the Av that taught us how to live life in golus. He was the one that lived through exile, in a hostile environment and flourished and grew despite the antogonism of Lavan and Esav. We are to learn about the life of Yaakov and learn the lessons of how to live through the long golus.
As Yaakov was leaving Eretz Yisroel- running away from a brother who wanted to kill him, running to live by an uncle who wanted to destroy him- he first stopped at the Makom Hamikdosh to daven. How would he be able to survive the hostilities he was about to face in the house of Lavan- so far from the kedusha of the house of Yitzchok? His hope was to build a house of kedusha for only a house can protect him from the outside influences. His last stop before going into exile was the makom hamikdosh- the source of kedusha in this world. He built himself a house of kedusha in that spot to take along with him on his journey through golus.
אַחַת שָׁאַלְתִּי מֵֽאֵת־יְהֹוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵֽית־יְהֹוָה כָּל־יְמֵי חַיַּי - Dovid hamelech asks Hashem for one thing- to dwell in the house of Hashem all the days of his life. Isn't that request a bit unrealistic? Dovid had to take care of his kingly duties, to take heed of and solve the problems of the country and of the Jewish people. He had to deal with other kingdoms, meet with his ministers, and make crucial decisions accourding to the will of Hashem. How could he pray to dwell in the house of Hashem ALL the days of his life? Reb. Sarah Schenirer (Carry Me In Your Heart by Pearl Benisch, Feldheim Publisherd- pg. 127) answers: The whole universe is a House of Hashem. Wherever we go, whatever place we occupy, we can make it a dwelling for Hashem. Whatever we do, every day and every minute of our lives, we dwell in Hashem's house if we do everything with His will in mind. Everything we do, say, and feel, in dealing with people or in practicing our professions with honesty and truth according to Hashem's commandments, we dwell in Hashem's House all our lives. Dovid's wish was that he be able to live his life and yet never leave the house of Hashem.
Yaakov was the first one to go into exile. On his way he was taught an important lesson. One can be doing the most mundane things and yet be dwelling in the house of Hashem. Hashem made sure that Yaakov went to sleep at the makom hamikdash, to teach him that if you build a house of Hashem, a house of kedusha- anywhere in the world, anything you do in it- even sleep, if it is done to bring you closer to Hashem, is the highest form of service of Hashem.
Parshas Vayietzai Ponderable Points:
Why is it important for the Torah to tell us the give and take between Yakoov and the shepherds about the rock on top of the well and that Yakoov (The 'ish tam') was able to roll it off himself?
Why did Yakoov offer to work for seven years?
(In the Torah we find we find the concept of working for six- days, years and resting the seventh. Shabbos, Shmitta and eved evrey)
Is there a significance that all the Shvotim where named by their mothers? (With the exception of Levi)
How come Yakoov left Lavans house before his mother called for him, as she said she will?
Maseh Avos siman l'bonim- everything that the Torah tells us that transpired to the Avos, is a sign to what their children will go through. Yaakov was the Av that taught us how to live life in golus. He was the one that lived through exile, in a hostile environment and flourished and grew despite the antogonism of Lavan and Esav. We are to learn about the life of Yaakov and learn the lessons of how to live through the long golus.
As Yaakov was leaving Eretz Yisroel- running away from a brother who wanted to kill him, running to live by an uncle who wanted to destroy him- he first stopped at the Makom Hamikdosh to daven. How would he be able to survive the hostilities he was about to face in the house of Lavan- so far from the kedusha of the house of Yitzchok? His hope was to build a house of kedusha for only a house can protect him from the outside influences. His last stop before going into exile was the makom hamikdosh- the source of kedusha in this world. He built himself a house of kedusha in that spot to take along with him on his journey through golus.
אַחַת שָׁאַלְתִּי מֵֽאֵת־יְהֹוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵֽית־יְהֹוָה כָּל־יְמֵי חַיַּי - Dovid hamelech asks Hashem for one thing- to dwell in the house of Hashem all the days of his life. Isn't that request a bit unrealistic? Dovid had to take care of his kingly duties, to take heed of and solve the problems of the country and of the Jewish people. He had to deal with other kingdoms, meet with his ministers, and make crucial decisions accourding to the will of Hashem. How could he pray to dwell in the house of Hashem ALL the days of his life? Reb. Sarah Schenirer (Carry Me In Your Heart by Pearl Benisch, Feldheim Publisherd- pg. 127) answers: The whole universe is a House of Hashem. Wherever we go, whatever place we occupy, we can make it a dwelling for Hashem. Whatever we do, every day and every minute of our lives, we dwell in Hashem's house if we do everything with His will in mind. Everything we do, say, and feel, in dealing with people or in practicing our professions with honesty and truth according to Hashem's commandments, we dwell in Hashem's House all our lives. Dovid's wish was that he be able to live his life and yet never leave the house of Hashem.
Yaakov was the first one to go into exile. On his way he was taught an important lesson. One can be doing the most mundane things and yet be dwelling in the house of Hashem. Hashem made sure that Yaakov went to sleep at the makom hamikdash, to teach him that if you build a house of Hashem, a house of kedusha- anywhere in the world, anything you do in it- even sleep, if it is done to bring you closer to Hashem, is the highest form of service of Hashem.
Parshas Vayietzai Ponderable Points:
Why is it important for the Torah to tell us the give and take between Yakoov and the shepherds about the rock on top of the well and that Yakoov (The 'ish tam') was able to roll it off himself?
Why did Yakoov offer to work for seven years?
(In the Torah we find we find the concept of working for six- days, years and resting the seventh. Shabbos, Shmitta and eved evrey)
Is there a significance that all the Shvotim where named by their mothers? (With the exception of Levi)
How come Yakoov left Lavans house before his mother called for him, as she said she will?
23 November, 2009
Point to Ponder- Tefillah
All brachas in shemona esrah speak of ourselves- Klal Yisroel- in first person, רְפָאֵנוּ- heal us, שְׁמַע קולֵנוּ,- hear our prayers etc. We ask Hashem to help us- me, included in Klal Yisroel. There is one bracha that speaks of Klal Yisroel and yet speaks of Yisroel in third person.רְצֵה ה' אֱלהֵינוּ בְּעַמְּךָ יִשרָאֵל וּבִתְפִלָּתָם .....וְאִשֵּׁי יִשרָאֵל וּתְפִלָּת . Take pleasure in your people and their prayer...
What is different in this bracha that we change the way we relate to ourselves- from first person to third person?
What is different in this bracha that we change the way we relate to ourselves- from first person to third person?
20 November, 2009
Parshas Toldas
Yitzchok and Rivka prayed to be blessed with a child. Both of their tefilos were the same, yet the posuk tells us that Hashem listened to the tefilos of Yitzchok over Rivka. Rashi explains that the tefilos of a tzaddik who is the son of a tzaddik are much more powerful than that of a tzaddik who is the son of a rasha, hence Yitzchok's tefilos were preferred over Rivka's.
The obvious question is: If both were great tzadikim why does it make a difference what their parents were like? Or better yet, Rivka's tefilos should have been more dear to Hashem being that she had to work on herself as opposed to Yitzhock whose greatness came naturally?
I heard the following answer from R' Yakov Salomon (b'shem Rav Dessler Vol 2 pg 205) at the bris of his grandchild, Yeudah Garfinkel- (mazel tov!). For the son of a wicked person- someone who wasn't brought up with the teachings of Hashem- to find hashem on his own is very noteworthy. Though once he finds Hashem the path he takes in serving him comes naturally- for he has nothing to emulate. On the other hand the son of a tzadik knows from the day he was born that there is a creator of the world, yet he still faces great challenges. His challenge is to find his own path in avodas Hashem- not just to serve Hashem the way his father did- rather he has to serve Hashem because that is what he himself feels and knows is right.
We start shemona esrai with 'Elokai Avraham Elokai Yitzchok v'Elokai Yakov'. Why dont we just say 'Elokai Avraham Yitzchok v'Yakov? Why do we preface each of the Avos with Elokai? Avraham found Hashem through the middah of chessed. He realized that Hashem is the fountain of chessed in the world and therefore sought to emulate Him by living a life entirely made up of doing chessed. Yitzchok could've just served hashem the same way, the way he was brought up by his parents- chessed. Yet he went out and found Hashem on his own, through his own middah of gevurah. So too, Yakov found Hashem on his own through the middah of emes. We say 'Elokai' before each Av for each one found Hashem on his own, with his own strenthgh and own personality. It is this that gave us three Avos, each one with his own distinct avodah. All three together form a unit that was able to father Klal Yisroel.
With this in mind we can now understand why Hashem prefers the Tefilos of the Tzaddik the son of a Tzaddik (Yitzchok) over the Tefilos of a Tzaddik the son of a rasha (Rivka).
Thank you Menachem Schwartz from yerushlaim for his input.
The obvious question is: If both were great tzadikim why does it make a difference what their parents were like? Or better yet, Rivka's tefilos should have been more dear to Hashem being that she had to work on herself as opposed to Yitzhock whose greatness came naturally?
I heard the following answer from R' Yakov Salomon (b'shem Rav Dessler Vol 2 pg 205) at the bris of his grandchild, Yeudah Garfinkel- (mazel tov!). For the son of a wicked person- someone who wasn't brought up with the teachings of Hashem- to find hashem on his own is very noteworthy. Though once he finds Hashem the path he takes in serving him comes naturally- for he has nothing to emulate. On the other hand the son of a tzadik knows from the day he was born that there is a creator of the world, yet he still faces great challenges. His challenge is to find his own path in avodas Hashem- not just to serve Hashem the way his father did- rather he has to serve Hashem because that is what he himself feels and knows is right.
We start shemona esrai with 'Elokai Avraham Elokai Yitzchok v'Elokai Yakov'. Why dont we just say 'Elokai Avraham Yitzchok v'Yakov? Why do we preface each of the Avos with Elokai? Avraham found Hashem through the middah of chessed. He realized that Hashem is the fountain of chessed in the world and therefore sought to emulate Him by living a life entirely made up of doing chessed. Yitzchok could've just served hashem the same way, the way he was brought up by his parents- chessed. Yet he went out and found Hashem on his own, through his own middah of gevurah. So too, Yakov found Hashem on his own through the middah of emes. We say 'Elokai' before each Av for each one found Hashem on his own, with his own strenthgh and own personality. It is this that gave us three Avos, each one with his own distinct avodah. All three together form a unit that was able to father Klal Yisroel.
With this in mind we can now understand why Hashem prefers the Tefilos of the Tzaddik the son of a Tzaddik (Yitzchok) over the Tefilos of a Tzaddik the son of a rasha (Rivka).
Thank you Menachem Schwartz from yerushlaim for his input.
02 November, 2009
Parsha Chayai Sorah
When Eliezer went out to find a wife for Yitzchok, he planned a simple 'test' to see which girl would be right for Yitzchok. He would request a drink of water from a girl. If she would give him and then offer his camels to drink, she would surely be the right wife for Yitzchok.
There are two middos that seemingly are the same, but are vastly different- the midda of chesed and that of rachamim. Both look the same, for both involve giving to someone anything that he lacks. Yet the difference is elementary. A baal rachamim dosn't just give out of the goodness in his heart. If a pauper comes his way he feels bad and hurt for the fellow and helps him accordingly. As much mercy as he has on the poor man, that's how much he will help him- he is there to fill the needs of others. A baal chesed on the other hand is much greater. He is someone that feels a need to give, a need to help others. This need stems from his own feeling that he must give and goes out to find people that he can do favors for. That was the middah of Avraham- chessed. On a scorching hot day he sat outside looking and running after guests- for he felt a need to give and couldn't rest unless he was helping someone else. Eliezer was looking for someone who was ready to join the house of Avraham and the most important quality she had to posses was that of chessed. He devised a plan to see if the girl was a baalas rachamim or was she on the higher level of a baalas chessed. He would ask her for a drink - if she was a baalas rachamim she would gladly offer him- a wary travler- some water to drink. But he was looking for much more. He wanted to see if she would go the extra mile and do extra for him. Would she out do her duty and find a way to give more- was she a baalas chessed? If she offered the camels a drink also, she did more then she was asked- then she was the right one to join the house of chessed.
In the zemiros of Friday night we say, דורשי יי זרע אברהם אוהבו. המאחרים לצאת מן השבת וממהרים לבא
Why do we refer to Klal Yisroel as the children of Avraham when we say that they anxiously wait for Shabbos to begin?
All mitzvahs have an exact time and place when and how they can and should be done. We have no right to add or subtract fom any mitzvah. We don't have permission to do a mitzvah more then we are told to do just because we want to do more - it is baal tosef. The only mitzvah we could add to is Shabbos. We can accept Shabbos a little early and extend it a few hours into the night after nightfall- the mitzva of Tosfes Shabbos. That is the way we show Hashem that we serve him not because we are told, but rather because it's what we really want to do- our middah of chessed in doing mitzvahs. The middah of Avraham is what gave us the zechus of Tosfes Shabbos.
Lzchus refuah shleima for Shaindel bas Golda
There are two middos that seemingly are the same, but are vastly different- the midda of chesed and that of rachamim. Both look the same, for both involve giving to someone anything that he lacks. Yet the difference is elementary. A baal rachamim dosn't just give out of the goodness in his heart. If a pauper comes his way he feels bad and hurt for the fellow and helps him accordingly. As much mercy as he has on the poor man, that's how much he will help him- he is there to fill the needs of others. A baal chesed on the other hand is much greater. He is someone that feels a need to give, a need to help others. This need stems from his own feeling that he must give and goes out to find people that he can do favors for. That was the middah of Avraham- chessed. On a scorching hot day he sat outside looking and running after guests- for he felt a need to give and couldn't rest unless he was helping someone else. Eliezer was looking for someone who was ready to join the house of Avraham and the most important quality she had to posses was that of chessed. He devised a plan to see if the girl was a baalas rachamim or was she on the higher level of a baalas chessed. He would ask her for a drink - if she was a baalas rachamim she would gladly offer him- a wary travler- some water to drink. But he was looking for much more. He wanted to see if she would go the extra mile and do extra for him. Would she out do her duty and find a way to give more- was she a baalas chessed? If she offered the camels a drink also, she did more then she was asked- then she was the right one to join the house of chessed.
In the zemiros of Friday night we say, דורשי יי זרע אברהם אוהבו. המאחרים לצאת מן השבת וממהרים לבא
Why do we refer to Klal Yisroel as the children of Avraham when we say that they anxiously wait for Shabbos to begin?
All mitzvahs have an exact time and place when and how they can and should be done. We have no right to add or subtract fom any mitzvah. We don't have permission to do a mitzvah more then we are told to do just because we want to do more - it is baal tosef. The only mitzvah we could add to is Shabbos. We can accept Shabbos a little early and extend it a few hours into the night after nightfall- the mitzva of Tosfes Shabbos. That is the way we show Hashem that we serve him not because we are told, but rather because it's what we really want to do- our middah of chessed in doing mitzvahs. The middah of Avraham is what gave us the zechus of Tosfes Shabbos.
Lzchus refuah shleima for Shaindel bas Golda
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