Bilvavi Author Coming To America - Available to Come to Your Area

Great Kiruv Follow-Up Organization - Funny Video

-Dixie Yid

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Don't Bite the Hand that Feeds You - The Ultimate Partner

The head partner at the law firm in which I am a Law Clerk seems to have decided to take me under his wing. In between discussing various assignments related to his law practice, he teaches me the ropes in various aspects of practicing law, which I very much appreciate and it's a great experience.

The other day, he told me about the politics related to being a partner in a "big firm." (His wife is the managing partner in a "big firm.") He told me that there is a heirarchy of power among the partners in the firm. And he said that this heirarchy of power is reflected in the assigned seating arrangements at partner meetings. I've put together this diagram up above to help my dear readers understand what I mean. The #1 most powerful partner in the firm sits at the center head of the conference table. The 2nd and 3rd most powerful partners sit on either side of him. And the newer and less powerful partners sit increasingly farther and farther away from him. Assuming a 19 partner firm, the diagram above illustrates, number ordered according to power-position, how the assigned seating arrangement would look.

He said that one's prestige and position as a partner is carefully guarded. New partners can only be chosen when one of the partners nominates him and then the rest of the partners take a vote on whether that associate will be elevated to partner or not. Therefore, since a partner doesn't want to lose face by appointed a partner who doesn't get "confirmed," he makes sure to pre-garner all the votes necessary to get that person chosen as partner before he nominates him (or her).

Since that new partner's status as partner is due to the efforts of that one other partner who put his name behind getting him nominated as partner, there is a constant status of gratitude that is owed to that partner. The junior partner is then expected to tow the line on any position his nominating partner takes. If he's ever disagree publicly with a strong position taken by his nominating partner, he will likely find himself out of the firm within a couple of years. The junior partner would be considered an ingrate and one who has bitten the hand that fed him.

This got me to thinking. Just as one would never bite the hand of the partner who fed him his partner position, kal va'chomer, how much the more so, should one be conscious of the feeling of gratitute to Hashem for everything that Hashem has given him?!

A senior partner may "give" a person their position. But it is Hashem who decided to use that senior partner as the kli to give you the job. And it is Hashem who gives you your parnasa. So just as you would hesitate going against the will of your nominating partner, who is only a vessel for your parnasa, you should certainly not do anything against the will of the "Ultimate Partner," the Melech Malchei Hamelachim, Hakadosh Baruch Hu!

And it would follow from that, that if your senior partner asks you to take a position which the Ultimate Partner disagrees with, that the Ultimate Partner should certainly overrule the mere "senior partner!"

-Dixie Yid

(Picture courtesy of Me)

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Satisfaction from Child Raising and Housekeeping - Part 3

SATISFACTION FROM CHILD RAISING AND HOUSEKEEPING
Part 3
By
Rabbi Chaim Morgenstern

The Jewish Home

The Zohar writes "When the Jewish nation was building the Mishkan, the craftsmen verbally dedicated each item saying, 'This is for the Mishkan, this is for the Paroches,' etc. This was done in order to sanctify their labor. Similarly, when a person builds his home, he should say ‘this is (being built) for avodas Hashem’ (meaning that the home will be utilized for serving Hashem to attain spiritual growth). He will then merit Divine assistance, and sanctity and peace will enter his home." (Parshas Tazria with translation of Hasulam pp. 146, 150)
The Zohar is conveying a very important message: The sanctity of our homes can echo the holiness of the Mishkan.

Moreover, we can actually merit having the Shechina (Divine Presence) in our homes. Chazal write that the Shechina resided in the tent of Avraham Avinu and was indicated by the presence of a cloud above his tent (Midrash Rabba Bereishis 60:16, Rashi 24:67). After our forefathers passed away, the Shechina no longer had a place to reside until the Mishkan was erected when our nation reached the spiritual level of our forefathers (Ramban, end of Bereishis).
Rav Avigdor Miller notes that their tent had no ceiling, floor or beams and was small enough to fold together and transport on the back of camels (Awake My Glory, p. 339).

Thus, by creating the proper atmosphere in the home, a family can transform their plain and simple home into a Sanctuary with the presence of the Shechina in it. (This is similar to the concept that the shechina dwells in a home where there is shalom bayis – family harmony, Sotah 17a and commentary of Eyun Yaakov ad. loc.).

An additional factor which personifies the sanctity of the Jewish Home is the custom of placing salt on the table when eating. The Rama explains that this is because the table is like the mizbayach (altar) and the food is compared to the korbanos (sacrifices). The Mishna Brura, quoting chazal, explains that during the time of the Bais HaMikdash, the sacrifices atoned for our sins. Today, our table atones for them (either in the merit of serving food to the poor or the Torah discussed at the table.)

Thus, the Jewish Women’s workplace, which is her home, is unique because it has the potential of being a miniature sanctuary and merit the presence of the Shechina with the table and food as substitutes for the mizbayach and korbanos.

The Eishes Chayil

An accomplished woman is referred to as an eishes chayil, a term taken from the well known chapter in Mishlei (31:10-31). The commentary of the Metzudos translates chayil as zriza ve’yeshara, which perhaps can be loosely translated as conscientious, skilled, and honest – traits that certainly befit the title. (The standard translation of "woman of valor" appears to be incorrect. Valor is defined as "strength of mind in braving danger," which more befits a soldier and is totally out of context in how the above chapter describes her.)

By perusing through Shlomo Hamelech's description of an eishes chayil, we discover that she is portrayed and characterized as an efficient housewife.

The following explanation is based on the commentary of the Metzudos:

"Batach bo lev baala" etc. – her husband relies upon her – she efficiently manages the home so that there is nothing lacking.

"Dorsha tzemer u’fishtim" etc. – she seeks wool and flax etc., she tends to her family's clothing needs.

"Ha’yisa ke’a'niyos sochair" etc. – she travels like a merchant's ship to bring sustenance to her family.

"Vatakom be'od layla" etc. – She arises during the night to feed her household.

"Yodeh'ha shilcha bachishor" etc. – Her hands work with sewing and weaving utensils, etc. Even though she travels to earn a livelihood, nevertheless, she doesn't remove herself from her household duties.

"Tzofia halichos baiso" etc. Rashi explains that she keeps a watchful eye over the activities in her home, meaning that she is the mashgiach of her home.

Thus, it is quite evident that even though the Eishes chayil assists with earning a livelihood for her family, nevertheless, she does not neglect her maternal and household duties and obligations.

The Jewish woman's career is tending to the needs of her family as a loyal wife, mother and homemaker; and, if she must go to work, the purpose is to help support the family, and not to look for a career outside her home.

(Picture courtesy of karjo)

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Rav Moshe Weinberger on "Da Es Atzmecha," Getting to Know Me

The following words from Rav Moshe Weinberger, from Cong. Aish Kodesh in Woodmere, NY, were given over to introduce the sefer Da Es Atzmecha, which Rav Weinberger is giving a weekly shiur in (which is also available on their website) in an e-mail from the Aish Kodesh Audio Division:

On Shabbos afternoon, Parshas Kedoshim 5768, Rav Weinberger began a new series of shiurim based on the sefer "Da Es Atzmechah" (Know Yourself) by the author of the s'forim "Bilvavi Mishkan Evneh," Rav Itamar Schwartz of Yerushalayim. Rebbi repeated the shiur during the week so that it could be recorded.

In the words of Rav Weinberger, "The s'forim hakedoshim tell us that every introduction to the sefer is the neshamah of the sefer; that's the place where the author, in a few words is giving himself over in such a way that we understand who he is...and what is he trying to convey to us."

For this very reason, the members of the Audio Division decided to transcribe the first few minutes, Rav Weinberger's introduction to the first shiur, in their entirety. Hebrew words are translated following their first appearance.
Note: Other than removing repeated words of phrases, no editing was done. Nonetheless, any inaccuracies or mistakes are solely the fault of the transcriber.

"Over the past year and a half or two we've been learning here in the Beis Medrash some of the basic yesodos (fundamentals) of the kochos hanefesh (powers of the soul); we're learning different pieces from Tzaddikim (righteous men), from different sforim (books); and before that I've been giving for almost two years shiurim (talks) on the inyan (topic) of menuchas hanefesh (inner peace). It has become very clear to us over time, how, in order to achieve menuchas ha'nefesh, we really have to understand what the nefesh (soul) is.

And it's hashgachah pratis (personal divine attention), something that is very clear to me that Hakadosh Baruch Hu has sent into my personal life and into our lives, a Jew who is able to write sforim that have the most incredible way of opening up the most difficult inyanim and laying them out before our eyes in a very beautiful and clear way. Therefore I was so grateful to Hakadosh Baruch Hu, that davka (especially), as we were coming to the crossroads of this entire sugiya (specific topic) which is the sugiya of our lives, of who we are, the entire sugiya of the nefesh (soul) and of kochos hanefesh, to be able to achieve menuchas hanefesh and to live our lives in the way that each and everyone of us is supposed to, each person in her way, in his way, that exactly at the time of the crossroads, Hakadosh Baruch Hu sent this particular sefer, "Da Es Atzmechah" (Know Yourself) written by the author of "Bilvavi Mishkan Evneh" which is very different from all his other s'forim.

[Note: During the introduction on Shabbos, Rebbi also said: "I believe that klal Yisrael (the Jewish nation) has been waiting for this sefer since Ma'amad Har Sina (receving the Torah at Mount Sinai)"] Those of you who are familiar with his s'forim - we've been learning them very carefully over these past few years - will notice immediately how different this sefer is. The mechaber (author) himself discusses this in the p'sichah, in the introduction to the sefer that we are going to be learning in a minute.

Even though the sefer actually consists of two parts, and, l'chatchilah (a priori) the mechaber wanted us to begin with cheilek (part) aleph, otherwise it would be cheilek beis; so it must be that he wanted us to learn cheilek aleph; for reaons that I'm not going to go into right now, and I don't believe it's necessary, we're going to begin with the second cheilek. I personally see that the second cheilek is what is nachutz (urgent) for us right now, it's what's urgently needed for us right now, and it's the hemshech (continuation) of what we've been working on these past few years.

You know that the s'forim hakedoshim (holy writings) tell us that every introduction to the sefer is the neshamah (deepest soul) of the sefer; that's the place where the mechaber, or the author, in a few words is giving himself over in such a way that we understand who he is, and what he wants from this sefer; what is he trying to convey to us. What does he want us to learn from this sefer and how does he want us to grow from this sefer. So the second cheilek begins on page 65; and he writes a p'sichah klallis (general introduction), he writes an introduction to the second cheilek which is really an independent sefer; it could have been printed separately. So he writes a p'sichah klallis to this.

Two technical things: a) I'm going to try as much as possible, and Hakadosh Baruch Hu should help me, as much as possible to explain the sefer and to learn the sefer. Whereas in the past and even in the present when I learn other sforim with the chevreh (group of friends), I'm adding a lot of things that come to my mind as we're learning, from the Parshah (weekly portion), from the Yom Tov (holiday), from that time, things that are olim al haperek (are connected to this matter), things that are noge'ah (of concern) to that particular time; and as a result of that things can take much longer and I understand that it can often disturb or disrupt the natural flow that was intended by the author of the sefer. In this particular case, because of the nature of the limud (study), I'm going to try especially hard not to introduce outside inyanim, as much as a temptation there is to do that, because the entire Torah, and everything in Torah is connected, one to the other and that's our whole simchah (joy) in learning Torah. But it would be very counterproductive to do this. In the earlier years all the years, I'd give shiurim on Shabbos, a separate shiur each shiur on something that was noge'ah to that particular Parshah, that particular time. And then it was sort of left up to each and everyone of us to weave these inyanim together.

The author here is basically introducing us to ourselves and who we are; and as we'll see in a few minutes in this hakdamah already, without having that information, that yecholes, that ability to enter into ourselves, da es atzmechah, our avodas Hashem (divine service) and the years that we spend in this world could chalilah, chalilah (heaven forbid) be l'vatalah (a waste).


Also, at this time of the year, meaning after Pessach until after the Yamim Nora'im (Days of Awe), the shiurim are given on Shabbos, and that's really when I feel they should be given, and it's very Shabbosdig; in order that we should be able to chazer, to review, I'm going to be giving, as now, a review, a chazarah (review) during the week. The original shiur is Shabbosdig, and of course, Shabbos itself infuses every single word with the or (light) of Shabbos. So Hashem Yisborach should help that on these chazarah shiurim , that at least the yesod of what the mechaber is conveying to us, Hashem Yisborach should help me to give that over."

We hope that you will be as inspired as we were.
The Aish Kodesh Audio Division.

-Dixie Yid

(Picture courtesy of a Talmid of Rav Shwartz)

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Cosmology Explained According to Torah - Video Series - Bar Ilan

These great cartoon videos explain, according to Torah and Science, the nature of Cosmology, evolution, the Big Bang, and the Creation of the Universe. It's based on a book by Prof. Nathan Aviezer. Worth watching! HT to Rabbi Bechhoffer.

Part 1

Part 2

Part 3

Part 4

Part 5

-Dixie Yid

(Picture courtesy of XYZ)

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Which Is First? Self Nulification or Self Knowledge?

Here's what I wrote in response to a post at A Simple Jew, entitled: The Moment Your "I" Disappears. Any thoughts?

Everything you're saying is true.

With that said, you cannot be mevatel your "I" to G-d before you even know who that "I" is that you are being mevatel.

I came to this realization when trying to understand something that Rav Itamar Shwartz, shlita, wrote at the End of Bilvavi Mishkan Evneh, Vol. 2. He wrote there, in the context of making everything that you do "Lishma," i.e. for the sake of giving nachas ruach to Hashem, that one first must clarify to himself why he is doing everything, and only then can he begin to work on being mevatel all of the other reasons and only doing things for the sake of giving nachas ruach to Hashem.

I wondered why this is. If the whole purpose is to rid one's self of all of the external "I's" reasons for doing things, then why not just immediately begin working on davening and working on serving Hashem for Hashem's sake.

The reason, ostensibly, is that until I understand all of the personal reasons why I do various mitzvos, I can't work on being mevatel them. Until I understand what it is that I must rid myself of, I can't target and eliminate those aspects of "myself."

Although you are right that total bitul is the ideal, the vast majority of us will not reach that goal if we skip the necessary pre-condition, which is understanding the self that we are to be mevatel.

-Dixie Yid

(Picture courtesy of kybele.psych.cornell.edu)

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Shavuos Learnathon for One Family Fund for Terror Victims

Received by e-mail:

There are two main goals of the project; trying to get shuls, schools and yeshivot across the Jewish world learning b'achdut (no political content at all, the aim is to purely increase the learning of Torah worldwide), while raising funds to support the families & students of the Mercaz HaRav High School.

Our project website is also now live at www.shavuotlearnathon.com.

We are also working on Ivrit versions of the material, and also a version which does not require email or internet access to participate (rather we will distribute paper flyers & forms in charedi communities and participants can drop forms and money collected to our office or pay by credit card over the phone).

I have also attached a draft of our starter pack that shuls and schools can use to facilitate their participation in this project.

Please feel free to contact me if you would like further information.

Kol Tuv,

Yaakov Cohney
Mob: 054-262-9454 (Israel)
ycohney@gmail.com

-Dixie Yid

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Collection of Divrei Torah on Parshas Bahar - Anonymous Guest Post

I UPDATED THESE DIVREI TORAH AND I THOUGHT I WOULD SHARE THEM WITH YOU.

PARSHAS BEHAR

וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה בְּהַר סִינַי לֵאמֹר דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל-הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהוָה שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ
What is the significance of seven years? The Matteh Moshe has an interesting answer. The solar Year is 365 days .Within this time period there are 52 Shabbosim. Therefore it comes out that the number of Shabbosim in a Shmitah cycle is 364 days rounded you get the Shmitah year. The Chida has a more exact answer. The Gemara in Brachos says Rava told his students during Nissan and Tishrei don’t come to Yeshiva to learn, work the fields so you have the means to learn for the rest of the year. If you do the math over the six years it adds up to twelve months. Therefore the seventh Year is Shemita.

וַעֲשִׂיתֶם אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם וִישַׁבְתֶּם עַל-הָאָרֶץ לָבֶטַח
Why does the torah change the language from the חוקים to the משפטים by the חוקים it says עֲשִׂיתֶם and by the משפטים it says תִּשְׁמְרוּ? Rabbi Frand offers an interesting Pshat. The difference between a חוק and a משפט is that a חוק is without logic we do it because Hashem told us too. A משפט is a logical law like not murdering or stealing. Now the change in the Posuk makes sense. A חוקwhich we do without logic and are done without reflection into its logical reasoning we say to do it ַעֲשִׂיתֶםor to continue doing it. Then there are משפטים which are logical, but here we are thrown a loop if the logic does not make sense to our modern sensitivities we are no longer so sure. The advocacy for euthanasia is a simple case in point as is abortion, so maybe murder is not so simple after all the a person is suffering, and the child will just be a drain on society. Stealing is also not so simple we all grew up on Robin Hood. His motto was steal from the rich and give too the poor this makes perfect sense to most of us .Now it becomes clear that when it comes to משפטים we have to watch them and make sure we don’t loose our torah Ethics to our modern Sensibilities.

וְכִי תֹאמְרוּ מַה-נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת הֵן לֹא נִזְרָע וְלֹא נֶאֱסֹף אֶת-תְּבוּאָתֵנוּ.
The question seems to be wrong, in the seventh year we eat the crop of the sixth year so what is the posuk asking what will be in the seventh year, it is the wrong question? The Sefer Peh Kodesh has an amazing Psychological insight. The Gemara in Yoma saysאינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו .That means that a person who knows that he is provided for in the future is more psychologically fulfilled. Now we understand the Posuk easily. It is talking about the seventh year but since in his mind he is concerned about the upcoming year he is unfulfilled so Hashem in the next posuk
says וְצִוִּיתִי אֶת-בִּרְכָתִי לָכֶם so he knows this year and next year he will be fulfilled.

כִּי-לִי בְנֵי-יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר-הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם
Why does the Posuk have a double wording עֲבָדִים עֲבָדַי? There is a din in the Rambam that a slave immerses himself and he has in mind for his freedom he goes out free. The din only applies when he was sold by his previous owner, but if was sold by the government "גבהו הגוי בחובו" his intention by the immersion does not affect the status of the Slave and he does not go free. In our Posuk Hashem is saying I bought you as Slaves but you can't immerse to be free like the din of a slave because I bought you as a governmental purchase מֵאֶרֶץ מִצְרָיִם.

אֶת-כַּסְפְּךָ לֹא-תִתֵּן לוֹ בְּנֶשֶׁךְ וּבְמַרְבִּית לֹא-תִתֵּן אָכְלֶךָ. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר-הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם לָתֵת לָכֶם אֶת-אֶרֶץ כְּנַעַן לִהְיוֹת לָכֶם לֵאלֹהִים
The Yalkut says on this Pasuk whoever lends with interest it is as if he is saying he has nothing to do with Yetizas Mitzrayim. What is the connection between Yetizas Mitzrayim and interest? The first answer is if someone gives you a lot of money and tells you my gift is conditional. The condition is if any of my children need money in the future you will lend it to them without interest so to says the Chasam Sofer Hashem when we left Mitzrayim Hashem took us out with great wealth. There was a condition in the torah lending without interest to Jews who are Hashem's children. This is the connection between Yetizas Mitzrayim and interest The Darash Vihaiyun has another answer. They ask why where the Mitzrayim Punished for enslaving the Jews after all Avraham was told in Golus the Egyptians would ועבדום וענו אותם the Ravad answers they added the work was בפרך and now we understand the connection between Yetizas Mitzrayim and Interest that is the Egyptians worked us בפרך hence taking interest.

וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לַיהוָה שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר
The Har Tzvi points out a inconsistency in our Parsha. When talking about Yovel all the Issurim are written in plural לא תורעו ולא תקחו .Then by Shmitah it speaks in singular. The answer is simple the Din of Yovel is Only when most Jews are in Israel the din of Shmitah is if even one Jew is there he must keep Shemita. Therefore the Posukim are exactly to this point.

וְקִדַּשְׁתֶּם, אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה, וּקְרָאתֶם דְּרוֹר בָּאָרֶץ, לְכָל-יֹשְׁבֶיהָ; יוֹבֵל הִוא, תִּהְיֶה לָכֶם, וְשַׁבְתֶּם אִישׁ אֶל-אֲחֻזָּתוֹ, וְאִישׁ אֶל-מִשְׁפַּחְתּוֹ תָּשֻׁבוּ
The Pnei Yeshouah asks what does it mean לְכָל-יֹשְׁבֶיהָ.It is only the slaves are going free? He answers based on a Gemara in Kiddushin. The Gemara says "whoever buys himself a Jewish slave Buys Himself a Master". This is Because Halacha says if there is one pillow in the house the servant gets it, and the servant must be served food of equal or greater quality then his master. Therefore now the Posuk is clear לְכָל even the masters of the slaves.

לֹא-תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא-תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲו‍ֹת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם אֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ
The Chasam Sofer asks if Hashem dislikes stone floors why did he command that the Beis Hamikdash be made with them and what is the connection to Shabbos? The answer is simple stone floors in the Beis Hamikdash are needed because of the blood of the Korbanos would muddy a sand floor. The connection to Shabbos is because on Shabbos you would need to clean it up. That would mean you would be Desecrating Shabbos it is this very reason that Hashem wants the stone floors. Therefore the Parsha ends talking about the stone floors and Shabbos.

-Dixie Yid

(Picture courtesy of starstore.com)

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Berachos "Refa'ainu"- Nafshi Cholas Ahavasecha - Audio Shiur

Here is the latest edition of Reb Yerachmiel's Community Kollel of Baltimore Tefillah Chaburah!

This past Sunday the Chaburah began its first shiur on the 8th bracha of Shemoneh Esrei, berchas "Refa'ainu", the blessing in which we beg Hashem to heal us, and Am Yisroel, in both body and soul. Quoting from the Sefer Chareidim and translating from Rav Shimshon Pincus' zt"l sefer "Nefesh Shimshon" on "Seder Ha'Tefilah", Reb Yerachmiel utilized Rav Pincus' heartfelt and emotional writing to also awaken our longing to be "Lovesick" for Hashem; "Nafshi Cholas Ahavasecha".

CLICK HERE to listen to the shiur. You can either "left click" to listen to the shiur now. Or "right click" and select "Save Target As" to download the shiur.

-Dixie Yid

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New Blog Explaning the Words to Well-Known Songs!

I want to share with y'all a relatively new blog that I found called "Know the Words," by a blogger called "CR." CR bascially set it up to address the fact that many people sing songs at Chasunahs and elsewhere, but they don't know what they're singing about and aren't able to be "mechavein libo lashamayim" as much because of that. To address this, he takes 2 or 3 songs per week and writes up a great background on what they mean, where they come from, and what they're about. Hatzlacha raba CR! Check it out!

-Dixie Yid

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One Cannot Know Hashem Until He First Knows Himself

My rendition of some words from my rebbe:

Rav Kook said, "'אם אין 'אני', אין 'הוא', ואם אין 'הוא', אין 'אתה." "If there is no "I," there can be no 'He.' And if there is no 'He,' then there is no 'You.'"

Pronouns like "You" and "He" imply a relationship between the one who is speaking and the one being referred to by the pronoun. If I do not know who "I" am, then it is meaningless to talk about "him" or talk to "You." When I say "Baruch Atah Hashem" in a bracha, Rav Kook is saying that it is senseless to say "You" to Hashem when I don't even know who the "I" is who is supposedly talking to Hashem!

We know from many places, including the Ramchal, and methodologically guided by the Bilvavi Mishkan Evneh seforim, that our avodah in this world is to be misdaveik, cleave ourselves to the Master of the World. However, If my whole avodas Hashem is just a collection of imitations of others, doing things that I've seen in seforim or aspects of avodas Hashem that I've read about which were shiach to big Tzadikim, but none of what I've done has been ME doing it for the sake of who I am, then it was never me who connected to Hashem. It was someone else.

If there is no "I," there can be no "You" in my "Baruch Atah Hashem."

The ultimate goal is indeed to connect to Hashem. But as I've written about before, until one knows himself, he won't have anyone to whom to connect Hashem to. So the pre-requisite avodah for many of us should be (in addition to our regular avodas Hashem, which should of course not be suspended) attaining self knowledge.

This is because when we can finally uncover our neshoma, our soul, we will know ourselves. And when we open the door to our own soul, inside of it we will find the "nishmas kol haneshamos," the Soul of all souls, Hakadosh Baruch Hu, the Holy One.

My rebbe highly recommends the sefer by the Bilvavi Mishkan Evneh author, "Da Es Atzmecha," "Know Yourself." He says that one could learn thousands of seforim and never find any guide to this pre-requisite avoda of self-knowledge which is as clear and simple as this sefer. (I think he's saying that from un-exaggerated personal experience!) He told the author that Klal Yisroel has been waitinf for this sefer since Ma'amad Har Sinai. He also recommends starting with chelek beis, the second half of the sefer, before going on to the first chelek.

IY"H, I think this needs to be a priority.

-Dixie Yid

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Rav Kook's Version of Hatikva, "HaEmunah"

Received by e-mail from Neil at Modern Uberdox:

Rav Avraham Yitzchak HaCohen Kook did not particularly care for Hatikvah (The
Hope). He objected to its inherent secularism. However, Rav Kook respected the
secular Zionists and felt there was an aspect of holiness to their work, even if
they did not intend it. He therefore abstained from opposing the use of Hatikvah
as an anthem. Nevertheless, Rav Kook wrote an alternate poem in response to
Hatikvah, entitled HaEmunah (The Faith), and hoped that it would ultimately
replace Hatikvah as the Israeli national anthem. That has not occurred and
Hatikvah has since been further sanctified by its continuous use over many
decades. With time, it has taken on a distinct religious patina even for the
Religious Zionist community. It is nevertheless appropriate that we study and
reflect on Rav Kook's poem and the Torah values it embodies, particularly on Yom
Haatzmaut. The text of HaEmuna appears above in Hebrew, English transliteration
and English translation:

HaEmunah (transliteration)

Le'ad chaya bi'lvaveynu
ha'emuna ha'ne-emana
Lashuv el eretz
kedoshenu
Ir bah David chana.

Shama naavod le'goraleynu
av hamon
kana
shama nichye chayenu
chayay adat mi manah.

Shama naavod
Elokeynu
be'chedva be'gila ubirnana
shama na'ale leragleinu
shalosh
paamim be'shana.

Torat chayim chemdateynu
mipi elyon nitna
netzach hee nachalateynu
mimidbar matana.

HaEmunah
(English translation)

Eternally there lives in our hearts,
the steadfast faith
to return to our holy land,
the city where David
settled.

There we shall work our inheritance,
[which the] father of
many [nations] acquired,
there we shall live our life
the life of the
innumerable community.

There we shall serve our God
with joy,
happiness and song
there we shall pilgrimage
three times each year.

Torah of life is our desire,
given from heavenly mouth,
forever
it is our heritage,
A gift from the desert

-Dixie Yid

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New Website! - R' Pinchas Koritzer & R' Refael of Bershad

Shoshana Bershad has come out with a new website which presents her extensive research into the Tzadikim Reb Pinchas Koritzer and Reb Refael of Bershad. It's worth a look-see!

TwoTzaddiks.org

-Dixie Yid

(Picture courtesy of A Simple Jew)

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Guest Dvar Torah for Emor - Why Give Thanks

Received this Dvar Torah in a comment to this post from this morning. Can you tell me who wrote this?

Parshas Emor

וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה לַיהוָה לִרְצֹנְכֶם תִּזְבָּחוּ

The Posuk structure is very strange what does it mean "When you give a Korban it should be willingly? The answer is Profound the Korban we are referring to is a Todah which is given after going through a life threatening experience. The person might say to himself, why should I thank God After all the reason I got out of this situation is because God put me into this situation? The Posuk foresees this situation and says no that is not the case you must give it לִרְצֹנְכֶם, and you must recognize that even though in your limited life view it was a negative experience your belief in Hashem tells you needed it.

בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה חַג הַסֻּכּוֹת שִׁבְעַת יָמִים לַיהוָה
וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ-עָבֹת וְעַרְבֵי-נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים

The Sefer Bnei Yissachar has some very interesting Remazim for Succos. It is said that the Lulav includes all of the Torah. The Bnei Yissachar Illustrates this point .The Torah starts with the word בְּרֵאשִׁית and ends with the words לְעֵינֵי כָּל-יִשְׂרָאֵלthe navi starts with וַיְהִי אַחֲרֵי מוֹת מֹשֶׁה and ends in Divrie Hayomim with אֱלֹהָיו עִמּוֹ וְיָעַל you put together the last and first letters you get Lulav. It is also interesting to note that Lulav is an Acronym for the words וטהר לבנו לעבדך באמת take the first letters and again you have Lulav. Another interesting one comes from the word Sukkah the structure of the letters can actually teach you the Halachos of how many walls are required to have a kosher Sukkah. There are 3 types of Kosher Succos one a Samech which has 4 walls first letter of the word Sukkah. Then a Mem which has three and half walls the second type of kosher Sukkah and then a Heh 2 and a partial wall the Third type of Kosher Sukkah and making up the word Sukkah.

וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם כָּל-מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ חֻקַּת עוֹלָם בְּכָל-מוֹשְׁבֹתֵיכֶם לְדֹרֹתֵיכֶם
The Posuk makes a very strange comment "and you call in middle of this day" what is its significance? The Brisker Rav answers based on a Rambam months are sanctified based on two witnesses. It would happen every once in a while that the witnesses would come late and say a while back I saw the moon and it was Rosh Chodesh. The Rambam says in this situation we declare the day the witnesses saw the moon Rosh Chodesh. This means in middle of the day it can theoretically become a day of Yom Tov. This Posuk is talking about Shavous which is not based on Rosh Chodesh but on Sefirah meaning once Pesach happened count Sefirah and in the end is Shavous. Therefore our Posuk says בְּעֶצֶם הַיּוֹם הַזֶּה on Shavous is the only day you can be מִקֹדֶשׁ in middle of the day because it is definitely Shavous because Rosh Chodesh does not affect it.

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