Rav Moshe Weinberger Shabbos Morning Drasha - Parshas Bo - Hashem's Bekeshe

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Bo. He has not yet reviewed this version so any mistakes are due to me. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE.

Rav Moshe Weinberger

Parshas Bo 5772

Hashem’s Bekeshe

This is the parsha of יציאת מצרים, the exodus from Egypt, which is the foundation of our אמונה, our faith in Hashem. “אָנֹכִי ה' אֱלֹקיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים,” “I am Hashem your G-d who took you out of the land of Egypt, from the house of slavery.” Shmos 20:2. Perhaps the most well known Ramban in all of Chumash is on the last pasuk in this week’s parsha, commenting on the mitzva of Tefilin. There (Shmos 13:16), the Ramban says that the world Hashem created is one where people have free will because Hashem is hidden and where people can deny all of the fundamentals of אמונה, faith. To counter this confusion, the miracles of יציאת מצרים, the exodus, demonstrate Hashem’s existence, His creation of the world, His knowledge of the events in the world, His providence, and His rulership over all creation. The Ramban says that Hashem gave us the mitzvos of Shabbos, Pesach, Tefillin, and many others so that we would constantly remember יציאת מצרים, the exodus, which will sustain and strengthen our אמונה, our faith in Hashem.

Many Tzadikim, including Reb Tzadok Hakohen of Lublin, explain an even deeper reason why יציאת מצרים, the exodus, is the foundation of our אמונה, our faith. They explain that when a person wants to start being an עבד ה', a servant of Hashem, whether it is a Bar Mitzva boy or someone in his thirties, fourties, or fifties, the יצר הרע, the evil inclination makes certain claims to dissuade him. It claims, “How can a nobody like you think that you can possibly be a great servant of Hashem?” Or it says “After what you have done, how can you think that you will be able to serve Hashem?!” The answer to this is זכר ליציאת מצרים, remembering how Hashem took the Jewish people out of Egypt. One should remember that if Hashem raised up the Jewish people in Egypt, who were slaves on the 49th level of impurity, to receive the Torah on Har Sinai over the course of just a few weeks, then surely any Jew can become a true servant of Hashem no matter who he is or what he has done.

Rav Naftali Ropschitzer explained the phrase in Kiddush, תחילה למקראי קודש זכר ליציאת מצרים",” “first of the holidays (lit. “the calls of holiness”) a remembrance of the exodus from Egypt,” along similar lines. He said that when a Jew first hears the call to holiness, he should not give up on himself or lose hope that he has the ability to change. He should rememberיציאת מצרים , how Hashem lifted the Jewish people up from the lowest place to stand on Har Sinai to receive the Torah, and he will be strengthened to know that he too can change and become great.

Yonatan Yoel (the Bar Mitzva bachur), you first put on Tefilin this week and the last pasuk in this week’s parsha is the mitzva of Tefilin. There is a story of Rav Yisroel Husiatiner, the son of Rav Mordechai Shraga and descendant of the Magid of Mezritch. Rav Yisroel said that when he first put on Tefilin as a Bar Mitzva bachur, his father, Rav Mordechai Shraga, told him the following story:

At the beginning, the Magid of Mezrich, their ancestor, traveled from place to place teaching the path of Chassidus. He came to one town and started speaking to a group of talmidei chachamim. Soon other villagers came to listen as well, and soon the whole town was on fire with the light of Chassidus. After a few months, the Magid told them that it was revealed to him that he needed to move on to a different place. The people of the town told him that they would be lost and begged him not to leave them because they did not have anyone else to lead them in the service of Hashem. He gave one of them his bekeshe and gartle and told them to go to the nearby town of Vitebsk. He told them that there, they would find a Jew named Mendel. They should put his (the Magid’s) bekeshe and gartle on Mendel, and then he would be their leader.

The Jews of the town traveled to Vetebsk and asked about someone named Mendel. People pointed out a young talmid chacham named Mendel, so they went to him and told him to put on the bekeshe and gartle. From the time that Mendel put on the Magid’s bekeshe and gartle, he was filled with a new light and became the tzadik we know today as Reb Mendele Vitebsker. Rav Mordechai Shraga told him that if the bekeshe and gartle of the Magid of Mezrich could turn a Mendel into Rav Mendeleh of Vitebsk, then surely Tefilin, which are Hashem’s garments, תפילין דמרי עלמא, can turn any Jew into a Tzadik.

The story is beautiful but it is very difficult to understand. It seems that the only reason the gartel and bekeshe had the power to turn Mendel into Reb Mendeleh of Vitebsk was because he already had all of the qualities of a Mendeleh of Vitebsk hidden inside. If they had put the bekeshe and gartle on some other Mendel, nothing would have happened. Furthermore, we have all been wearing Tefilin, Hashem’s garment, for years and we have still not become big Tzadikim.

The answer lies in the pasuk of the mitzva of Tefilin, which says (Shmos 13:16), “וְהָיָה לְאוֹת עַל-יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ ה' מִמִּצְרָיִם,” “and it shall be a sign upon your hand and as Totafos between your eyes that it was with a strong hand that Hashem took us out of Egypt.” We must remember that Hashem took the lowest people in the world out of Egypt and made them great. But just like Reb Mendeleh Vitebsker putting on the bekeshe and gartle of the Magid of Mezrich, they must have already had the latent potential to stand on Har Sinai and receive the Torah even before they were taken out. Yonatal Yoel, as you begin to put on the Tefilin of the Master of the World, it must be that you too already have a heart and a Neshama capable of אהבת ה', love of Hashem, and יראת ה', fear of Hashem.

We have learned that the pasuk says that we put the Tefilin “עַל-יָדְכָה,” “on your hand,” which the Gemara derives to mean that the Tefilin should be placed on the “יד כהה,” “the weak hand.” We wear the Tefilin on the weak hand to remind us that even when we feel incapable of growing and weak, we must remember that we have a Mendeleh of Vitebsk inside waiting to come out and that Hashem can take us out of our own personal limitations, our own personal מצרים, Egypt, and that we can become great.

Similarly, the head Tefilin are called “טוֹטָפֹת,” which Rashi explains is not even a Hebrew word. It comes from foreign languages. Hashem is telling us that even if real service of Hashem feels foreign to us, even if we want to say “that is not me,” the Tefilin remind us that real service of Hashem is not foreign to us at all. It is already within us, deep inside. We just have to remember and believe that it is there and that Hashem can bring it out from us.

“Hashem took us out of Egypt with a strong hand.” We may find it difficult to believe that people like us can go from where we are to receive the Torah on Har Sinai. But Hashem has does not have a “יד כהה,” “a weak hand.” He has a strong hand which can bring us out of our personal external limitations to long for and achieve greatness. When we put on Hashem’s bekeshe and gartle, it reminds us that He has the power to bring out the Mendleleh Vitebsker within each of us.

I heard an interesting observation from a certain chochom. In the old Gemaras, the title page had a statement to the effect that all references to גוים or נכרים, non-Jews, do not refer to the non-Jews of today who believe in G-d, but rather to the non-Jews who lived at the time of the Gemara, who served idols and were heathens. This chochom observed that many Jewish people today make the mistake to think that the references to Jews in the Gemara also only refer to the Jews of that time, but that they do not speak to us today.

Tefillin, and all of the mitzvos which are a זכר ליציאת מצרים, remind us of how Hashem took us out of Egypt, remind us that we can strive for holiness and service of Hashem no matter who or what we are right now. Just like Hashem redeemed the Jewish people from מצרים, may he remember us again בגאולה שלמה ואמיתית שיבא במהרה בימינו אמן.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Bentching Rectifies Sin

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Enjoy!

In many bentchers, the bircas hamazon is translated to mean ‘grace after meals.’ Why some translate the word bracha here to mean grace, when everywhere else the word blessing is used, is probably due to the fact that non-Jews call their prayers to G-d at meals, ‘giving grace.’ It really is a sad translation given that bentching accomplishes so much more than ‘giving grace.’ Let us learn.

Oros HaTeshuva (14:10) writes that if we have sinned in the area of eating, if wehave eaten for the wrong reasons, l’shem gashmiyus, even if we have eaten an achila gasah, gross overeating, we can always repent and transform the pesha, sin, into a shefa, abundant blessing (peshaand shefa have the same letters). Rav Moshe Weinberger, shlita,explains that this repentance can take place during bentching itself. Bentching helpsus sanctify the physical.

No matter howholy a person becomes, no matter how much focus he puts upon his soul and his spiritual growth, he must eat to survive. Whenever we eat, we necessarily admit that we are physical beings. We engage the material world and we enjoy bodily pleasure. In order to guarantee that we don’t become attached to the physical and move away from our previous spiritual state, we bentch.

In bircas hamazon, we state in the first blessing that Hashem nourishes the entire world, we then move to Hashem’s providing for Eretz Yisrael in the second bracha, and continue to the appreciation of Yerushalayim and the Beis HaMikdash in the third blessing. As we say the bentching, we progress in understanding Hashem’s involvement and Hashgacha to the entire world.

REPENTANCE

While eating,we were dealing only with ourselves and our needs; now, in bentching we have become involved with the entirety of the world,and especially with the totality of spirituality in the world—the Beis HaMikdash. This is our return and repentance. But our teshuva is notcomplete until we acknowledge that all suffering has a productive purpose that Hashem has in mind, even if we don’t understand it. This is the fourth bracha, HaTov VeHaMeitiv—despite the Jewish people’s defeat in Betar at the hands of the Romans, despite thesuffering, they did not feel abandoned by Hashem. Miracles are present even in destruction—the dead bodies laying for years in Betar did not decompose becauseHashem preserved them. Suffering has a productive purpose even if we don’tunderstand it.             

The bircas hamazon is essentially a spiritual journey, a tour-de-force of connection with Hashem. If our physical eating distanced us from Him, the bentching  brings us back. Rav Tzadok of Lublin writes that the source of all sin liesin eating with only physical pleasure in mind. Our constant challenge is tothink of our eating as a means to serve Hashem; eating to maintain our health and energy. The Gra in Even Shelaimah (2:2) says that if we eat with properintent it is considered as if we brought a korban,and any pleasure we derive from it is actually a mitzvah. 

In addition, according to Kabbalah, there are sparks of holiness present in food which nourish the soul. But these sparks can only be released if we eat with holiness and sanctity. When we bentch we display the innate holiness inour previous eating and the sparks are then released.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger Shalosh Seudos Drasha Parashas Vaera 5752 - The Darchei Noam of Slonim

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Vaera. He has not yet reviewed this version so any mistakes are due to the writer (and NOT Rav Weinberger OR my dear friend Dixie Yid).  You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger
Shalosh Seudos Drasha Parashas Vaera 5752
The Darchei Noam of Slonim: Shabbos, the rope of redemption.

(Original text of the Darchei Noam is in regular font. Rav Weinberger’s comments are in italics)

This is the end of a much longer Torah from the Darchei Noam where he talks about the four lashonos of geula and the four cups.

It's written in the Toldos Yaakov Yosef (Shmini 1 and other places) in the name of the Holy Baal Shem Tov זי״ע regarding the passuk in Tehillim (69:19) ״קרבה אל נפשי גאלה״, that before we daven for a גאולה כללית (general redemption) it's necessary to daven for an individual גאולה for ones own soul.

The Holy Baal Shem Tov is saying that in order to be healthy and ready to Daven for Geulah from the right place, we first have to Daven for our own personal redemption.

He also writes in a different place (Vayechi 5) that it's necessary to daven about the גלות (exile) of ones own soul, which is with the Yetzer Harah in the depths of the Klippos.

Galus is not just the place where you live it's also how you live.

As R. Mendele Vitebska writes in Pri Haaretz (V'etchanan) "it's obvious that a person that is not used to feel a desire for Kedusha (holiness), even if he understand intellectually what is correct and good and he has Emuna and has all the arguments against doing the wrong thing, he just doesn't have the ability to submit his will to the Creator ית״ש. And this is clearly the direct result of the Klippah (husk) that rules over him not giving him rest"

We might know intellectually what's right, what we are supposed to do, but the Klippah gets in the way.

When a person is under the influence of the Yetzer Harah and the Klippah he can't do anything. Even the power of Teffilah is taken from him by the Yetzer Harah. Teffilah in it's highest expression is like it's written (Tehillim 55:18) ״ערב ובוקר וצהרים אשיה ואהמה״ (Evening, and morning, and at noon, will I complain, and moan). And as it says in שיר הכבוד (Song of Glory) ״מדי דברי בכבודך הומה ליבי אל דודיך״ (As I speak of your glory, my heart yearns for your love).

But when a person is under the influence of the Yetzer Harah he can't daven such a Teffilah. The power to elevate himself through prayer is taken away from him. The whole effort of the Yetzer Harah is to rule over the soul of a person so that he will be completely in it's hands without a way out. What can a person do in such a situation? How can he be redeemed?

While we are awaiting the Great Geulah there are many Eitzas (pieces of advice) on what to do to try and connect to it in some way. But the main one that all Tzaddikim agree on is Shabbos.

The answer can be found in the words of our master מוהרשד״י זי״ע on the passuk ״וחגור נתנה לכנעני״ (Eshes Chayil). He explains that just like a חגור הצלה (life jacket) that we throw into the ocean for someone to hold on to the rope and be rescued, so is the Shabbos a life-jacket and a rope even for someone who is in the aspect of a כנעני (Canaanite). A person can be preoccupied with their body and materialistic things so that all the desires of the Land of Canaan are in his heart and yet Shabbos is still a rescue rope that he can grasp and be raised from his situation.

During the week we are so busy and distracted holding all kinds of gadgets and devices in our hands, scrolling up and down, that we don't even see the rope lying right next to us, much less hold on to it.

And this can be understood according to he words of the Pri Haaretz that the power the Klippos have over a person comes only from his lack of connection with his own חיבת הקודש (desire for Kedusha). And Shabbos gives a Jew that חיבת הקודש, like we say in zmiros (Baruch Kel Elyion) ״הן הכשר חיבת קודש גורלו״ (behold, worthiness for beloved holiness is his lot). In any situation that a Jew might be, if he keeps the Shabbos the way he is supposed to, Shabbos will bring him to חיבת הקודש. And when a person elevates himself from down below through חיבת הקודש, this awakes on him from above ״קרבה אל נפשי״ (bring my soul close), and this brings to ״גאלה״ (redeem it).

Every Jew has that חיבת הקודש but during the week we don't even feel it. However on Shabbos we connect to that deep desire for Kedusha. We hold on to that rope and we can feel a connection to the redemption.

As it's written in Pri Haaretz (Dvarim) that from every holy place the Klippos are removed. And from the power of Shabbos comes the freedom from the forces of evil. As it's written in the Holy Zohar (ח״ב קלה) "All wrathful dominions and bearers of grievance flee together".

Thus the Shabbos is the rope that is given for us to grasp and be freed even from such a situation of ״אין לאל ידו לעשות״ that can bring a person to יאוש (desperation). For the light of Shabbos illuminates every corner, and from any place of holiness the Klippos are removed.

Anyone that keeps Shabbos at a high level and holds on to it without letting go for an instant, no matter what his circumstances, even if he is in the aspect of כנעני and is drowning in the depth the Klippos, the Shabbos will be the rescue rope that can bring him out to great light.

May Hashem send us that big rope of the Great Redemption במהרה בימינו אמן.   

New Baby Eitzah's

It's been a long while since I have posted. Baruch Hashem we had a new son (Benyamin Chaim) and life has been very busy. My wife prodded me last night and said since you have not posted on Dixie Yid in a while ask for a eitzah.

So here it is: I am having a hard time holding my early morning seder and again this morning missed both my chabura and minyan. It is not like me to sleep through a alarm but I am simply drained and not sleeping. Can anyone provide some practical advice?

Picture courtesy of Marc's iPhone of his new son. Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger Shalosh Seudos Drasha Parashas Shemos 5752 - Noam Eliezer of Skulen

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Shmos. You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger
Shalosh Seudos Drasha Parashas Shemos 5752
The Noam Eliezer of Skulen on Ahavas Yisroel

(Original text of the Noam Eliezer is in regular font. Rav Weinberger’s comments are in italics)
The Noam Eliezer is a Tzaddik that I was zoche to see a number of times years ago. He is the Alter Skulener Rebbe Rav Eliezer Zushe זי״ע.

He writes on Parshas Shmos about the topic that we to discussed last week and we've been talking about recently. It's becoming increasingly apparent that our generation can no longer ignore the great Tikkun (rectification) that is needed in the area of Ahavas Yisroel (love of other Jews), to repair the terrible Pgam (blemish) of Sinas Chinam (baseless hatred) in order to bring the Redemption. 


In reference to the passuk in Shmos (1:10) “וְעָלָה מִן-הָאָרֶץ“ (and go up from the land). The Midrash (Shmos Rabba 1:9) comments “ועלה מן הארץ, כל זמן שישראל בירידה התחתונה הם עולים, ראה מה כתיב ועלה מן הארץ“ (“and go up from the land” when Yisrael are in the lowest place they go up like it says “and go up from the ארץ" ). Meaning that when they are at their lowest, on the ground, from there they go up like we say in our prayers “ומגביה שפלים עדי מרום” (He elevates the low ones on high). The Midrash continues: "As in Tehillim [42:26-27] “כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ; דָּבְקָה לָאָרֶץ בִּטְנֵנוּ“ (For our souls are bowed down to the dust; our belly stuck to the ground). And it’s at that time that “קוּמָה, עֶזְרָתָה לָּנוּ; וּפְדֵנוּ, לְמַעַן חַסְדֶּךָ“ [Arise to our help; and redeem us for your mercy]"

He is referring to the ארץ (land) as the place where we are at our lowest and it's from there that  we can be lifted up.

We can explain this according to what I heard from the Admor my father זצק״ל in the name of our Master the Holy Baal Shem Tov זי״ע when explaining our sages of blessed memory (Yevamos 63) about someone that lends a selah (coin) to a poor person “בשעת הדחק” (in his time of need). The passuk says (Yeshayahu 58:9) “ֲאָז תִּקְרָא וַיהוָה יַעֲנֶה, תְּשַׁוַּע וְיֹאמַר הִנֵּנִי“ (Then you will call and Hashem will answer; you will cry out and He will say ‘here I am’). How can we understand the expression of “בשעת הדחק” regarding the poor person. It seems unnecessary, because if he is poor, when is it not a time of need? The Baal Shem Tov explains that it refers to the “שעת הדחק” of the lender. Meaning that even if it is a time of need for the lender, if he still he goes out of his way and suffers some loss to save the poor person, regarding this it says “אָז תִּקְרָא וַיהוָה יַעֲנֶה“ (then you will call and Hashem will answer).

He is not just talking about giving money to a poor person. Sometimes you are in a bad place, feeling down but you can still go out of your way to help someone who might be worse off then you. You can still mechazek yourself and make an effort to give anything you might have to help a Jew in need: a good word, some chizuk, etc.

The holy people of Yisrael can excel in this trait. Even when they are down in the ground and find themselves in their lowest state, they still rise up to help one another and to save the poor and the broken hearted. Like we saw with our own eyes at the time of trouble and distress after the terrible war we went through. We saw Jews fresh out of the concentration camps that didn’t have anything, and even so they gave from their meager bread to the poor. They came to the  help out their brothers and in particular the children and the orphans. Regarding them I bring the passuk (Divrey Hayamim 1 17:21) “וּמִי כְּעַמְּךָ יִשְׂרָאֵל, גּוֹי אֶחָד בָּאָרֶץ“ (Who is like Your people Yisrael a unique nation in the earth). Even if they are down "בארץ", lowered to the earth, you can see their uniqueness in the high level of their צדקה (charity), and their unity in love and affection for one another. And this merit will stand for them to save them from all their troubles and to elevate them from their lowliness and poverty. As the passuk says “אָז תִּקְרָא וַיהוָה יַעֲנֶה“.

This is the meaning of the passuk “וְעָלָה מִן-הָאָרֶץ“. That their עליה (ascent) depends on their behavior when they are down on the ground and they still elevate themselves by saving one another. From this will come their עליה and their גאולה and the redemption of their souls.

With the current situation, we shouldn’t be focusing on what this one said or what that one said, what’s written in this article, or posted on that blog or that website. It’s just about what we should be doing to make a difference, what each one of us can do to give חיות to another Jew.

Food Obsession

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Enjoy!

Rav Moshe Weinberger, shlita, pointed out that when we devote too much thought and energy to the desire for eating, the tayvas achila, even if we wouldn’t be in violation of lo sasuru and ahavas Hashem, we would still actually be feeding our yetzer hara. Sifrei mussar and sifrei chasidus state clearly that the root problem which leads to all transgressions is indulging in food,being a ‘fresser.’
The nature of the human personality is that the more we focus and strengthen the soul, the higher spirituality we will achieve. The opposite is true as well. The more we strengthen and focus upon the body, the stronger our drive for physicality will become. The guf and the gashmiyus parts of ourselves will reign and slowly but surely we will head toward more and more bodily pleasures,ultimately leading to sinful bodily pleasures. Even if we didn’t do anything to tempt ourselves for transgression, sinful thoughts may still enter our heads asa result of the tayvas achila.
The main description of Esav’s evil that the Torah portrays is his eating habits. He asked Yaakov to pour the food into his mouth. “He ate, he drank, he got up, and he left; thus, Esav spurned the birthright” (Bereishis25:34). He was a fresser. TheTorah’s description of the wayward son, the ben sorer umoreh, is one who is a zolelv’sovei, a glutton and a drunkard—a fresser.In Parshas Haazinu, when Hashem is giving Klal Yisrael a warning of the terrible spiritual slide they could experience, He begins by saying that if the Jewish people become fat, they will remove godliness from themselves. “Jeshurunbecame fat and kicked. You became fat, thick, and rotund; it thus deserted Hashem, its Maker, and was contemptuous of the Rock of salvation” (Devarim32:15). 
TOO OBSESSED
If we become so obsessed with food, we are bound to sin. In fact, the very first sin in the history of the world came as a result of the tayvas achila—the forbidden tree, the eitz hadaas, looked too appealing to Chava and she ‘could not resist.’
     
A frum lifestyle necessarily presents challenges in the area of eating. When you do the math, we have approximately80 days a year (depending on how much we engage in Chanukah parties) which aredays of feasting, days with one or more festive Shabbos or Yom Tov meals.Almost three months of every year! The average non-Jew only partakes in such meals twice a year at their holidays. How many calories do we consume at the average Shabbos or Yom Tov meal? Anywhere from 1500-2000 calories per meal.Maintaining a healthy weight is an arduous task unless we train ourselves toeat in moderation.

We have to learn how to eat properly at all times, but especially at our seudos shel mitzvah. We have to learn how to eat in the way that Hashem wants us to eat.

Most of the time, we hardly stop to notice the blessing and the pleasurable taste of the food we are eating. Oftentimes, before we realize it, we are finished eating without having focused on an appreciation for the pleasure that Hashem hasgiven us. This is one of the major causes for overeating—eating without thinking. As doctors and nutritionists tell us, we should eat slowly and really enjoy the taste. In this way, we will feel full before we overeat. Chazal tell us that we should not talk while we eat and wolf down food without thought—ein masichin b’seudah. Besides the concern of choking, eating without talking and eating slowly helps us savor and appreciate the food,allowing our taste buds to enjoy while serving to prevent overeating.
Hashem wants us to stop. . .eat.. . . think. . . and appreciate. He wants us to thank Him for His blessings. He does not want us to overeat.
WHY DIETS DON’T WORK
The dieting industry in America is a multi-billion dollar enterprise. Experts are constantly thinking up new diets and new diet products in order to help people lose weight. But we all know from experience that the majority of diets simplydon’t work to help a person shed pounds for the long haul. Sure, the dieter loses weight initially but too often the pounds are “put back on” later. Why isthis so? The reason is because a person can’t live forever following a specific weight loss diet. You can’t live without carbs forever. You will cave in at a certain point and get tired of all of Atkins’ meat. And so on.
Diets don’t work because they don’t train us to change our overeating habits. They are trying to help us lose weight by eating in the same way, with the same tayvas achila, only we are supposed toexpress the tayvas achila with otherfoods that are supposed to help us lose weight at least temporarily. They create diet products so that we will still be able to feast on ice cream and cake but with less calories. They replace one tayvas achila with a different tayvas achila. This is why they don’t work long term.
The only eating change which will make a person lose weight for the long haul is to simply train oneself to eat less and consume less calories. This is what doctors and nutritionists call portion control and avoiding consistent and heavy snacking. It’s pretty simple. If you take in less calories than you give out you lose weight. This is why exercise is so important—you burn more calories than you normally would without exercise. It’s a very simple method but it’s truly the only method that has chance of working—reducing the tayvas achila.
You can eat all types of food when you live this way. The ‘reduction of the tayvas achila diet’ is very permissive.You must only make sure not to eat too much of something. Have a small piece of cake at times, just don’t lose yourself and eat the whole cake. Have a spoonful of ice cream—just leave it that. The truth is our taste buds are just as satisfied with a spoonful of ice cream as they are with a pint. If we savor the taste and eat slowly it has the same effect for our taste buds. Our stomachs can feel full on anything—we might as well make it food that is healthier and has less calories.
We have to stop using food as an emotional anesthetic. Even if we feel good and forget our problems during the short time we are eating, without real solutions our problems return shortly after, and all we received was excess calories in the end result.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger - Shabbos Morning Drasha Parshas Shmos - Life

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Shmos. He has not yet reviewed this version so any mistakes are due to me. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE.

Rav Moshe Weinberger

Parshas Shmos 5772

The Preciousness of Life

I would like to speak about life, which, admittedly, is a big subject. I was thinking about this because on Monday, as I was being מעביר סדרה, going over the parsha, I received a phone call from a friend. He told me that his newborn niece, who was a triplet, had just passed away that day. Just as he called, I was up to the pasuk which related the story of how Moshe was born to Amram and Yocheved (Shmos 2:1): “וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת-בַּת-לֵוִי,” “and a man from the house of Levi went and took a daughter of Levi.”

The Gemara in Sota 12a explains where Amram “went” in the pasuk. He had, after all, already married to Yocheved earlier. According to the Gemara,

להיכן הלך אמר רב יהודה בר זבינא שהלך בעצת בתו תנא עמרם גדול הדור היה כיון >שראה שאמר< [שגזר] פרעה הרשע כל הבן הילוד היאורה תשליכוהו אמר לשוא אנו עמלין עמד וגירש את אשתו עמדו כולן וגירשו את נשותיהן אמרה לו בתו אבא קשה גזירתך יותר משל פרעה שפרעה לא גזר אלא על הזכרים ואתה גזרת על הזכרים ועל הנקיבות פרעה לא גזר אלא בעוה"ז ואתה בעוה"ז ולעוה"ב

Where did [Amram] go? Rav Yehuda bar Zvina says: He “went after” his daughter’s advice. The Tana says: Amram was the great scholar of the generation. When Paroh decreed that every baby boy would be thrown into the river, he said “we are working for nothing.” He stood up and divorced his wife. Then everyone stood up and divorced their wives as well. His daughter said to him, “Abba, your decree is worse than Paroh’s decree. Paroh decreed only against the boys and your decree is also against the girls. Paroh only made a decree in this world. But your decree is in this world and in the next world.

We can understand Miriam’s argument that under Paroh’s decree, only the boys would be deprived of life, but that under Amram’s decree, no girls would be born either. But her second argument, that under Paroh’s decree, the boys would at least have a share in the world to come, but that under Amram’s decree, the boys would not have a share in the world to come, is more difficult to understand. Rashi on the Gemara in Sota explains that under Paroh’s decree, the boys would still have a share in the world to come because “שנולדים ומתים וחוזרים וחיים הן לעוה"ב,” “they are born and then die and then come back to life in the world to come.” Amram apparently agreed with Miriam’s point since he remarried Yocheved. But why did he agree? How do these children acquire a share in the world to come after only a few hours of life? They would never have the opportunity to do mitzvos or learn Torah. On what basis can they have a share in the world to come?

In addition, the Gemara in Eiruvin 13b concludes that “נוח לו לאדם שלא נברא יותר משנברא,” it would be easier for man not to have been created, than to have been created. If this is the case, how could Miriam have argued, and how could Amram have agreed, that it would be better for the boys to be born and then immediately killed than not to have been born at all?

In addition, the Alter from Slabodka has a fascinating pshat in the well-known Gemara in Nida 30b, which says “ומלמדין אותו כל התורה כולה ... וכיון שבא לאויר העולם בא מלאך וסטרו על פיו ומשכחו כל התורה כולה ,” “they teach [the fetus] the whole Torah, and when he comes into the air of the world, an angel comes and smacks him on the mouth and he forgets the whole Torah.” The Alter explains that the smack given by the angel is actually his mere presence in the world, with all of its problems, troubles, and suffering. This world is the smack that makes a person forget the Torah, forget why he is in this world, and forget the world to come. If that is the case, how can Miriam and ultimately Amram maintain that the baby boys will acquire the world to come by entering into this world? It is precisely this world and all of the suffering they would endure in their short lives that would cause them to forget the world to come!

After thinking about this after the phone call from my friend, I remembered a teaching from Rav Chaim Zaichik of Novarkdok in his sefer Ohr Chadash. Rav Zaichik was explaining the purpose of a newborn baby’s life. He pointed out that a newborn baby has no דעת, no intelligence. He does not make any choices or have any conception of what is happening around him. He cannot see or hear very much for the first few days of life,. What, then, is the quality, purpose and nature of that life? Rav Zaichik answered that “ומ"מ, מאושר הוא רק בשביל הימצאו באויר העוה"ז, בעולם הבחירה, באויר של השוק בו קונים עוה"ב,” “nevertheless, [a newborn baby] is fortunate by virtue of his very existence in the air of this world, the world of free choice, in the air of the marketplace in which one acquires the world to come.” Rav Zaichik explains that merely being in the air of the world of free choice, he acquires a share in the world to come. Although a newborn is the subject of others choices at the beginning, rather than being an active participant in the process, his mere presence in this world gives him a connection with the שוק הבחירה, the marketplace of free choice.

Life in this world is so precious that even a one-day-old baby, who accomplishes nothing on a conscious level, acquires the world to come through his very existence in the world of free will. If a one-day-old child’s life in this world is so precious, then our time which we can use to do mitzvos in this world must be even greater. Our entire life in the world to come built from the mitzvos we accumulate in this world. In fact, the world to come is also called גן עדן, the garden of delight. When we do mitzvos and learn Torah, we are planting seeds which grow into the beautiful garden which is our life in the world to come.

Miriam told her father, and he ultimately agreed with her, that it is כדאי, worthwhile for a child to live for just a few hours in this world than not to be born at all. The suffering he experiences and breathing the air of the world of choice for even a short time will give that child a place in the world to come. Rav Moshe Feinstein once wrote to a woman who had lost a baby that she should know that in the time of תחיית המתים, the resurrection of the dead, the baby will come back to life and they will have the opportunity to raise him and get to know him. Even though the child had lived for a very short time, that was enough for him to acquire his “ticket” into the next world where they would be together again.

In the Chofetz Chaim’s yeshiva in Radin, there was a young man who was very sick. The borchurim in the yeshiva decided that they would take a collection and give time from their own lives to extend the sick bachur’s life. One boy gave one day, another offered two days, and some even gave a week or two of their lives. A group of borchurim went together to ask the Chofetz Chaim what he would give. He was the first person, however, to tell them that he had to think about it and that they should ask him again the next day. When they came to the Chofetz Chaim the next day, he answered them, trembling, that he was giving five minutes of his life for this young man. The bachurim were disappointed that the Gadol Hador had not offered more time. Some of them assumed that he did not give more because he was already at least ninety years old, and that he could not afford to spare any time at his age.

The mashgiach of the yeshiva, however, explained to the bochurim that they did not understand. The Chofetz Chaim uses every single second of his life to the fullest. Every moment is so precious. For him, the mashgiach explained, five minutes was an unbelievable sacrifice.

There is a story about the Tzadik, Reb Moshe Leib Sosover. Early in his marriage, his father-in-law supported him while he learned. He was, however, not happy that Reb Moshe Lebi was still learning and wanted him to go into business. Finally, he told Reb Moshe Leib that he could no longer support his learning, and that he had to go out into the business world. Although Reb Moshe Leib was not happy about it, he agreed but explained that because he had no business experience, he did not know what to do. His father in law told him to go to the trade show in Leipzig, where he should take a sum of money, buy merchandise at a low price, and then bring it back to sell at a higher price.

Reb Moshe Leib agreed and went with the sum of money to Leipzig. When he got there, he was approached by a few meshulachim who needed tzedaka, so he helped them out. He did not have much left, so he went to some other merchants who, as it turns out, were not very honest and asked them what he should buy. They gave him bad advice and in the end, he had to return home to his wife and father-in-law with nothing. When he finally reached home, his children answered the door expecting him to have brought them toys as the other fathers who returned from Leipzig were accustomed to doing. They opened the door and said “Welcome home Tatty! What did you bring us?” He saw his children, his wife, and even his in-laws waiting expectantly to see what he brought home. He looked at them and admitted “I brought nothing” before he fainted and fell to the floor.

Everyone was very concerned and when he came to, he began to cry, and he said: When I was sent from heaven into this world, I was sent to collect Torah and good deeds, but what do I have? When I return back to my Father in heaven and he asks me what I brought back, what am I going to answer him!?

Every second in this world is so precious. What are we going to bring back to the next world? Are we busy collecting silliness and worthless trinkets? Or are we filling shopping bags full of Torah and mitzvos to bring home from the שוק הבחירה, the marketplace of free choice.

אם ירצה ה', we should all realize how precious every second of life is, and we should grab every single opportunity for more Torah and more mitzvos and not waste our lives with שטותים והבלים, nonsense and vanity. With that, may we be זוכה, merit ביאת משיח צדקינו שיבא במהירה בימנו אמן.


Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger - Shalosh Sheudos Parshas Vayechi (sorry late) - Sfas Emes

Once again, see below for Dr. Efrayim Nudman's write-up of Rav Moshe Weinberger's Torah from Shalosh Sheudos at Aish Kodesh. This is from last Shabbos, Parshas Vayechi. He wrote it up earlier last week, but neglected to post it because of some craziness at work. Sorry! My fault. Not Dr. Nudman's. Also, this is a chazaka [bli neder] for him I believe!  You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Shalosh Seudos Drasha Parashas Vayechi 5752

This is the last Torah of the Sfas Emes. It was said a few weeks before he was niftar and it’s the basis for Sefer being called Sfas Emes. And it’s a Torah that speaks directly to us and the situation we are in today.

On the passuk (Bereshit 49:1) “הֵאָסְפוּ וְאַגִּידָה לָכֶם” (Gather yourselves together, that I may tell you) the Midrash writes (Rabbah 98:3) “שזכו מכאן לקריאת שמע וכו” (from this they deserved Krias Shma).

For Shma Yisrael to exist there needs to be a metzius of אסיפה (gathering). Hashem cannot be “אחד” unless Klal Yisroel is in a state of complete unity. ֿ

It says in Avos (4:14) “כל כנסיה שהיא לשם שמיים, סופה להתקיים” (any gathering that is for the sake of Heaven will endure). And this כנסיה (gathering) was obviously for the sake of Heaven. And because of this it will endure forever. As it says (Bereshit 49:1) “אֲשֶׁר-יִקְרָא אֶתְכֶם, בְּאַחֲרִית הַיָּמִים” (that which shall befall you in the end of days). That this gathering was a preparation for all generations. ֿ

The Shvatim were completely different from one another. They had different yeshivas, different Batey Midrashim, they wore different levushim, different hats and yarmulkas. But Yaakov needed them all gathered around him together.

And also the receiving of the Torah later was due to this כח (power), as it is written (Dvarim 33:4) “מוֹרָשָׁה, קְהִלַּת יַעֲקֹב” (an inheritance of the congregation of Jacob).

Kabalas HaTorah can also happen only when Am Yisrael is completely united. They need to be in a state of “קהלת יעקב” Like we know from the passuk “וַיִּחַן-שָׁם יִשְׂרָאֵל” that Rashi explains to mean that they encamped there like one man, with one heart. Only in that state were they able to receive the Torah.

And any אסיפה (gathering) that is for the sake of Heaven draws from the כח (power) of Yaakov, because Yaakov is included in it as it says in the Zohar Hakadosh (Zohar Vayigash 207a and Vayechi 234a).

During the Holy Shabbos, that is a time of אסיפה (gathering), we merit נחלת יעקב (the inheritance of Yaakov) (Shabbos 118a). And all Yisrael is called in the name of Yaakov and Yisrael. Thus we see that the root of all כנסיה (gathering) comes from Yaakov.

Shabbos is unity, where everything goes back to the אחד that is Hashem. Shabbos is for Kehillas Yaakov. And any division and separation comes only from the פסולת (impurity). It’s from that פסולת that all hatred and all anger comes. It’s only from that פסולת inside a Jew that he can spit chalilah on another Jew.

Shabbos cleanses all the פסולת, because Shabbos is Kulo Tov. And once the פסולת is cleaned up from inside a Jew then obviously he’s going feel connected to every other Jew, he’s going to be able to see the beauty of every Jew.

This is the meaning of the passuk “בִּקְהָלָם אַל-תֵּחַד כְּבֹדִי” (unto their assembly let my honor not be united). That he knew that all the Kehillos will gather through his כח and he warned “אַל-תֵּחַד כְּבֹדִי” that his Kovod (honor) not be joined with them unless it will be a gathering for the sake of Heaven.

Rashi explains this passuk as referring to Korach. Korach is the prime example of a gathering that is NOT for the sake of Heaven. He is the source of all Machlokes. And Yaakov did not want to have any part of it. And that’s why the passuk only relates Korach’s lineage “בֶּן-יִצְהָר בֶּן-קְהָת בֶּן-לֵוִי” but does not connect it all the way to Yaakov.

As it’s written (Micah 7:20) “תִּתֵּן אֱמֶת לְיַעֲקֹב” (Truth is given to Yaakov). And a gathering that is for the sake of Heaven is called אמת (truth). As it’s written (Yirmiahu 10:10) “וה’ אלקים אמת” (and Hashem is a G’d of Truth) and He is מתקיים.

As we say on Rosh Hashana “וקיים אמת מלכינו ובדרך “.

Yaakov is אמת and because of that he is קיים (permanent). Because only אמת can be קיים. The people causing all the problems are filled with שקר (lies) and emptiness and therefore all of their actions in Beit Shemesh and Yerushalayim cannot possibly have any קיום, any enduring effect, or meaning.

Thus the reading of the Shema comes from within the אסיפה of Klal Yisrael.

Only through אסיפה can Shma Ysrael be קיים.

Because the testimony about Hakadosh Baruch Hu cannot be from one individual but only from Klal Yisrael. Like it’s written (Dvarim 6:4) “שְׁמַע, יִשְׂרָאֵל”: Shema is a joining together and a gathering, and only on this can there rest the names of “ה׳ אלוקינו”. And only then it will be להתקיים. Like it’s written (Mishley 12:19) “שְׂפַת-אֱמֶת, תִּכּוֹן לָעַד” (Lips of Truth will be established forever).

These were the last public words of the Sfas Emes. The words of Mishley “שְׂפַת-אֱמֶת, תִּכּוֹן לָעַד”. The “lips of Truth”. And this is why his sons and sons-in-law chose them for the title of the Sefer.

This week we’ll again be zoche to have the great Tzaddik Rav Mottel Zilber visit us. He wants to give over to us a maamar on the Essence of Chassidus Today. This is what the Baal Shem Tov came to reveal to us; the need for unity, for Jews to love each other, and gather together in Avodas Hashem. This is what we are doing right now, sitting together “שֶׁבֶת אַחִים גַּם-יָחַד” Singing and learning together.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

How Well Do You Know the Sheppard?

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Enjoy!

Rav Moshe Weinberger, shlita, tells the story of a British poetry reading contest gathering where contestants would read apiece of poetry of their choice and then submit to an evaluation from the listening audience. Throughout the evening, tens of contestants stood up and read their poems in the most dramatic and highly sophisticated and refined Queen’s English accent that they could muster. The final contestant, a young man in his twenties, put on a tremendous show, demonstrating great emotion and passion as he chose Psalm 23 for his reading, the perek we know of as MizmorL’Dovid Hashem Ro’ee Lo Echsar—Hashem is My Shepherd, I do not lack anything.
The audience was extremely moved, more than it had been the entire night, as the charming young man read the beautiful paragraph written by Dovid HaMelech. It was clear to all who the winner of the poetry reading was to be. Even the many other poetry readers that evening knew they were masterfully outdone.
But just asthe wonderful event was drawing to a close, an old European Jewish man with a heavy Yiddish accent raised his hand and asked for a chance to take part as a contestant in the poetry reading contest, requesting to also read Mizmor L’Dovid Hashem Ro’ee Lo Echsar.
The chairman of the evening did not know how to react; the scene and the request seemed so comical. How in the world did this old Jew who spoke broken English think he could impress a classy British audience? The chairman did not know whether to laugh or shriek at the man for displaying such foolishness in front of such a refined listening group.
After a few minutes, with the crowd murmuring, the chairman composed himself and finally said, “Of course, you may enter into the reading contest. We allow all those present to attempt a reading if they so desire.” The chairman figured that hearing the old man make a fool out of himself would add a touch of comedy and be a nice way to end the evening.
The oldEuropean Jewish man with the Yiddish accent got up in front of the gathering and began to slowly recite the pasukim in the best English he could provide. “Hashem is My Shepherd, I do not lack anything . . .” The old man read the words with such emotion and meaning—hispassions and intensity were palpable. “In lush meadows He lays me down. . .” The British smiles and yearnings for laughter transformed quickly to eager and fixated listeners, hanging on every word. “He restores my soul. . . Though I walk in the valley of death, I will not fear because You are with me. . .”

By the time the man completed his reading, many in the audience were moved to tears—and anew poetry reading champion was crowned—but shockingly, it was not the young man in his twenties. No, the old European Jewish man with the Yiddish accent was the British poetry reading winner!
The young man in his twenties was crushed. He had worked and practiced so long for this event. He knew he did an excellent job with his reading and thought he had won handily—and he was about to win—until this mysterious old man ‘stole’ the award right out of his hands. Despite his disappointment, the young man was one to find a way to learn and improve his skills if he could. He ran up to the old man and new poetry champion and asked,“What was it? How did you manage to outdo my performance?”
The old man smiled and said, “You did a masterful job. Your reading was clear, impeccable and dramatic. The only advantage that I have over you is that I know the Shepherd! He’s my Father. He’s my Friend. I know the Shepherd very well.”
Do we know the Shepherd? Do we even want to know the Shepherd? Do we even want[1] to want to know the Shepherd?

If we want to know the Shepherd we have to relate and talk to Him throughout the day.

[1] Rav Weinberger quotes Torah sources which say that ‘wanting to want’ until ten times, i.e. wanting to want to want to want, etc. is still considered sincere.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger Shabbos Morning Drasha - Vayechi - Chizuk

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Vayechi. He has not yet reviewed this version so any mistakes are due to me. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE.

Rav Moshe Weinbeger

Parshas Vayechi 5772

The Chizuk of Parshas Vayechi

I want to wish a mazel tov to Hudi (the Bar Mitzva boy) and to his entire family. I hope that all of us, and especially Hudi, can all get some חיזוק, encouragement, from what we learn from the parsha.

The entire parsha is filled with חיזוק, encouragement. It says (Bereishis 48:2) “וַיִּתְחַזֵּק יִשְׂרָאֵל,” “and Yisroel strengthened himself.” We also end the parsha with “חזק חזק ונתחזק,” “be strong, be strong, and be strengthened.” Even in the haftara, as Dovid Hamelech is approaching his death, he says to his son Shlomo (Melachim 1:2:2), “וְחָזַקְתָּ וְהָיִיתָ לְאִישׁ,” “strengthen yourself and be a man.”

This last pasuk is particularly relevant to the Bar Mitzva boy as he becomes a man, because the Rishonim (see, e.g., Rashbatz Magen Avos 5:21) derive the fact that a boy becomes a man from the pasuk regarding Shimon and Levi (Bereishis 34:25) “אִישׁ חַרְבּוֹ,” “each man with his sword.” Because Levi was thirteen at the time, this indicates that the earliest age a boy can be called a man is thirteen. Dovid Hamelech’s words “וְחָזַקְתָּ וְהָיִיתָ לְאִישׁ,” “strengthen yourself and be a man” are therefore particularly appropriate for one who is beginning of the path of adulthood.

Hudi, as you become a man, Dovid Hamelech is giving you חיזוק, telling you to strengthen yourself. But what sort of חיזוק does a Bar Mitzva bachur need? Usually, something only needs to be strengthened if there is something wrong. A Bar Mitzva boy has everything though. He has a family who loves him, everything he needs, and good friends.

There is another question as well. When Yaakov blesses his children in this week’s parsha, it says (Bereishis 49:28) “כָּל-אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר-דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם,” “All of the tribes of Yisroel are twelve and this is what their father said to them and blessed them, each man was blessed according to his blessing.” According to the מפרשים, the commentaries, Yaakov gave each one the ברכה, the blessing that was coming to him, each one according to his own nature and his own character traits. That is why, with regard to Yaakov’s bracha for Ephraim and Menashe, Yaakov told Yosef (Bereishis 48:19) “יָדַעְתִּי בְנִי יָדַעְתִּי,” “I know my son, I know.” In other words, Yaakov was telling Yosef “I know the nature of each child and I cannot switch one ברכה for another. Each one must receive the exact blessing which is fitting for him based on his particular nature.” A particular blessing can only take effect in one whose nature fits that blessing, “אִישׁ אֲשֶׁר כְּבִרְכָתוֹ,” “each man according to his blessing.”

This means that each of the blessings were already natural to each person. Yosef inherited his צדקות, his righteous ability to separate from immorality, from his mother Rochel, who was a צדקת, a righteous woman. Yehuda’s ability to admit, which made him fitting to be the father of Jewish kingship, was natural to him because he inherited it from his mother Leah, who said (Bereishis 29:35) “הַפַּעַם אוֹדֶה אֶת ה',” “this time I give thanks [lit. “admit”] to G-d.” According to Esther Raba 6:12, Binyomin’s inherited his ability to stay silent about what really happened to Yosef from his mother Rochel who stayed silent in order to avoid embarrassing her sister Leah. That is why Binyomin’s stone in the Choshen is the ישפה, which stands for the words “יש פה,”“he has a mouth,” as if to say that he has a mouth but he keeps silent about the sale of Yosef. Mordechai and Esther, also descendants of Binyomin, similarly inherited their ability to stay silent by not revealing the fact that Esther was Jewish from Rochel. Shaul also inherited his ability to be silent about being appointed king from his great-grandmother Rochel.

Why then is it so great that Yehuda merited kingship because he confessed publicly in the story of Tamar? That trait was natural to him because he inherited it from his mother! One can ask the same question about Binyomin, Yosef and the other sons of Yaakov as well. They were blessed according to traits they possessed naturally, so why all the fuss over accomplishments which came naturally to them?

Reb Yerucham Levovitz of Mir explains the meaning and essence of חיזוק, encouragement, and his explanation will resolve all of the foregoing questions and teach us what we need to know to become great and reach שלמות, the fulfillment of our personal potential. According to Reb Yerucham, חיזוק means that a person takes the natural strengths Hashem planted within him, and then guarding and strengthening them. If a person does not abandon those strengths, but instead strengthens and increases them, then he will attain greatness. If he does that, then even his natural negative character traits will be transformed for the good.

The area in which a person is strong has a special חן, a charm in that person’s eyes to the extent that he cannot see how other people, who weak in his area of strength, can be so weak in that area. If two people are talking, and one of them is very talkative and the other is more inwardly focused, the quiet one will think “How can this guy talk so much?” and the talkative one will think “Doesn’t he have anything worthwhile to say?”

It is Hashem’s will, however, that each person embrace and strengthen his natural strengths and build his entire life around them because if he does so, he will become great in those areas. “וְחָזַקְתָּ וְהָיִיתָ לְאִישׁ,” “strengthen yourself and be a man.”

Ostensibly, it sounds very easy to embrace what you are naturally inclined to do anyway and strengthen that. But this is not so, especially for a Bar Mitzva boy. One’s friends, other people, and even certain inclinations within oneself try to pull him away from his inner nature and to do things that are against his nature. Avoiding that requires tremendous חזוק, encouragement and strength. One experiences many tests in life which are designed to tempt a person to rebel against his own nature.

When one strengthens himself in the areas where his natural talents and inclinations lie, he will become great. It is very tempting to dismiss the things which come easily to a person precisely because they are easy and come naturally. That is why one must strengthen himself by realizing that he does not need to seek out new and novel things to focus on. Rather, if he guards, develops, and strengthens his natural strengths and talents, he will become truly great. One does not need to become someone else to become great. Rather, he must become great in who he already is.

Perhaps this principle can also explain the Gemara in Megila 28a, where a number of Amora’im are asked to explain what they did to merit a long life. One of the exchanges went as follows: “שאל רבי את ר' יהושע בן קרחה במה הארכת ימים ... א"ל מימי לא נסתכלתי בדמות אדם רשע,” “He asked Rabi Yehoshua ben Karcha, ‘With what did you merit length of days?’ He answered him, ‘In all of my days, I never gazed into the face of an evil person.” Each one of the Amora’im cite one specific detail of halacha that they observed very carefully as the reason for their old age. For Rabi Yehoshua ben Karcha, it was the fact that he never stared intently at the face of a wicked person.

Superficially, it is a difficult Gemara to understand. These sages spent their entire lives immersed in Torah and tefilla. Why would anyone wonder how they attained their long life? They were righteous people who lived every moment in the service of Hashem. Of course they lived a long life.

With Reb Yerucham’s teaching, however, we can understand the Gemara. Rabi Yehoshua ben Karcha, for example, must have seen from a very young age that he had a natural aversion to evil. He naturally understood the difference between good and evil, between holy and the profane, and between the Jewish people and the nations of the world. Because he strengthened that trait, guarded it, and increased it, he was able to build up a life around that trait and make himself into a Reb Yehoshua ben Karcha.

Reb Tzadik Hakohen in Tzidkas Hatzadik 213 quoted Divrei Hayamim 2:4:10, where the judge Yaavetz asked Hashem “וְהִרְבִּיתָ אֶת-גְּבוּלִי ” “expand my borders.” On a simple level, Yaavetz was asking Hashem to expand the borders of Eretz Yisroel. But Reb Tzadik explains on a deeper level that he was asking Hashem to take who he was and help him grow and expand that aspect of himself so that he could build an even greater self on the foundation of his own inner strengths.

One must be very careful, however, to use his natural inclinations for good. A natural inclination like Rabi Yehoshua ben Karcha’s, to turn away from anything evil, can be used to build a truly great person and build Yiddishkeit, or a person could use that inclination the wrong way, spit on little children in Beit Shemesh, and destroy Yiddishkeit (more from Rav Weinberger on that topic HERE).

I will share you the following story, the message of which is essential to successfully implement Reb Yerucham’s principle. If one does not understand this, everything said before will not amount to anything.

I recently read a story about the first meeting between Rav Moshe Shternbuch, one of the foremost poskim today in the Beis Din of Yerushalayim and the Tchibiner Rov, the Gadol Hador in Eretz Yisroel at the time. People were excited about the meeting because the Tchibiner Rov was going to talk in learning with the up-and-coming young עילוי, genius, Rav Shternbuch. At the meeting, the Tchibiner Rov asked Rav Shternbuch an extremely difficult question. None of those present knew the answer but Rav Shternubch immediately gave a brilliant answer which resolved the difficulty.

All of those present were amazed at the answer but the Tchibiner Rov pointed accusingly at Rav Shternbuch and told him, “That’s not your answer!,” as if to imply that he had seen the answer somewhere before but presented it as if it were his own. Rav Shternbuch remained silent because he knew that he had just thought of the answer on the spot. After a short while, the Tchibiner Rov explained to Rav Shternbuch, that he was only able to give such a brilliant answer because of his mother’s tefilos for him during candle lighting on Friday nights.

Hudi, we all have our own unique talents and inclinations which we must develop and guard in order to become great. But you must realize that it is the tefillos of your parents who constantly daven for your success that are the source of those strengths.

I want to give you a ברכה, a blessing Yudi, that you and all of us merit to embrace and strengthen our own natural כחות, the strengths that Hashem gave us, so that we will become great people and merit the גאולה שלמה ואמיתית שיבא במהירה בימינו אמן.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Should One Wear His Gartle on the Inside or the Outside?

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Enjoy!

Someone oncecame to Rav Moshe Weinberger (of Woodmere), shlita,and told him that his resolution for the year was to start wearing a gartel for davening. Rav Weinberger asked the man, “Why do you think youshould wear a gartel?” The manreplied, “Rebbe, you wear a gartel andI figured that I would begin to respect prayer more if I also wore a gartel.”

RavWeinberger responded, “Whether or not you should wear a gartel is its own subject. But don’t think you are doing teshuva just because you have decided tostart wearing a gartel. Repentancemust begin from within, not from without. If you want to work on bettering yourdavening, work on the root, the pnim, the inner self, the inner reasonwhy you don’t daven as you shouldnow. Merely putting on a gartel has nothing to do with a true path of teshuva.”

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Last Push for Siach Yitzchak Raffle!

Hi, my son's yeshiva, Siach Yitzchak, is in the last day before its annual raffle. This is an amazing yeshiva and I see the kids come out really excited about Yiddishkeit and davening. The raffle is for $20k in cash, $25k toward a new kitchen, a trip to Israel for 10, or a new minivan. Tickets are $100 for 1 or 5 for $360. This is the last push. If you can, please buy a ticket online at this link: https://www.minivanraffle.org/submission_new.aspx. Just write "Dixie Yid" in the "referred by" box.

Yasher koach in advance if you can help!!!

Shalosh Sheudos - Rav Moshe Weinberger - Parshas Vayigash 5772

Dr. Efrayim Nudman has graced us once again with a write-up of Rav Moshe Weinberger's Torah from Shalosh Sheudos at Aish Kodesh this Shabbos, parshas Vayigash. You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Vayigash 5772

 (Original text of the Ksav Sofer is in regular font. Rav Weinberger’s comments are in italics)

Writes the Ksav Sofer on the pasuk (Bereshit45:15) "וַיְנַשֵּׁק לְכָל-אֶחָיו, וַיֵּבְךְּ עֲלֵהֶם""And he kissed all his brethren, and wept over them".

“The midrash (רבה לג,יג) says that just like Yosef was not consoled with his brothers but through his crying, so Am Yisroelis not going to be redeemed but with their crying. Like it says in Yirmiahu(31:8) "בִּבְכִי יָבֹאוּ,וּבְתַחֲנוּנִים אוֹבִילֵם""They shall come with weeping, and with supplications will I lead them".
And according tomy humble understanding as I've explained in other places what the pasuk says in Tehillim (90:15) “שַׂמְּחֵנוּ, כִּימוֹת עִנִּיתָנוּ:   שְׁנוֹת, רָאִינוּ רָעָה”“Make us glad according to the days where You afflicted us, according to theyears where we have seen evil” is that because of  the length of our Galus we have lost the feeling for the good that we had. We have lost our memory and we don't even know what we are missing anymore, and we can't even cry about our loss.”

We don’t even understand what we dont’ have without moshiach. We don’t understand what the Tzura of a Yid should be, whatklal Yisroel should look like.

“But when we will return to our land (with the complete redemption) we willbe able to see with our own eyes what we've been missing all these years.”

At that moment when Hashem will reveal himself to us we will be able to understand it.
“Then our eyes will fill with tears over our loss for all these years and so many generations. And "בִּבְכִי יָבֹאוּ" means that there will be a crying of great joy and at the same time a crying of sorrow and grief over the past as we said.”

Every year in Tisha B’Av we talk about how we can’t even understand what it means to live without Nevuah, without a BaisHa Mikdash, what our lives are missing.

“We see that when Yosef was sold to slavery he was greatly distressed over being separated from his brothers and father. But over time he started forgetting about it. And he called his son Menashe "מְנַשֶּׁה: כִּי-נַשַּׁנִי אֱלֹהִים” “for G’dhas made me forget”.

But when he revealed himself to his brothers he was upset and crying over being separated from such Holy Tzaddikim for so many years. And this is what it says in the Midrash "just like Yosef revealed himself to his brothers weeping, so Klal Yisroel will return weeping”. And it seems to me that this is why it says"and Yosef cried over them"and not that they cried over him.Because they where always crying. Like it says later (Bereshit 43:34) "וַיִּשְׁתּוּ וַיִּשְׁכְּרוּ,עִמּוֹ" "And they drank, and were merry with him". Rashi explains that before that they didn't drink because they were mourning their separation from him. But Yosef wasn't crying before, only at that moment he cried over the past.

The same way in the future "with weeping" of sorrow and joy "they will return" and "with supplications I will lead them". That's how we will be gathered by Hashem, may it be speedily in our days.”

Chazal says about Parshas Vayigash, about the moment of truth when Yosef reveals himself to the brothers: says AbaBardela HaCohen  "ווי לנו מיום הדין, ווי לנו מיום התוכחה” “Woe to us for the day of Judgement, Woe to us for the day of rebuke”At that time when Hashem will reveal himself we will be judged “כפי שהוא ” according to what each one is.

The Chafetz chaim brings a Mashal about the days when armies would go around and come to a village and they would stay in local houses. In the small ones they would put up a soldier or two. But in the big mansions they would set up the general and all the officers. Once it came to pass that an army went through a town and the general and his whole officer corps showed up at the mansion of a wealthy man. The assistant to the general knocked on the the door and when the owner opened and saw them all standing there he complained “how come by my neighbor you put up only one soldier while all these people are coming to me. So the assistant explained “how can you compare yourself to your neighbor? he only has a very small house while you live in this huge mansion.”

That same way when we will be judged by Hashem and will be told “why didn’t you finish Sha’s?” We will also ask “whythe person before us was just asked if he finished Chumash with Rashi, and I’mbeing asked if I finished the whole Sha’s?” And the answer will be that each one is judged according to their own Kochos and their own potential. And we will be able to see with all clarity what our potential was like, what we could have done, and how we did compared to that. Tears will be shed over the years wasted not using our G’d given talents to serve Hakadosh Baruch Hu. Only then will we be able to move forward to serve Hashem with true joy and a full heart.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Maccabeats New Chanukah Video Raises $80,000 for Bone Marrow Donation (Video)

The above video is a very nice news report about $80,000 raised by the Maccabeats from their latest Chanukah music video to help process bone marrow donation tests. Enjoy.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Rav Moshe Weinberger - Parshas Vayigash - Shabbos Morning Drasha - Listening

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Vayigash. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE.

Rav Moshe Weinberger

Parshas Vayigash 5772

Listening

I would like to wish a mazel tov to Yehudit and Aharon, the chosson and kallah, as well as to their parents, grandparents and their entire families. Everything that I say this morning is meant בתורת ברכה, as a blessing for the chosson and kallah.

There are many surprising things about the reunion between Yosef and his brothers in this weeks parsha, which is one of the most dramatic episodes in all of Tanach. One of the fascinating aspects of the reunion is the meeting of Yosef and Binyomin when they finally meet after so many years. The pasuk says (Bereishis 45:14), “וַיִּפֹּל עַל צַוְּארֵי בִנְיָמִן אָחִיו וַיֵּבְךְּ וּבִנְיָמִן בָּכָה עַל צַוָּארָיו,” “and [Yosef] fell on his brother Binyomin’s neck and he cried, and Binyomin cried on his neck.” Why does the pasuk focus on the fact that Yosef and Binyomin cried on each other’s necks specifically?

Rashi explains that Yosef cried on Binyomin’s neck “על שני מקדשות שעתידין להיות בחלקו של בנימין וסופן ליחרב,” “for the two Temples which will be built in the portion [of Eretz Yisroel] belonging to Binyomin and which will ultimately be destroyed,” and that Binyomin cried on Yosef’s neck “על משכן שילה שעתיד להיות בחלקו של יוסף וסופו ליחרב,” “for the Tabernacle in Shilo which will be in the portion [of Eretz Yisroel] belonging to Yosef and which will ultimately be destroyed.”
It appears then that when the Torah compares the Beis Hamikdash to the neck, such that when it says that someone is crying on someone’s neck, it means that he is crying over the Beis Hamikdash. We see this in the pasuk in Shir Hashirim (4:4), “כְּמִגְדַּל דָּוִיד צַוָּארֵךְ בָּנוּי לְתַלְפִּיּוֹת,” “Your neck is like the tower of David built with turrets.” Chazal (Medrash Raba Shir Hashirim 4:11) explain that this pasuk compares the Beis Hamikdash to the צואר, the neck.

The most obvious reason why Chazal compare the Beis Hamikdash to the neck is that the neck connects the higher part of the person, the mind, with the lower parts of the person, the rest of the body. Similarly, the Beis Hamikdash connects the upper world to this world. We can, however, offer an additional explanation.

The Gemara in Yuma 12a says that “מה היה בחלקו של יהודה הר הבית הלשכות והעזרות ומה היה בחלקו של בנימין אולם והיכל ובית קדשי הקדשים ,” “What was in Yehuda’s portion? The Temple mount, the offices, and the courtyards [including the מזבח, the alter]. And what was in Binyomin’s portion? The Antechamber, the Holy, and the Holy of Holies.” Why did only Binyomin and Yehuda merit to have the Beis Hamikdash built in their portions of Eretz Yisroel?

The most well known reason is that given by the Medrash that Binyomin was the only one of the brothers who did not bow down to Eisav because he had not yet been born when Yaakov and his children met Eisav and bowed down to him. According to Reb Yerucham Levovitz, the Beis Hamikdash cannot be built with the attitude that we must bow to the desires of the nations of the world.

There is another explanation as well. According to another Medrash (Yalkut Shimoni V’Zos Habracha Remez 957), “מפני מה זכה בנימן שתשרה שכינה בחלקו, שכל השבטים היו במכירתו של יוסף ובנימן לא היה במכירתו של יוסף, אמר הקב"ה אני אומר לאלו שיבנו בית הבחירה לא שיהיו מתפללין לפני ואני (מבקש) [מתמלא] עליהן רחמים, איני משרה שכינתי בחלקן שלא היו רחמנים על אחייהם.,” “Why did Binyomin merit that the Divine Presence dwelt in his portion [of Eretz Yisroel]? All of the brothers were involved in the sale of Yosef, but Binyomin was not involved in the sale of Yosef. The Holy One Blessed be He says: I say to those who will build the Beis Hamikdash, is it not so that they will pray to me and I will fulfill their requests with mercy?! I will therefore not allow My Divine Presence to dwell in the portion of those who did not show mercy to their brother.” See also Yalkut Shimoni Yisro Remez 284.
The Beis Hamikdash serves a duel function which can explain both the comparison of the Beis Hamikdash to the “neck” and why the Beis Hamikdash must be built in the portions of Binyomin and Yehuda.

The neck has a duel function. As those who recently learned Chullin in Daf Yomi know, the two primary סמנים, organs in the neck are the קנה and the וושט, the trachea and the esophagus. Just like the Beis Hamikdash, the trachea serves the מלמטה למעלה, below-to-above function by bringing a person’s words of תפילה, prayer from within himself to Hashem. And the esophagus serves the מלמעלה למטה, the above-to-below function by bringing the food, Hashem’s blessing, into the person’s body.

Similarly, the Beis Hamikdash serves as a medium for מלמטה למעלה, from below-to-above, as the conduit through which our תפילות, our prayers ascend to שמים, the heavens. As the pasuk in Divrei Hayamim 2:6:32, says “וּבָאוּ וְהִתְפַּלְלוּ אֶל-הַבַּיִת הַזֶּה,” “and they will come to this house [the Beis Hamikdash] to pray.” That is also why the Beis Hamikdash is called a תל תלפיותת (Shir Hashirim 4:4), which literally means “built with turrets.” The Medrash (Yalkut Shimoni Melachim 1, Remez 184) explains that pasuk as follows: “בנוי לתלפיות תל שכל פיות פונות אליו ומתפללים ,” “[The Beis Hamikdash is called] 'בנוי לתלפיות,’ built of “,תלפיות” because it is built on a mountain [תל] to which all mouths [פיות] turn in prayer.”

The Beis Hamikdash also serves as the conduit through which Hashem responds to our requests with רחמים, mercy, מלמעלה למטה, from above-to-below. As the pasuk in Tehillim 133:3 says about the Beis Hamikdash, “כְּטַל-חֶרְמוֹן שֶׁיֹּרֵד עַל-הַרְרֵי צִיּוֹןכִּי שָׁם צִוָּה יְהוָה אֶת-הַבְּרָכָה חַיִּים עַד-הָעוֹלָם,” that the Har Hermon is compared to the Har Tzion [the place where the Beis Hamikdash is located] because it is the place where blessing and eternal life descends into the world. It is therefore compared to the צואר, the neck, which also serves a below-to-above and above-to-below function.

The Gemara in Shabbos 151b teaches us that “כל המרחם על הבריות מרחמין עליו מן השמים וכל שאינו מרחם על הבריות אין מרחמין עליו מן השמים ,” “anyone who has mercy on other people is shown mercy from heaven, and anyone who does not show mercy for others is not shown mercy from heaven.” In other words, when someone hears others’ cries and has mercy on them, Hashem hears his prayers and has mercy on him when he requests it. Conversely, when someone turns a deaf ear to the suffering of others, Hashem turns a deaf ear, so to speak, to his prayers and cries for mercy. The Beis Hamikdash, the place where all prayers ascend to heaven, must therefore be built on the portion of those brothers who showed mercy to others. The majority of the brothers were disqualified because, as they themselves said (Bereishis 42:20), “אֲבָל אֲשֵׁמִים אֲנַחְנוּ עַל-אָחִינוּ אֲשֶׁר רָאִינוּ צָרַת נַפְשׁוֹ בְּהִתְחַנְנוֹ אֵלֵינוּ וְלֹא שָׁמָעְנוּ,” “indeed we are guilty regarding our brother whose suffering we saw as he begged us for mercy and we did not listen.”

Only Binyomin qualified to have the Beis Hamikdash built on his portion of Eretz Yisroel because he was not involved in the sale of Yosef and showed great mercy to Yosef by giving his children names which caused him to recall Yosef’s suffering. See Rashi on Bereishis 43:30. As the Yalkut we quoted above said, Hashem will not allow the Beis Hamikdash, where Hashem’s mercy is meant to descend into the world, be built on the portion of those who did not have mercy on their brother.

Yehuda also had part of the Beis Hamikdash built on his portion of Eretz Yisroel because he also showed a measure of mercy when he convinced the other brothers to sell Yosef rather than kill him. In addition, he showed mercy for Binyomin when he took responsibility to bring him back to their father Yaakov. He also showed מסירות נפש, self-sacrifice, by giving up his life in this world an in the next for Binyomin’s sake. Perhaps this is why he merited that the עזרה, the courtyard, which contained the alter where sacrifices were brought, was built on his portion of Eretz Yisroel. Because he showed self-sacrifice, he merited to have the מזבח, the alter whose whole essence is sacrifice, built on his portion.

We can see an important message for the chossan and kallah from this understanding. According to the Gemara in Sota 17a, “איש ואשה זכו שכינה ביניהן ,” “if a man and woman merit, the Divine Presence dwells between them.” The goal of a chosson and kallah is to build their home into a מקדש מעט, a little Beis Hamikdash. But as the Gemara says, not every single home merits to be one in which the Divine Presence dwells. It is only if the couple is זוכה. What must people do to merit that the שכינה, the Divine Presence in their home? They must be people who listen to and have mercy on others.

It is very easy for even spiritual people to become caught up in their own world and not listen to what is happening with others. Hashem says, however, that He only dwells with those who listen. A husband and wife must therefore also listen to one another. When a chosson and kallah listen to each other and to the pain of others, then they will merit to build a little Beis Hamikdash in their homes in which Hashem’s Presence will dwell.

אם ירצה ה', we should all be זוכה, merit, to listen to and have mercy on others so that “עוד ישמע בערי יהודה ובחוצות ירושלים קול ששון וקול שמחה קול חתן וקול כלה ,” it will be heard in Yehuda and in the open places of Yerushalayim the sound of the joy of the chosson and kallah בגאולה שלמה ואמיתית במהרה בימינו אמן.

Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.