Rav Moshe Weinberger - Shalosh Seudos Drasha Parashas Terumah 5752 - Rav Mottel Zilber Shlita: The hidden treasure Revealed in Adar

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Terumah.  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.

This week the Shalosh Seudos Drasha is brought to us by two of our holy brothers in shul, Aviezer Cohen and Moshe Lachman. A big yasher koach to them both and hopefully they will be able to continue helping in the future. 

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Terumah 5752

Rav Mottel Zilber Shlita: The hidden treasure Revealed in Adar

(Original text of  Rav Mottel Zilber  is in regular font. Rav Weinberger’s comments are in italics)

פרשת תרומה תשע״ב

Rav Mottel Zilber shlita

We always read these פרשיות dealing with the building of the משכן in the month of Adar. חז״ל tell us in the Gemara ( סוטה  ט) that the handiwork of משה רבינו is indestructible, and therefore the משכן (Tabernacle) that משה made can not be destroyed, only concealed. Also the vessels that משה made everything have been hidden, Again all these things can not be destroyed therefore, when we are not worthy of these things, they become concealed from us and go into hiding.

Since they are not destroyed completely but only in hiding we are able to draw constantly the light from these hidden treasures. There are times which offer a much greater opportunity to draw this light. Chodesh Adar is a very special time for this in a very unique way, and therefore it is called אדר which is אדרת שער, Aderes is a garment. A garment hides and conceals that which is within it. In the month of Adar we are then able to reach these hidden treasures which are concealed within its garments. 

Therefore חז״ל tell us ( טו ביצה) that Adar is a language of strength. Like the pasuk saysה׳" ״אדיר במרום . According to what we've explained we can understand this to mean that from the hidden treasures of holiness ישראל   כללdraws its strength. This is the meaning of אסתר מגילת, that we're revealing holy strengths which are usually concealed. Therefore the משכן that משה built and was later concealed and never destroyed shines very brightly in the month of Adar. Thus we read in the month of Adar these parshios of the building of the משכן. 

With this we can understand what חז״ל teaches us in the gemara (תענית כט). Just like when the month of Av comes we diminish our joy so to when Adar arrives we increase our joy. What does the decrease in joy in Av have to do with the increase of joy in Adar? Chazal are implying that the two months are deeply connected. The mourning of Av is very tied up with the joy of Adar. According to what we've said we can understand that the mourning of Av is over the destruction of the Beis Hamikdash, while the joy of Adar is over the revelation at this time of that a part of the Bais Hamikdash that was never destroyed, and can’t be destroyed.

Purim is the טוב יום of נצח (eternity) as the אריז״ל writes. Purim is the revelation of those holy hidden treasures that are eternal, that will remain with us constantly for all eternity. This is our victory over the side of impurity, that we have holy hidden strengths that the side of impurity has no power over. We know that every single Jew has רבינו משה inside of him. רבינו משה is the concealed knowledge. If a Jew, heaven forbid, transgresses and sins, nevertheless this aspect of משה, of the treasure, never leaves him but only becomes further concealed. It's always there inside of him, only hidden. On chodesh Adar every Jew is given special strength ( אדיר במרום ה׳) to illuminate and uncover the אדרת, and to shine brightly with that aspect of רבנו משה inside each and every one of us. 

We know that the goyim in Europe when they didn't know the name of Jew they would call him Mushkah..ויפתח ה את פי ׳האתון   We see even the goyim unknowingly admit to this strength that each and every Jew posses. May we be זוכה to the time when these treasures will be revealed for the entire world to see with the coming of משיח בגאולה שלימה האמיתית  במהרה בימנו אמן

Day 4 in Eretz Yisroel - Settling in and Kosel/Ir Dovid

Yesterday morning I got up early, went to the mikva before davening neitz, and then too the 7:05 bus directly to Ramat Beit Shemesh. Though there were some ikuvim (E"Y nikneis b'yisurin) in the car rental process, B"H I picked up the minivan and the keys to our short-term rental apartment there.
I then returned to Bnei Brak and spent time with my family, my wife's cousin and her family, and her grandmother. They kids continued to have a blast with them.

What's interesting about cheder and Beis Yaakov in Bnei Brak is that the kids get home about 2 p.m. That's about 3 hours earlier every day than our kids! It's closer to when I got home in my non-Jewish high school.

We then went to take my wife's Savta home and visit with her in Petach Tikva. We finally got back to our apartment about 9 p.m. to unpack. Very late for the kids! I was actually invited to the Bilvavi author's oldest son's bar mitzva, which started at 9:00 in Kiriyat Sefer, but it was already 9:30 before I could have left in any case. After 3 nights of little sleep, I did not want to push it at that point. Though I picked up a bar mitzva present at a seforim store in Bnei Brak, IY"H I hope to give it to him when we visit the Rav later on.

This morning we went to Yerushalayim. I dropped off my wife, MIL, and kids by the kosel gate and found metered parking just up the road. I davened by the kosel while I waited for them to finish the tour. Then we got some pizza and ice cream in the old city (Badatz R. Avraham Rubin). I then called up a guy we met on the El Al flight to Israel who works at Aish Hatorah and he gave us a tour of the facilities there, including their unbelievable roof view. Very nice guy.

We then had a tour of Ir Dovid, which was beautiful but very long. What a fascinating history Yerushalayim has. We went through structures built by the Yevusim 3,800 years ago!

Here's an interesting kasha, though it isn't novel to those who study these things. We saw seals written in Ksav Ivris, which looks completely different from Hebrew letters as we know them today, which is called Ksav Ashuris (Assyrian type). According to the tour guide, early generations essentially took the Hebrew words and put them to Ashuri letters (somewhat like Hebrew transliterated into English). My question is based on the idea that even the shapes of the letters were used to create the world and have special significance. If all the shapes of the letters today are written in Ksav Ashuris and have special significance based on their shape, why was it not used till much later than Ksav Ivris, where the letters are shaped totally differently.

I though of one answer; that because Hashem's providence arranged it that the letters are shaped as they are today in Ksav Ashuris, we (chazal) have to find significance in this hashgacha. I'm wondering if there's a simpler answer. Let me know if you can think of anything.

IY"H, hoping to go to participate in an archaeological dig and see a stalagtight cave tomorrow.

Kol tuv and thank you for the emails and the comment. It has been very nice for me and my family, who I told about the comments. Kol tuv!

Our First 2.1 Days in Eretz Yisroel/Bnei Brak

Baruch Hashem, our family arrived in Eretz Yisroel at noon erev Shabbos. This is my first time really spending any time here in 16 years. It's the first time my wife has been here since right before we met, and it's the first time in Israel for any of our children (the oldest of whom will be 13 on Shushan Purim).

In the days before the trip, everyone was getting very excited and the first couple of days have not disappointed. My wife's uncle met us at the airport and he and a taxi took us and our luggage to Bnei Brak to our only frum family in Israel on my mother-in-law's (the Moroccan) side.

The kids really hit it off with their children. The girls' ages and the boys' age lined up almost perfectly. Even though going in, our kids couldn't speak much Hebrew and they couldn't speak any English, they all played, took walks, talked, and had an amazing time together. It was really beautiful to watch my kids learning Hebrew and talking and being with them. They had an amazing time.
Our oldest, especially, got along amazingly well with their girls and they invited her to their school's bas mitzva mesiba for the whole grade today. Unfortunately, we may be visiting my wife's Savta at that time so it probably won't work out.

My wife also loved reconnecting with her cousin, who stayed with us for a week 11 years ago. I davened in a mostly Litvish shul on Shabbos with Eran, my wife's cousin's husband. He's a very good guy. He's a baal teshuva and learns all day now and makes his living by practicing law 1-2 hours per night.

Bnei Brak is actually more diverse than I thought it would be. There was a mix of Chassidim and Litvaks in shul, and even a kipppa seruga here and there.

A couple of our host's children escorted me to the mikva erev Shabbos and it was such hashgacha on the way back! As we were walking back home, who should I see but R' Zusha, the gabbai of the Koidinover Rebbe! (Search "Koidinov" in the top left search bar to read about the Rebbe's visit to our home/neighborhood - I can't link it from my blackberry) I was going to daven by him Friday night but my host was having a very special shiur in his shul. He therefore made a call to a friend and found out the Rebbe was having a tisch in honor of Rosh Chodesh.

So after the seuda, I came to the tisch and there were about 18 people there. I didn't know most of the niggunim, but it was very nice and the Rebbe seemed to be in a higher world as usual. He had an extra cup of grape juice passed to me after bentching and while he spoke in Yiddish (which I could understand about 50% of), a very nice (and very young) yungerman whispered the Hebrew translation into my ear as the Rebbe spoke. I also got to speak with the Rebbe for a couple of minutes during the tisch when he was giving everyone "shalom" and afterward.

I went to the mikva hashechunati this (Sunday) morning and then to a neitz minyan. I'm now on a bus to Ramat Beit Shemesh (1 hour and 45 minutes but only 18 shkel/$4.80), which is why I have time to write this. IY"H, I will pick up our minivan and the keys to our apartment there. Then I'll head back to Bnei Brak to pick up our luggage and then to Petach Tikva so we can visit my wife's Savta.
If I can, I will try to write again with other thoughts on our trip.

P.S. A few of my holy friends have volunteered to help with the Shabbos morning drasha write-ups while I'm away, so you will hopefully see that in the next few days. Dr. Nudman will be writing up Shalosh Sheudos in his usually amazing fashion.
Kol tuv!

Rav Moshe Weinberger Shalosh Seudos Drasha - Parashas Mishpatim 5752 - The Shevet Sofer: the disease of jealousy

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Mishpatim. 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 Mishpatim 5752

The Shevet Sofer: the disease of jealousy

(Original text of the Shaarei Simcha (Parshas Mishpatim p.140) is in regular font. Rav Weinberger’s comments are in italics)

This is a torah from the Sefer Shaarei Simcha, written by the Shevet Sofer, the son of the Ksav Sofer and grandson of the Chasam Sofer.

Every generation has had their own characteristic מחלה (disease) and in our generation we also have our terrible illnesses. But there is a disease that runs across all generations from the creation of the world and it will be here until the coming of Moshiach.

The passuk says (Shmos 23:25) ״וברך את לחמך ואת מימיך והסרותי מחלה מקרבך״ (He shall bless your bread and your water, and I will remove disease from your midst). We can explain this according to what has already been said, that when a person dies not even half of his desires have been fulfilled. If he has 100 he wants 200. He looks with an עין רע (an envious eye) when he sees that others have more then him.

When someone has an עין רע he can't tolerate seeing that other people might have more.

As explained by the הפלא״ה, the inability to feel satisfied doesn't allow the rich man to sleep. A person can feel satisfied with the little that he has, but when he sees that others have more it awakens in him jealousy and desire for more.

One would think that rich people are comfortable and calm, having a good time. But some of the saddest people are the rich. Often they are the ones that cannot sleep at night. On the other hand people that feel they have way they need can sleep comfortably.

This is what Shlomo Hamelech said in Mishley רש ועושר אל תתן לי (poverty and wealth do not give me). The Maharam Schiff explains this to mean both at the same time, meaning that the person cannot feel satisfied with what he has, but to the contrary, the more he has the more he wants, becoming rich and poor at the same time.

This is what Shlomo Hamelech asked Hashem not to give him. Instead he asked that together with his wealth he should be given the Middah of feeling satisfied and to not feel jealous of others. So that if Hashem would bless him with riches he would be able to feel happy and satisfied with what he was given.

This is the greatness of the Middah of הסתפקות, of feeling satisfied, of feeling grateful for what one has. That's being שמח בחלקו (happy with ones lot).

As it's written (Mishlei 10:22) "ברכת ה׳ היא תעשיר ולאיו יוסף עצב עמה" (Hashem's blessing brings wealth, there is no sadness with it). This means that one should not feel troubled and upset seeing that others might have more, and that one should feel happy with what he has and not need to ask for more.

Envy and jealousy are a מחלה (disease) for mankind, the constant desire to have more money and wealth. This is what Hashem promises, to bless their bread and their water, by giving them the Middah of being able to feel satisfied. Thereby ויסיר מחלה  מקרבך, removing the disease from their midst, the envy and jealousy that resides deep inside, in the heart of men.  

This time of the year there is a big השפעה of שמחה in the world and this is the time of the Mitzvah of מחצית השקל (the half a Shekel). Because there is no bigger שמחה then to give to those in need. When we can feel happy and satisfied with what Hashem gives us, we can in turn give to others with an open hand.

May the merit of our Tzeddakah and our giving to others bring us to the  גאולה שלימה ואהמיתית במבי״ע.

Parenting - Bringing G-dliness Into the World - Noch ah Shtick Yid

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!

Not everyone appreciates the value and importance of having children.
One of my daughters needed stitches but, thank G-d, it was nothing serious. Still, we needed to rush to the emergency room. In answering a few basic family history questions, thedoctor heard me say that at the time, my wife and I had five children between the ages of 1 and 11 years.
"You must feel likeyou have a full house?" she asked.
"No. With G-d's help,we would like to have more children," I responded.
"Why? Isn't five enough? More than enough?" she persisted with a smile.
It wasn't the time or place to engage in philosophical debate, especially since I did not wish to get the doctor perturbed. After all, I needed her to do a good job on the stitches!
But since that day, I have been doing a lot of thinking.
What exactly did Hashem have in mind when He invented the institution of parenting? Why do I, a full-grown adult, have to deal with messy spills, dirty diapers, muddy shoes, kvetching, whining, yells, screams, sibling rivalry, cuts, splinters, tantrums—the list goes on and on. Why not create people already as adults? How does parenting help me grow?
There is a basic reason for why Hashem created parenting.
G-d createdman in His image - b’tzelem Elokim, as Bereishis (1:27) states. What does it mean to be an image of G-d? How can mere mortal sever become like Hashem?
One facet tothis very complex question is the act of giving. HaKadosh Baruch Hu, through His act of creation, granted us life and existence, and He continually maintains our life and existence through His actsof kindness. His very essence is a one of generosity and kindness.
Since we were created in Hashem’s image, this means that we too have the ability to emulate His giving nature by giving of ourselves to our fellow man. In doing so, we bring more godliness into the world. And bringing more godliness and kindness into the world is the very purpose of creation. As the pasuk in Tehillim (89:3) states, “The world is built on kindness - olam chesed yibaneh.”
Hence, an act of charity, caring for the elderly, loving one’s fellow man, respecting one’s parents, all bring G-d’s essence into the world.
Of course, bringing godliness into the world includes tefila,Torah study, observances of Yomim Tovim, as well as all of the other mitzvos of the Torah. But a central key to godliness is treating one’s fellow man in kind, generous, and respectful ways. Thereby, we emulate Hashem’s trait of giving.
Jews have aneven greater responsibility to bring godliness to earth. We are the ‘priests of humanity - mamleches kohanim’ (Shemos19:6) and must set an example for the rest of the world in living with G-d consciousness. We must take the lead in making the world a more godly place.

WHY PARENT?
What better way is there to make the world godlier than by bringing into the world, raisingand educating more people who will join us in this mission! Having children should not be viewed as a method to ‘carry on my legacy.’ That is a selfish motive.
Rav MosheWeinberger explains that the sincere rationale to raising a family is this. Raising and educating good Jewish kids is the greatest act we can do in maintaining the world’s godliness. The more children we have, the more acts ofgodliness will be accomplished.
I know someone who, whenever he sees a fellow Jew, says, “A shtick Yid! Another Jew! Another piece of godliness in the world!”
This contrasts greatly with the American ideal of ‘having two kids.’  ‘Having two kids’ accomplishes the selfish motiveof establishing a legacy. But legacies are highly personal, removed from godliness or giving of oneself.  Rather, our intent in having children should be in order that we live and give, spreading godliness in the world through our children. 

Having and raising kids is tough. There is no question that it is an all-consuming, lifelong challenge. Of course, the rewards are as great as the challenges. There is nothing quite like the ‘yiddishe nachas,’joys of parenting. But when we do face the inevitable frustrations and aggravations of parenting, it is worthwhile to keep the following idea in the back of our minds.
When we parent, we are doing the greatest task possible of mankind. When we raise our kids with godliness, we increase the level of godliness in the world.

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A Minyan of Thieves

There's a famous story of the Baal Shem Tov I heard from Reb Shlomo and I just saw a different version quoted by R. Simon Jacobson (see below). Sometimes when we can't get into heaven al pi shuras hadin, we have to break in...

They tell the story of a young widow who once came crying to the Baal Shem Tov. “I recently lost my husband. Now my young child, my only child, is lying gravely ill. The doctors have given up hope. Please, Baal Shem Tov, please do something to save my child.”

The Baal Shem Tov, whose heart was always open especially to the needy and oppressed, soothed and reassured her saying that she should go home and her child will be fine. He then proceeded to gather together ten (a minyan) of his holy hidden Tzaddikim, to pray for the child’s welfare and immediate healing.

But to no avail. As much as they tried opening their souls and in turn opening the gates of heaven, they sadly were unsuccessful. The Baal Shem Tov sensed that the decree in heaven was sealed and could not be reversed by the Tzaddikim’s prayers.

The Baal Shem Tov, however, was not one to take no for an answer and give up. He fell upon an idea. He asked his wagon driver to prepare the wagon and the horses. They were going for a trip to the forest. He directed the driver to go to a particular spot, which surprised the driver, being that this was known to a be a dangerous area where thieves lurked, and everyone would avoid.

They arrived at the designated spot. The Baal Shem Tov climbed off the wagon, and within a few moment he was, to the chagrin of the driver, surrounded by several thieves. When the head of the band of thieves saw that it was the Baal Shem Tov, he put down his weapon and with wonder and astonishment asked: “Baal Shem Tov, what are you doing here in the wild?”

The Baal Shem Tov replied: “Listen, I need to speak with you. I need your help.” All of them wondered what possible help could the Baal Shem Tov need from lowly thieves. The Baal Shem Tov continued speaking to the band leader: “I need you to gather ten of your thieves and come with me to pray for a sick child.” The head thief didn’t understand, but since the Baal Shem Tov was requesting he complied. He gathered a minyan of his partners in crime, and they prayed with the Baal Shem Tov.

The child miraculously recovered.

Later, when the Baal Shem Tov was asked by his surprised students, “how were you able to accomplish with ten thieves more than you could have accomplished with ten Tzaddikim?!” the Baal Shem Tov replied: “Simple. I saw that all the gates in heaven were locked. And I needed someone to break in…”

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A Religious Hypocrite

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Hamodia, 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. Rav Weinberger's point in this one is one of my favorite's andf the story is so powerful and true also. Enjoy!

We are allpure and no matter what we do, we remain pure, as we say in the bracha of Elokai, Neshama — my soul is pure-my neshama is tehora, and it remains pure, no matter what I have done which is wrong in my life. This point is unchangeable.

Rav Moshe Weinberger, shlita, once commented that when people hear of or see a frum person doing something wrong, the first reaction that virtually everyone has is, "What a hypocrite! This guy pretends to be so religious for the outside world, but it's just a show. He's a faker. Really, inside he's an evil man. He might as well drop all the mitzvos he does!"

Rav Weinberger said that people only call someone a hypocrite for being a religious hypocrite, doing mitzvos while also sinning in certain areas. Really, we should be telling ourselves the opposite,“Hey, who do you think you are doing such an aveira?! You're such a tzadik!A tzadik like you shouldn't be such a hypocrite by doing that aveira! You might as well drop all the sins that you do!"

People are complicated. A tzadik can be a tremendous tzadik and still, sometimes he falls into his yetzer hara and does something terrible. When we come across instances of frum people doing in appropriate things we should think that frum people who do bad things are basically good people but they had a weak moment in their area of desire. Can I say that I am any better than them in my area of desire?              

We are not hypocrites when we sin. We are just being human; normal spiritually frail people who are still trying to grow with passion.

Rav Weinberger was once speaking with a young man who was distressed over thethings he, himself, was doing. The young man said, "I hate myself. I really hate myself." Rav Weinberger responded, "That's impossible.You can't." The bachur answered,"No rebbe, you don't know. I really hate myself."

Rav Weinberger responded, "It's impossible. You cannot possibly hate someone that you've never even met! You may hate the person that you think you are. You may hate the person thatyour rebbeim or parents have told youthat you are. You may have believed them. But you are a neshama tehora, a pure neshoma.You can’t hate the pure soul that you are."

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Rav Moshe Weinberger Shalosh Seudos Drasha - Parashas Yisro 5752 - The Nesivos Shalom of Slonim: Listening to Hashem's Voice.

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos. 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 Yisro 5752

The Nesivos Shalom of Slonim: Listening to Hashem's Voice

(Original text of the Nesivos Shalom (Parshas Yisro p.140) is in regular font. Rav Weinberger’s comments are in italics)

Like we said this morning, we need a הקדמה (introduction) before we can receive the Torah. We can't come to מתן תורה (giving of the Torah) just like that. There are things we need to hear in order to prepare for it.

The passuk (Shmos 19:5) says ״ועתה אם שמוע תשמעו בקולי וכ׳ו״ (And now, if you will listen to my voice). It doesn't say ״תשמעו אל מצוותי״ (listen to my Mitzvos) like its written in other places, it says "to my voice". This means to incline your hearts to listen to what Hakadosh Baruch Hu wants from you. To listen  in every word to the inner meaning that lies in Hashem's voice, what is His will. This is the essence of a Jew, to listen to the voice of Hashem, and in everything that comes to him to meditate on what Hashem wants form him.

We can keep all the Mitzvos and even be very strict and exact about it. But that is not enough. It's essential to listen to Hashem's voice and to constantly try to find out what is the רצון ה׳ (Hashem's will) in every situation.

We can also say that ״ועתה אם שמוע תשמעו בקולי וכ׳ו״, refers precisely to "My Voice". Meaning that a Jew should always listen to the voice of Hashem talking to him. As it's written in the Beis Avraham (parshas Vayikra) on the passuk (Vayikra 1:1) ״ויקרא אל משה וידבר ה׳ אליו״ (He called to Moshe and Hashem spoke to him). It's written ״ויקרא״ in a hidden way, it's not clear who is calling. He explains that "ויקרא אל משה" means that every time Moshe heard a calling he knew that "וידבר ה׳ אליו", that it was Hashem talking to him in that particular way.

Someone who is a big Lamdan can work it out and find a way to permit whatever he wants to do. But is that the רצון ה׳? Is that what Hashem wants from us? In any situation we find ourselves we need to ask "is this what Hashem wants me to do right now?".

He brings a story from Reb Moshe Leib Sassover where he was once asked by a wagon driver to pick up for him something he had dropped. When he answered that he couldn't the goy said "you can but you don't want to". He heard through this Hashem talking to him and saying "you can, but you don't want to". It's also told regarding the Holy Baal Shem Tov זי״ע that once he saw a Chilul Shabbos (desecration of the Shabbos). He said that everything that a person sees or hears has some connection to him. So he looked into it and found that once a had heard a degrading comment about a Talmid Chacham (Torah Scholar) and he didn't protest. Since we know that Talmidei Chachamim are compared to Shabbos, he was made to witness a Chilul Shabbos.

Everything a Jew goes through in his life, everything he sees and hears, it's all the voice of Hashem talking to him. This is what Hashem wanted us to her before receiving the Torah ״ועתה אם שמוע תשמעו בקולי וכ׳ו״. That this is one of the first conditions a Jew must fulfill to be a Jew "inside and out", that he must always listen to the voice of Hashem talking to him.

Rav Nosson of Breslev was known for being a Gaon. And he was offered many important Rabinical positions over the years, but he kept on refusing them to stay with his Rebbe Rav Nachman. He was also extremely poor and rejecting this positions put a very big strain on his family situation and Shalom Bais. Once he was offered a very prestigious Rabinical post in a very important city. Pressured by his difficult family situation he went again to Rav Nachman to ask if he should take the post. Rav Nachman thought about it for a while and said "yes, you should take it". Rav Nosson was surprised by an  answer opposite to every previous one, so he asked "Rebbe, is this אמת (true)?". And Rav Nachman said  "yes, it's אמת". Not convinced Rav Nosson asked again "Rebbe, is this really אמת". And Rav Nachman answered "yes". Still not convinced Rav Nosson asked yet again "but Rebbe, is this אמת לאמיתו (completely true). So Rav Nachman thought about it for a while longer and finally said "no, it is not". So Rav Nosson rejected the position and  stayed.

There's a Torah from the Aish Kodesh (Reb Kalonimus Kalmish Shapira of Piacezna) on today's Parsha. Of note he wrote this after spending Shabbos Yisro in hiding. He brings Rashi's question about what was it that Yisro heard that made him come to Moshe? The passuk itself states all the things that he heard. Why does Rashi answer that he heard about the partition of the Yam Suf and the war with Amalek? 

He brings from the Bais Aharon a discussion about the giving of the Torah in the dessert.  He writes regarding the passuk (Dvarim 6:1) "ואהבת את ה׳ אלקיך בכל לבבך" (And you shall love Hashem your G'd with all your heart) that Rashi explains  ״שלא יהיה לבך חלוק על המקום״ (your heart should not be divided against G'd). Rashi uses Hashem's name "מקום" (lit. Place). So the Bais Aharon explains that we should never say "in this place I can serve Hashem, but in this other place it's impossible". Wherever we are, whatever the circumstances might be we must serve Hashem the same. 

If the Torah had been given in Eretz Yisroel, in our own home, we might have thought that we can only keep it in the comfort of our homes. But not while on the way, in exile, fighting for our survival. So Hashem gaves us the Torah in the dessert, while traveling and busy. So that we would know that we can keep the Torah everywhere, that our hearts should not be divided. 

This is the deeper reason why Yisro had to come out to the dessert to learn the Torah, and not just ask Moshe to send him a teacher to his home. 

With this we can understand Rashi's answer. Amalek attacked the Jewish people "along the way", while traveling, to cool down their enthusiasm and inspiration after what they had witnessed in the Yam Suf. Amalek thought that because they were traveling, busy and tired they would be able to destroy them. So Yisro realized that only by receiving the Torah in the dessert, while traveling on the road, he would also be able to be a Jew at home.  

This is the test of "בדרך". When someone is on the road, on a business trip, in a hotel room, and there is no other Jew in 100 miles, to be able to still be a Jew. To serve Hashem there, "בדרך". 

May we always be able to hear the voice of Hashem talking to us. And may we soon hear together "עד ישמע בערי יהודה", and see "קל ששון וקול שמחה...קל מצהלות חתנים מחופתם" with the joining of Kudsha Brich Hu and the Shchina with the גאולה שלימה ואמיתות במהבי״ע.

Finding Your Own Unique Path in Avodas Hashem

The following was shared with me by a very thoughtful reader as an important quote from Reb Motel Zilber:

Here is a favorite quote of mine from Rav Mottel Silber the current Rebbe of  Stitchin I translated it into english and attached the file of the gilyon it could be found on.page 21 of the gilyon attached, second column.

כי כלל גדול ונאמ ן נאמר בעניני עבוד ת הש ם, של א שייך לקבוע בה ם הלכות, - אם תעשה כך וכך, ותתנהג בזה ובז ה, מובטח את הלהשיג ולהגיע לתכלי ת שלך בעולם... - כ י בכדי להשיג תכלית הנרצה מן האדם על י אדמו ת, להיות עובד הש ם וב ן עלי אמית י, ולעמוד על מה שהשי"ת דורש מ ן האדם, ולהבי ן א ת הנקודה שהשי"ת רוצ ה ושואף מן האד ם - 'ד י ריכטיגע זאך', צרי ך לדע ת, שהרבה מאוד דברים – ואולי א ת רוב הדברים לא שייך ללמוד מאחרים, ר ק צריך להוסיף ולחדש מעצמו, כי בז ה שציי ת להדרכ ה שקיבל בעבודת השם, אין זו סיבה מספיקה בכדי להבטיח ו שיגיע להיות בן עלי י', כ י ל א כך הול ך הדבר, רק צריכים לחדש ולהוסיף מדע ת עצמו חידושים וענינים שלא הודרך בהם, ורק על ידי עצמו בידו לעמוד עליהם, א ם משו ם ששייכים לשורש נפשו, וא ם שמרגיש הארה מיוחד ת מ ן השמי ם על איזה דבר, הר י שמאירי ם לו בכך מ ן השמים במה להשתדל בעבודה, ולא שיי ך בזה כללי ם קבועים.

The great trustworthy rule in regards to matters of Avodas Hashem: Its impossible to establish halochos - i.e. that if you do this or that or act in a certain way you are guaranteed to reach and arrive at your purpose in this world... In order to attain the desired goal for man on this earth, to be a true elevated Oved Hashem, to be firm in what Hashem truely wants and to understand the main point that He desires, one must know: There are many many matters, perhaps MOST matters, that cannot be learned from others rather one must add and discover these by oneself. For the fact that one listens to guidance in Avodas Hashem this is not sufficient to garantee his progress. Thats not how it works. Rather one must discover and invent for himself Chidushim and discover matters that he was not guided in. Only through himself and by himself can he discover them since these things are associated with the root of his Neshama. If one feels a unique enlightenment from Heaven about a certain matter this means they are lighting up for him the way that he should strive for in Avoda

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Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Beshalach 5752 - Reb Avromele Eiger: Tu B'Shvat and reviving a dry tree.

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos. Even though this is the revised version, 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 Beshalach 5752

Reb Avromele Eiger: Tu B'Shvat and reviving a dry tree.

(Original text of the Shevet M'Yehudah (Parshas B'Shalach p. 129) is in regular font. Rav Weinberger’s comments are in italics)

Here Reb Avromele Eiger, son of Reb Leibele Eiger, discusses what we mentioned this morning about the custom in Europe to eat dried fruits on Tu B'Shvat.

The custom (in European lands) on Tu B'Shvat is to eat mostly dried fruits. We can say that this is especially the case when it falls during Shabbos Parshas Beshalach, according to what it says in the holy sefer Ohev Yisroel, brought down in the holy seforim of our master my holy father זצוקל״ה (R. Leibele Eiger) Toras Emes and Imrei Emes. He says there that Tu B'Shvat falls 45 days before Rosh Chodesh Nissan. And he writes in the holy sefer Imrei Emes that just like it takes 45 days for the seed of the tree to be absorbed into the ground, the awakening of Yetzias Mitzrayim (our redemption from Egypt) starts on Tu B'Shvat. And it's later fully revealed in the month of Nissan.

During the month of Nissan and specifically on Pesach is when Freedom fully sprouts.  But the preparation for this starts 45 days earlier, on Tu B'Shvat when the sap starts to raise up and flow in the trees.

The passuk says ״כמו עץ השדה וכו׳״ (like the tree in the field), during the winter the tree seems dry and devastated but it's moisture and life force is never completely gone and it can renew itself and sprout again. The same is true regarding Yetzias Mitzrayim עי״ש.

R. Avromele Eiger brings down the story of the Dry Bones recounted in the Haftorah of Shabbos Pesach. It talks about a group of 300.000 members of Shevet Efrayim who made a mistake in their calculations and attempted to leave Mitzrayim 30 years earlier.  On the way they were met by the Plishtim and were killed by them in a bitter war.  Their bones were left there in the dessert. When Am Yisroel left Egypt with Moshe, Hashem did not want them to go through that area (״ולא נחם אלקים דרך ארץ פלשתים וכו׳) so that they would not see their bones and become afraid (פן ינחם העם בראתם מלחמה וכו׳). Much later Yecheskel witnessed their being miraculously brought back to life and describes how the moisture surged once again through their bodies and they were revived.

The root of this awakening, of this revival (of the dry bones) starts on Tu B'Shvat, the Rosh Hashana of the trees because that's when the sap starts to rise in the trees. Even though the eye cannot recognize any renewal in the tree it has been revealed to our sages ז״ל through Ruach Hakodesh that in Tu B'Shvat the sap returns even though the tree seems completely dry and devastated.
Obviously the reality is that this sap is not a completely new thing (as there is no creation out of nothing [יש מאין] after the creation of the world). It's just that deep inside the tree there always remains a very tiny drop. On Tu B’Shvat this drop of sap begins it’s climb up the tree. And this is a good and trustworthy sign that is much needed in the middle of the days of Shovavim. When man finds himself devastated and dry, almost without hope to deserve to live. As it's written (Yecheskel 18:32) ״והשיבו וחיו״ (and you will return and you will live), Hashem shows us through our sages ז״ל that in Tu B'Shvat (that falls in the middle week of the seven weeks of Shovavim) the sap and the ״חיות״ (life force) is re-awakened in the trees that seem dry and dead. This is the sign: that the essence of the sap and the חיות of the tree never disappears completely.

״האדם עץ השדה״ (and man is like the tree in the field). Even though according to a person's understanding he seems completely ruined and destroyed ח״ו without any possibility of coming back to life, he should never give up hope and say that he is a dry tree. Because just by virtue of being a Jewish soul it is evident that the essence of life remains in him. This was the issue with the tribe of Efrayim that made that mistake and were killed. So that through them we could see the Dry Bones returning to life.

The Dry Bones of the Bnei Efrayim DESIRED the חיות, they wanted to be revived and grow new flesh.

This is also what the midrash above states about the beginning of this week's parsha ״ולא נחם אלקים דרך ארץ פלשתים וכו׳״ (and Hashem did not lead them by way of the land of the Plishtim). That they they made a mistake and were killed by the Plishtim and became the Dry Bones. Their death had to come precisely through the Plishtim to learn from this that the essence of the hope for life comes through occupying oneself in Torah learning.

Like David Hamelech ע״ה writes at the beginning of Tehillim ״אשרי האיש וכו׳ ובמושב לצים לא ישב״ (praiseworthy is the man...and sat not in the session of scorners). We know from the Holy Seforim that the Plishtim are the Klippah of ליצנות (scorn) (Avoda Zara 19a).

The Klippah of ליצנות is the the one that makes us think "who cares, anyway I can never return to what I once was". And it's antidote is Torah Learning.

And we see in the Sefer Imrei Emes (parshas Ki Tetze) that if one will desire the Torah of Hashem and occupy himself in it day and night he will come to  be ״כעץ שתול על פלגי מים אשר פריו יתן בעתו״ (like a tree planted by a stream of water that will give it's fruit in it's time). Through this even in one who is like a "dry tree" the "drop of sap" will be re-awakened like a tree planted by a stream and he will give his fruit in it's time. This is the issue of eating fruits and particularly dried fruits in Tu B'Shvat as a good and trustworthy sign for all of Yisrael.

The cure to revive an עץ היבש (dry tree) is an עץ החיים (Tree of Life), the Torah. And in the merit of our connection to Torah and our Torah learning may we merit the full and complete Geulah speedily and in our days עמן.

Lessons From Clouds

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!

We’re so usedto the ways of the world that we rarely take a step back and think likechildren.
When was the last time you asked a question with childlike wonder comparable to the cliché young child query, “Why is the sky blue?” If it’s been a while, let’s try one here.
Why did the Ribbono Shel Olam create a world with clouds in it?
We could answer the question scientifically that clouds consist of water that has evaporated then condensed into vapor. When these vapor particles combine and become heavy enough they will fall as rain. As described by meteorologist, Jeff Pardo, clouds “help regulate the earth's energy balance, by reflecting and scattering solar radiation or absorbing the earth's radiated infrared energy.Clouds maintain the earth’s atmospheric stability because clouds form when air rises and cools. When a blob of air goes up into an area of less pressure, itcools. When it reaches its dew point temperature, the rising parcel is no longer unsaturated. Water begins to condense, and it then rains.”

Taanis 3b states that Hashem never withholds clouds from the world and the above is part of the explanation why since they are required constantly for the world’s existence. But there are deeper lessons contained within the subject of clouds.  
There is avital lesson we learn from the experience of Nadav and Avihu that we allude todaily in our davening. In pesukei d’zimra, we say “HaMechaseh shamayim b’avim, hameichin la’aretz matar — G-d covers the heavens with clouds and prepares rain for the earth” (Tehillim 147:8).
On a basic level, Rav Avraham Chaim Feuer explains that the onset of heavy, dark clouds inthe sky appears menacing, yet, it is nothing of the sort. G-d brings the clouds and fills them with water, rain, which will bring tremendous blessing to the world. Often, Hashem sends us worries and troubles but at the end of the tribulations we come to understand that the purpose of the ordeals was to fulfill great achievements.
In a deeper vein, Rav Tzadok in Tzidkas HaTzadik suggests that there are times when Hashem brings clouds to block the sunlight from shining for appropriate ecological purposes. Similarly, there are times when Hashem presents blockades tospiritual success for appropriate purposes. If a person stares directly into the sun, his eyesight is temporarily impaired, and prolonged exposure would lead to vision damage. This is why Hashem made it that we cannot tolerate staring into the sun, so as to prevent us from being hurt. The same is true in the spiritual realm. There are times when jumping to great spiritual heights too quickly is damaging to our growth. One who takes on too much too soon can easily burn out and, in the end, regress.
The deaths of Nadav and Avihu came as a result of this mistake. They desperately desired closeness with G-d, but they walked into the Holy of Holies before they were adequately prepared. Their souls weren’t ready to stare at the sun, to look directly into the awesome spiritual power that comes from Hashem.
Rav Yisrael Salanter lamented that we tend to stifle our spiritual growth because we all want to be righteous Torah scholars and finish the entire Talmud—but we all want to do it now! Life doesn’t work that way; spiritual growth certainly never works that way. People change and grow gradually. If someone takes on too much, too fast, the growth most often does not have any lasting effects. This is one of the reasons Hashem redeemed the Jewish people from Egypt in stages; releasing oneself from an idolatrous Egyptian culture cannot be done overnight.

We are all good people. We all want to reach our maximum spiritual potential. Yet, we sometimes move too fast for growth to last. How many of us leave Yom Kippur thinking we will never gossip again? And then that first violation happens when we aren't thinking, and we give up. We have to learn to move more slowly. We have to utilize patience in our spiritual growth.
So Hashem sends us clouds, at times, blocking out the spiritual light that we want to stare at directly. This is only for the goal of producing an abundant future rain, an enormous spiritual, permanent and cemented growth. He covers thespiritual heavens with barriers, with ‘dark clouds’ but only to bring about the spiritual rain.
Rav Moshe Weinberger, shlita, suggested another reason why Hashem placed clouds in the sky. We understand that it is not such asimple spiritual exercise to try and ‘reach the heavens’ spiritually. As we discussed earlier, clouds act as a barrier, letting us know that there arelevels that are presently beyond us and we can’t leap to heights we’re not yet ready for. However, says Rav Weinberger, clouds have no substance to them. Youcan fly right through them once you come close. Clouds are a mirage, they arenot real obstacles.

The message is clear. Once a person starts to grow spiritually and embarks on the path toward heaven, he should not be intimidated by the obstacles, the clouds that lie before him. The clouds, the obstacles are not real blockades; they are an illusion. If you keep soaring, you’ll pass right through them and get to the spiritual heights of the world.

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Kissing the Gemara

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!

We all need rebbeim. We all need to search for and find great rebbeim. There are different kinds of rebbeim. Some rebbeim teach us the Gemara or the Chumash. Yet this does not suffice. We need rebbeim who can teach us something else, just as important.
Rav Yaakov of Ishbitz, son of the Mei HaShiloach and author of Beis Yaakov on Chumash, would give a shiur for a select group of students from 12AM until 4 AM every night of the week except Shabbos. Rav Moshe Weinberger, shlita, tells the story of one of the students who attended these amazing shiurim. Years later, the student described that he remembers how Rav Yaakov was very meticulous about time and every night at exactly 12AM—one could even set his watch— two of RavYaakov’s attendants would escort him into the room, one holding a candle andone holding the big gemara. Rav Yaakov would give the shiur with amazing pilpul and chiddushim. It felt like one was atSinai. At exactly 4 AM, the two shamashim came forward again, one with a new candle to lead him out into the street, and the other to hold the gemara.
This talmid reflected that he loved going tothis shiur, but he now remembers very little of the insights from the shiurim.“I experienced tremendous suffering in my life and I have forgotten most of what I learned. But there is one thing I never forgot, one memory that stayed with me and encouraged me throughout my years and throughout my suffering. The memory of how Rav Yaakov lovingly kissed his gemara when the shiur was over is the fire which keeps me going.”
There’s theteaching of the gemara and there’sthe kissing of the gemara. If we onlyhave a rebbe who is able to teach usthe gemara, we need to find one whocan also teach us how to kiss the gemara.
When we kiss the gemara properly, we show that thelearning is a vehicle to bring us closer to Hashem.

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