Dixie Yid - Avodas Ha'Avodah

Very Well Done Important New Video on Kids and the Internet

2012-01-31T11:54:00.000-05:00

Untitled from Yitz Brilliant on Vimeo.

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 Bo - Hashem's Bekeshe

2012-01-28T21:28:00.000-05:00

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

2012-01-25T08:00:00.000-05:00

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

2012-01-24T21:13:00.000-05:00

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

2012-01-19T10:09:00.003-05:00

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

2012-01-18T22:27:00.000-05:00

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

2012-01-18T08:00:00.000-05:00

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

2012-01-14T23:39:00.002-05:00

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

2012-01-14T21:18:00.000-05:00

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?

2012-01-11T08:00:00.000-05:00

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

2012-01-07T22:52:00.000-05:00

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?

2012-01-04T08:00:00.000-05:00

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!

2012-01-02T19:38:00.003-05:00

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

2012-01-02T14:02:00.000-05:00

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)

2012-01-01T11:15:00.005-05:00

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

2011-12-31T22:37:00.003-05:00

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.

Rav Moshe Weinberger Shalosh Sheudos Torah - Parshas Miketz 5772

2011-12-25T19:34:00.000-05:00

Baruch Hashem, my friend Dr. Efrayim Nudman has written up one of Rav Moshe Weinberger's shalosh sheudos drashos given in Aish Kodesh this past Shabbos. This is the same writer who brought us Rav Weinberger's drasha from the Breslov Research Institute Dinner a couple of weeks ago. I can't say for sure whether these write-ups of Shalosh Sheudos Torahs will continue as a regular feature as it is with Rav Weinberger's Shabbos morning drashos, but we can hope, pray, and give Dr. Nudman some chizuk in the comment section. :-) Enjoy the write-up below from Rebbe's shalosh sheudos Torah from this past Shabbos, parshas Miketz, and again, thank you Ephraim!

Tonight is the 5th night of Chanukah, the night of Hod. And Hod is the middah of Aharon Hakohen, who represents the essence of Chanukah like it says in the passuk “Behaalotcha el Hanerot” (commanding Aharon to light the Menorah in the Mishkan).
There is a Maamar by a talmid chamcham from Slonim R. Chaim Shlomo Verner in his sefer Behaalotcha El Hanerot. He brings down from the Midrash Tehillim on the passuk “Elokai, becha batachti, al ebosh” (My G-d, in you I have trusted, let me not be shamed) (Tehillim 25:2). The midrash tells the story of a thief that is caught by the guards of the Medinah. They are going to give him a beating for a punishment, but he tells them that he is from Bais Hamelech (from the family of the King) hoping this will convince them to let him go. Of course this is not true so the guards decide to take him in front of the King so that he will decree the proper punishment for being a thief and a liar. However when the king hears the story he feels merciful towards someone who thinks of him as such a compassionate ruler and lets him go.

“Becha batachti, al ebosh”. One who trusts Hashem completely will be forgiven. That is the middah of Hod. In the middle of the long winter night when a Yid ends up walking around where he shouldn’t be, not in Bais Midrash or at home, and he is found by “the guards” that are ready to punish him he can always cry to the King and put himself in His hands. Of course this doesn’t exempt him from working on is Torah and Mitzvos, but he can be saved by his pure Bitachon in Hashem.

Chanukah was a time of “V’Timu kol Hashmanim” (and all the oils were impure). Everything was b’tuma. Jews could learn Torah but it was contaminated with ulterior motives: honor, prestige, power. They performed mitzvas but they were also contaminated with Tumah. But despite this the Hashmonaim went to war with the cry of “Mi Kamocha B’Elim H'”. They went to war with their Bitachon in H'. From the Middah of Hod of Aharon Hakohen. And this brought them to victory. Torah and Mitzvos are essential but they must be in a context of Bitachon.

We can ask for help, but by throwing ourselves in His arms completely we achieve a different kind of forgiveness and salvation.

When Moshe commanded Aharon to approach the Mizbeach to offer a young bull for a sin-offering, he hesitated. Rashi explains that Aharon was ashamed to start his Avoda in the Mishkan because he saw an image of the Egel (calf). He felt embarrassed and guilty and felt that he was not deserving of serving H'. Moshe tells him “le'kach nivcharta” (for this you were chosen). The Arizal explains that it was precisely for that middah of humility, that capacity to feel shame and embarrassment for what he could have done wrong that he was chosen to serve.

The Maggid of Mezrich explains that Aharon was the middah of Hod and that is the root of Anava (humility). Sins come from gaava (pride) which is the opposite of Hod.
Moshe is the light of Torah that protects us from transgressing. But after we sin, it’s the light of Hod, the light of Aharon Hakohen, the light of full bitachon in Hashem what can pull us out.

“Yikraeni Veenehu, Imo anochi betzarah” (Tehillim 91:15). “Yikraeni Veenehu”: you can call to H' and he will answer. But if we take H' with us at all times, wherever we go, whatever we do, that is in the aspect of “imo anochi Betzarah”. H” is with us there and he says “Achaltzehu V’achabdehu”, then He will save us and elevate us to a much higher place. This is the aspect of complete Bitachon in Him.

This explains two different ways to connect to Hashem: Tefillah and Bitachon.
Purim is connected to Tefillah. Mordechai cried to H', decreed fasting and prayers. And with that the decree was cancelled and they were saved. However they remained servants of Achashverosh. Their redemption was not complete.
In Chanukah they were saved purely from their complete Bitachon in H' and through that their redemption was complete.

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

Rav Moshe Weinberger - Shabbos Morning Drasha - Miketz/Chanukah

2011-12-24T22:57:00.000-05:00

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

Rav Moshe Weinberger

Parshas Miketz-Chanukah 5772

The Foundation of Torah Sheba’al Peh

We see in the seforim that it is customary to connect the parshios of Yosef Hatzadik to Chanukah. I saw a teaching from Rav Pinchas Friedman, the Rosh Kollel of Belz, which he gave over last year at this time, which makes several amazing connections between Miketz and the Yuntif of Chanukah.

When Yosef’s brothers return to Egypt with Binyomin, Yosef invites them all to a סעודה, a feast. The Torah then says (Bereishis 43:34) “וַיִּשָּׂא מַשְׂאֹת מֵאֵת פָּנָיו אֲלֵהֶם וַתֵּרֶב מַשְׂאַת בִּנְיָמִן מִמַּשְׂאֹת כֻּלָּם חָמֵשׁ יָדוֹת,” “and [Yosef] gave them portions, but Binyomin’s portion was five times greater than theirs.” Why does the Torah use the expression “חָמֵשׁ יָדוֹת” to say “five times greater?” There are other words it could have used besides “יָדוֹת,” which literally means “hands.”

Rav Friedman brought down a Torah from the Kedushas Levi (Peirushei Agados ד"ה "ותרב") on this pasuk to explain that Yosef was planting the seeds for the ultimate victory of the Chashmoniam over the Greeks with this gift to Binyomin. The “חָמֵשׁ יָדוֹת,” the five “hands” correspond to the five deliverances of the Greeks into the “hands” of the Chashmonaim: “גבורים ביד חלשים, רבים ביד מעטים, טמאים ביד טהורים, רשעים ביד צדיקים, זדים ביד עוסקי תורתיך,” “the mighty in the hands of the weak, the many in the hands of the few, the impure in the hands of the pure, the wicked in the hands of the righteous, and the wilfull sinners in the hands of those who study Your Torah.” The five ways in which the Greeks were delivered into our hands correspond to the five “יָדוֹת,” extra gifts Yosef gave Binyomin.

Generally, Hashem sends His Divine influence to the Jewish people using His “right hand,” the side of mercy. He sends His Divine influence to the nations of the world using his “left hand,’ the side of strict judgment. The Kedushas Levi also explains that Yosef gave these extra portions to Binyomin in particular to further strengthen the Jews’ ability to overcome the Greek oppressors. Binyomin means בן ימין",” the “right hand.” Yosef gave him additional gifts in order to strengthen the “right hand,” the Jewish people, to enable them to overcome the “left hand,” the nations of the world at the time of Chanukah.

Yosef, however, gave Binyomin an extra gift another time as well. In parshas Vayigash, the pasuk (Bereishis 45:22) says “לְכֻלָּם נָתַן לָאִישׁ חֲלִפוֹת שְׂמָלֹת וּלְבִנְיָמִן נָתַן שְׁלֹשׁ מֵאוֹת כֶּסֶף וְחָמֵשׁ חֲלִפֹת שְׂמָלֹת,” “[Yosef] gave each one changes of clothing, but he gave three hundred silver pieces and five changes of clothing to Binyomin.” Why did he give an additional gift of “five” to Binyomin? The Gemara in Megilla 16b explains: “אמר רבי בנימן בר יפת רמז רמז לו שעתיד בן לצאת ממנו שיצא מלפני המלך בחמשה לבושי מלכות שנאמר ומרדכי יצא בלבוש מלכות תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן',” “Rabi Binyomin bar Yofes said: [Yosef] hinted to him that someone would come from him [Binyomin] who would come out from the king with five royal garments, as it says (Esther 8:15) ‘and Mordechai went out in the royal garments of [1] turquoise and [2] white with a [3] large gold crown and a [4] robe of fine linen and [5] purple.’”

We therefore see that Yosef gave Binyomin five gifts twice, one to set the stage for the five victories of the Chashmonaim over the Greeks in the events of Chanukah and the other corresponding to the five royal garments worn by Mordechai in the miracle of Purim.

Why did Yosef hint to Binyomin about the Yomim Tovim of Chanukah and Purim? What is the connection between Binyomin and Chanukah and Purim?

Each of the twelve months of the year correspond to one of the twelve שבטים, tribes. According to the Arizal (although not the Zohar), the month in which Chanukah takes place, Kislev, corresponds to שבט בנימין, the tribe of Binyomin, about whom the Torah says (Devarim 33:12) “ידיד ה' ישכן לבטח עליו חפף עליו כל היום ובין כתיפיו שכן,” “may Hashem’s beloved dwell securely by Him; he hovers over him all day long and rests between his shoulders,” an allusion to the fact that the primary parts of the Beis Hamikdash will dwell in Binyomin’s portion of Eretz Yisroel.

The Beis Hamikdash would be re-inaugurated in the month of Kislev by the Chashmonaim after it had been defiled by the Greeks, as we say in Al Hanisim, “ואחר כן באו בנך לדביר ביתך ופינו את היכלך וטהרו את מקדשיך והדלקו נרות בחצרות קדשיך,” “and after this, your children came into the Holy of Holies of Your house, cleansed Your Temple, purified the site of Your Holiness and kindled lights in the courtyards of Your Sanctuary.” They therefore cleansed Binyamin’s portion of Eretz Yisroel in the month of Binyomin, Kislev.

Binyomin is also connected to the Yuntif of Purim because that miracle occurred through Mordechai, Binyomin’s descendant, which we know because the Megilla (2:5) calls Mordechai “איש ימיני,” “a man [from the tribe of] Binyomin.”

According to Rav Tzadok Hakohen in Pri Tzadik on Chanukah, Chanukah personifies the victory of the holiness of תורה שבעל פה, the Oral Torah over the Greeks who attempted “להשכיחם תורתיך,” “to cause [the Jewish people] to forget Your Torah.” At the time of Chanukah, Oral Torah began to take shape as the sages initiated the compilation of the Mishnayos. This was necessary to counterbalance the spread of Greek philosophy, Aristotle, y”sh, and the like which, on the side of evil, corresponded to the תורה שבעל פה, the Oral Torah.

That is why the miracle of Chanukah took place through the children of Aharon Hakohen. Moshe is the source of the תורה שבכתב, the written Torah because he received the Torah from G-d’s mouth at Sinai. Aharon, however, did not hear the Torah from Hashem directly. Aharon was the first person to learn Torah orally, from Moshe, so the kohanim were the initial step in the process of the Oral Torah. We can see this in the pasuk (Malachi 2:6-7), “תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ ... שִׂפְתֵי כֹהֵן יִשְׁמְרוּ-דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ,” “The Torah of truth was in [the kohen’s] mouth ... the lips of the Kohen will guard wisdom, and seek Torah from his mouth.”

The connection between Chanukah and the תורה שבעל פה, the Oral Torah is also exemplified by the fact that there are 36 candles lit throughout Chanukah, which correspond to the 36 מסכתות, tractates of Mishna.

Based on what we have said, we can also understand why Yaakov had to marry two sisters. According to the Me’or Einayim in Vayeitze and the Baal Hatanya in Likutei Torah on Metzorah, as well as other tzadikim, Yaakov married Leah, who corresponds to the תורה שבכתב, the written Torah, and he married Rochel, who corresponds to תורה שבעל פה, the Oral Torah. This is alluded to Lavan’s statement to Yaakov (Bereishis 29:26) that “לֹא-יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ לָתֵת הַצְּעִירָה לִפְנֵי הַבְּכִירָה,” “it is not done in this place to give the younger one [Rochel] before the older one [Leah].” Leah, who corresponds to the written Torah is the older sister because the written Torah came first. Rochel, who corresponds to the Oral Torah, is the younger sister because the Oral Torah explains and expands upon the preexisting written Torah. Therefore, Lavan’s words can be interpreted to mean that one should not study the Oral Torah before he has something of a firm grasp on the written Torah.

The Yomim Tovim of the written Torah, like Pesach and Sukkos, were therefore revealed first through Moshe Rabbeinu, who is a descendent of Leah, the older sister, who corresponds to the written Torah. The rabbinicaly instituted Yomim Tovim Chanukah and Purim, however, were revealed later in history, through Yosef and Binyomin, the children of Rochel, the younger sister, who corresponds to תורה שבעל פה, the Oral Torah.

This is also why Rochel said to Yaakov (Bereishis 30:1), “הָבָה-לִּי בָנִים וְאִם-אַיִן מֵתָה אָנֹכִי,” “give me children, and if not, I [אָנֹכִי] am dead.” In other words, Rochel was saying to Yaakov, “Give me Yosef and Binyomin, my children who will lay the foundation of the Oral Torah. If you do not, I [“"אָנֹכִי], which stands for “אנכי ה' אלוקך,” “I am the L-rd your G-d,” i.e., the whole written Torah, will not have any staying power without my children Yosef and Binyomin, the progenitors of the תורה שבעל פה, the Oral Torah.”

We know that we will return from exile in the merit of the prayers of Rochel who represents the תורה שבעל פה, the Oral Torah, as it says in the pasuk in Yirmiyahu 31:14-16 “קוֹל בְּרָמָה נִשְׁמָע ... רָחֵל מְבַכָּה עַל-בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל-בָּנֶיהָ כִּי אֵינֶנּוּ... וְיֵשׁ-תִּקְוָה לְאַחֲרִיתֵךְ נְאֻם-יְהוָה וְשָׁבוּ בָנִים לִגְבוּלָם,” “a cry is heard is Rama … Rochel cries for her children, she refuses to be comforted for her children for they are no more … you have hope says Hashem and your children will return to their borders.” And according to the Medrash (Vayikra Raba 7:3), “אין כל הגליות הללו מתכנסות אלא בזכות משניות,” “all of the exiles will only be brought back in the merit of Mishnayos,” i.e., the Oral Torah represented by Rochel.

In a similar vein, Rav Yosef Chaim Sonnenfeld taught an amazing gematria in the pasuk (Yeshaya 1:27) “ציון במשפט תפדה ושביה בצדקה,” “Zion will be redeemed with justice and her returnees with righteousness.” He taught that “ציון במשפט תפדה” is the numerical equivalent of “תלמוד ירושלמי,” “Jerusalem Talmud” and the phrase “ושביה בצדקה” is the numerical equivalent of “תלמוד בבלי,” the “Babylonian Talmud.”

This connection between Yosef Hatzadik and the Oral Torah is also hinted at in the pasuk (Bereishis 41:42-43) “וַיָּסַר פַּרְעֹה אֶת-טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל-יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי-שֵׁשׁ ... וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אשר לו,” “and Paroh removed the ring that was on his hand and placed it on Yosef’s hand and enclothed him in garments of linen (“שֵׁשׁ”) ... and he caused him to ride on the second (“הַמִּשְׁנֶה”) royal chariot which belongs to him (“לו”).” The garments of linen (“שֵׁשׁ,” which also means “six”) correspond to the six sections of the Mishnah, the second (“הַמִּשְׁנֶה,” which also means “Mishnah”) royal charriot corresponds to the Mishnayos, and the phrase “which belongs to him (“לו,” which has the numerical value of 36)” alludes to the 36 candles of Chanukah, which is the Yuntif of the Oral Torah.

After finishing the preceding teaching from the Belzer Rosh Kollel, we may be left to wonder how we can retain the deep experience and Torah of Chanukah even after the Yuntif is over. We may feel like the skinny and impoverished cows in Paroh’s dream, which remained just as pathetic as they were before even after eating the seven fat cows. We also consume a lot of holy ideas throughout Chanukah, but as soon as the Yuntif is over, we may fear that we will go back to being exactly like we were before and that nothing we experienced will have made any lasting change in us.

The answer is that we must eat more latkes. According to the Baal Hasulam, Rav Alshag, the word latke is connected to the Aramaic word לטא, meaning patch. The nations among whom we live have created many breaches in the walls of our lives “ופרצו חומות מגדלי,” and we must create more latkes, more patches to mend those breaches by learning more תורה שבעל פה, Mishnayos and Gemara.

אם ירצה ה', the Torah we learn should fill in everything we are missing and we should be זוכה, merit to go up to Yerushalayim בביאת גואל צדק במהרה בימינו אמן.
Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

2011-12-23T14:23:00.000-05:00

I was thinking this morning about how we wear a cover over our arm tefillin partly to prevent the friction with the inside of our clothes from rubbing the bayis and rounding the corners/rubbing off the black coloring, which would pasel the tefillin.

I then wondered why the skin of our arms themselves don't get worn away or discolored by their contact with our clothes all day every day (unlike the tefillin which are worn for only a short time).

The answer is clear. Our living skin is constantly shedding old skin cells and constantly giving birth to new skin cells. Because it is constantly "rejewvinating" itself, the skin that rubs against the inside of my shirt today is not the same skin that rubbed against it yesterday. Therefore the friction doesn't cause any wear and tear.

Dead skin (leather), on the other hand, does not shed old skin cells or grow new skin cells, so it gets worn out with contact with things of this world.

Similarly, the only way we can survive the friction and spiritual wear and tear of this world is by constantly rejuvenating ourselves by shedding the parts of us that need shedding and trying to grow in kedusha on a constant basis. Without constant hisgabrus b'chol yom, we will suffer the effects of contact with this world.

Be alive, don't be leather!
Sent via BlackBerry by AT&T

2011-12-23T09:45:00.001-05:00

We had the following conversation last night with our four-year-old daughter, "DG," Dixie Girl:

DG: Right Hashem can't see us because He is deep inside our hearts?

Mommy and Daddy: No, Hashem is everywhere so He can always see us.

DG: So then He's also in our hearts?

Daddy: That's true.

DG: So it's like I said!

Such a good girl! And also quite literal - shows how careful we have to be about how we teach things. :-)

Maccabeats New Chanukah Video - Miracle

2011-12-21T22:17:00.000-05:00

I'm sure most of you have seen this but here is the Maccabeats' new Chanukah video, which is a cover of Matisyahu's Chanukah song from last year. Ah freilichen Chanukah!

Incidentally, I wouldn't get exercized about Mayim Bialik wearing a yarmulka. She's Allison Jacbos' Partners in Torah chevrusa. I'm sure it's meant to be funny.

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

The Difference Between the Avoda of Chassidim and Misnagdim

2011-12-21T11:26:00.002-05:00

I received the below summary and text, which I have not yet had the chance to look at, but which sounds very interesting.

This is from a letter called Igeres HaVikuach VeHaSholom written either by the Tzemach Tzedek or one of the Talmidim of the Baal HaTanya. In it he explains how the difference in the Avoda of Misnagnim vs Chassidim is the difference between the Avoda of Baalei Teshuva vs Tzadikim. Here are the main points but it is really worth reading the entire thing if you have time.
... בין עבודת הצדיקים לעבודת הבעלי תשובה, כי עבודת הצדיקים היא שלא לזוז מדרך התורה כמלא נימה, ולקיים כל דקדוקי סופרים עד קצה האחרון עד שיד שכלם וכחם מגעת. אבל בעלי תשובה מצד שהילוכם בקודש ועבודתם היא בחילא יתיר ורעותא דליבא סגי כרשפי אש שלהבת־יה כנ״ל בארוכה, הנה בסיבה זו ידמה לפעמים לעין המביט בהבטה חיצונית שהם נוטים קצת מדיקדוק איזה מצוה. אבל ה׳ ית׳ יראה ללבב, כוונתם הרצויה מקרב איש ולב עמוק, כי מדריגתם מאד נעלה מהבטה חיצונית ואינון מלגיו יתיר, על דרך באהבתה תשגה תמיד. ומקור לזה מצינו בתורה שבכתב ובש״ס ראיות ניצחות כשמש בחצי
השמים לבלתי מתעקש ב״א לבו יראה דברי אמת.....
ומעתה שזכינו בעזרת ה׳ ית׳ לבאר ענין חילוקי מדריגות בעבודת ה׳ ית׳ של צדיקים גמורים ושל בעלי תשובה, יובן
היטב טעם לקריאת שני השמות של שני המחנות כנ״ל, כי הוא ית׳ השים שמות בארץ אל תיקרי שמות אלא שמות, ולכולם בשם יקרא מן השמים, וד״ל. דהנה מחנה אחד נקרא בשם מתנגדים, אמת מארץ תצמח שאין הוראת קריאת שם זה להם על כי מנגדי האמת המה ח״ו ובטעות ההמון, ח״ו למימר הכי ולא ניחא לי׳ למרייהו. אך טעם העיקרי לקריאת שם זה כי באמת הוא שמם המורה על מדריגתם בעבודת הקודש אשר עליהם, והוא ... להתנהג דווקא על פי קו הדין המרומז בפסוק יקוו המים, וד״ל. וזהו שמם מתנגדים מורה על מדריגתם בעבודת ה׳ ית׳ שהם מתנהגים על פי שורת הדין, שלא ינטו מדיני התורה ודקדוקי המצות דרבנן עד קצה האחרון. ונראה לעין כל מנהגיהם עד״ז שאין משנים שום מנהג ישן ואפילו בניגון, וכן בענין הפיוטים הקבועים לנו מחז״ל, קל וחומר שלא לאחר זמן קריאת שמע ותפילה מזמן הקבוע לנו מש״ס ופוסקים, וכן בעמדם בתפילת שמונה עשרה באימה כעבדא קמי׳ מריה. וכן הרבה פרטים תקצר היריעה מהכיל שהם מדקדקים יותר נגד מחנה השני. והכל הולך אל מקום אחד, בלי לשנות ח״ו מקו ושורת הדין, אשר כמסמרות נטועים הם בלבם על פי הש״ס
ופוסקים. והוא מדריגת הצדיקים להצדיק את מעשיו בכל פרטיותיו לפני ה׳ ית׳ ולהיות צדיק בדינו, וד״ל.
אך יש עוד דרך ישר לפני ה׳, הוא דרך מחנה השני הנקרא בשם חסידים. והשם שמות בארץ לכולם בשם יקרא קרא , כי שמם זה מורה על מדריגתם והילוכם בקודש... וכאשר הקדמנו בעז״ה בביאור מדריגת בעלי תשובה שגבוהה מעלתן על מעלת ומדריגה צדיק גמור, לפי שלבם דואג בקרבם והם נרתעים לאחוריהם, ותמיד הם שבים ללכת ממדריגה למדריגה היותר גבוהה וזכה וברורה ואמיתית מצד שאינם שבעים כלל מדרכם וכנ״ל. ושפלים הם בעיניהם על הרגש קיצורם בעבודת ה׳ ית׳, ולכן צמאה נפשם אל ה׳ מקרב איש ולב עמוק ולהיות הולך באור התורה בכל יכלתו בחילא סגי ורעותא דליבא יתיר. והוא הוא דרך המחנה השני הנקראים בשם חסידים, שמדריגתם ועבודתם בקודש לפנים משורת הדין וקו השוה בנתיב המשפט...
ולהסביר הענין יותר למבקשי האמת בלתי מתעקשים ועומדים על דעתם ח״ו, נמשיל משל ומתוכו יובן
עומק כוונת ההילוך שני המחנות הנ״ל, אשר יחדיו יהיו תמים למעלה לפניו ית׳. משל למלך שהיו לו שני בנים, גם שניהם טובים ורצוים לפניו אך האחד נתגדל בבית המלך והשני נתגדל בארץ מרחק מעיר מלוכת אביו המלך, לימים זמן רב בא אותו האחד מארץ המרחק לאחיו שנתגדל בבית המלך, ונתוועדו יחדיו בעצה אחת לבוא למחר לפני המלך לאמר לפניו צפרא טבא כנימוס וחוק המלך על כל שרי המלך הקרובים לפניו. ונוסח הצפרא טבא הנ״ל ידוע על פי ציווי המלך שיאמר דווקא מרחוק ולא להתקרב אל המלך, וכל העובר על נימוס המלך או משנה הנוסח, אחת דתו להמית. והנה בבוא הבן אשר נתגדל עם המלך, וודאי כיוון לשונו ולא שינה הנוסח והנימוס הקבוע מאת המלך, ואמר בצפרא טבא המוטל עליו כהרגלו בכל יום ונפטר לביתו בשלום. אבל בבוא הבן השני אשר מארץ מרחק, הנה מצד ריחוקו מאת פני המלך זה זמן רב וכעת ראה את אביו פנים אל פנים, גברה עליו אהבת אביו וכיקד יקוד אש גברה עליו עד אשר נפל על צווארו וחבקו ונשקו, וגם בכה על צוואריו עוד בדברי חשק ואהבה עזה, שכח את נימוס וחוק הקבוע כנ״ל, והנה כל העומדים לפני המלך בעת ההיא ידמו בנפשם כי בן מות הוא מחמת ששינה את נימוסי המלך ונוסח הקבוע, אבל המלך בעצמו בראותו כוונתו הרצוי׳ וגודל תשוקתו אליו מקרב איש ולב עמוק שגברה עליו, וכיקד יקוד איש יקוד לבו עד שיצא מגדר דרך ארץ ונימוס ונוסח המלך, על כן צוה המלך לכבדו כבוד גדול ביתר שאת ויתר עז על כל שרי המלוכה לעיני כל העם, ומילא את משאלותיו ביתר שאת ויתר עז.
והנה המשל עמוק למבין, ובעזרת ה׳ בו יוסרו כל הספיקות בענין ההילוך שני המחנות הנ״ל, וכל אחד על מקומו יבא בשלום. גם הוסר בו הספק הגדול אשר לפעמים נמצא באנשי המחנה השני אשר באמצע תפילת שמונה עשרה שמוזהרים אנחנו בל נפסיק ח״ו בדיבור אפילו למלך ישראל, והם מדברים דברי אהבה וחזק, וקצת בלשון לע״ז (כמו גוואלד טאטע פאטער העלף זשע), כפי שנובע מלבם בעת ההיא וכפי גודל תשוקתם לה׳ ית׳ מצימאון נפשם מקרב איש ולב עמוק. וההולך בדרך התורה בל ינטו משורת הדין ישתומם על המראה הזאת להמביט בהבטה חיצונית, אבל באמת הכל הולך אל מקום אחד, וכמבואר במשל הנ״ל(ועיין מ״ש הראב״ע על פסוק באהבתה תשגה תמיד, פירוש תשגה כמו שגיון לדוד כר. ועיין בספר חרדים םפ״ז ד״ע שאלה ה׳ בענין התלהבות החשק, וכך כתב בפ״א מעשה
דרך החושק לשורר ולשוגג עיין שם וד״ל).

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

Rav Moshe Weinberger Shabbos Drasha on Parshas Miketz-Chanukah 2008 - Resting in the Darkness

2011-12-20T17:15:00.001-05:00

Another holy brother from Aish Kodesh, R' Moshe Lachman, wrote up one of Rebbe's drashos from Parshas Miketz in approximately 2008. See below. Thank you Moshe!

The Ran says that we call it Chanukah because they rested on the 25th (cha-nu chof hey). But we all know that the war continued for a long time after the 25th. Not only that; the Chashmonaim; the ones responsible for the whole revolution were killed in the battles after Chanukah. So what does the Ran mean when he says that it is called Chanukah because they rested on the 25th?

In the beginning of parshas Mikeitz; Pharaoh has 2 dreams and when he wakes up from them the posuk says "vatipaem rucho," "and he was agitated" because he didn't know their meaning. So he calls in "kol chartumei mitzraim" to interpret his dreams. Then the posuk continues "vi'ein poser oh'sam li'pharoah," "and they couldn't interpret them to pharaoh". Why doesn't it just say that they couldn't interpret it? Why does it have to specify "to pharaoh"? Rashi says that it is because they did give it interpretations but they were not to pharaoh's liking so he didn't feel satisfied.

Anyone who has learnt gemara knows that when you are having a hard time understanding a sugya; you can look up all the different meforshim and be told a great number of different solutions; but until you hear the one that clicks, you don't feel content. It doesn't mean that the other pshatim aren't correct; it is just that they don't leave you feeling satisfied.

So too by pharaoh, the interpretation that Rashi brings down was that he would have 7 daughters and that they would all die. The chartumim understood that if their interpretations were wrong it could result with the wrath of pharaoh. And it even says in the midrash that pharaoh did have 7 daughters who all died. So we see that this interpretation was also true.
So why did pharaoh still feel agitated? Why did he still feel obligated to go to any measure to hear an interpretation that would leave him feeling satisfied? Even to the extent that he was willing to pull a jew out of jail in the hopes of him bringing some light to his dreams!
The reason is because it could very well be that the other answers were true; but pharaoh didn't feel that the other interpretations were the purpose of why he had those dreams.

So finally he calls Yosef who gives him an answer that gave him serenity. Because he finally felt that Yosef's interpretation pinpointed the tachlus of his dream. So too in life a person tries to figure out the purpose of his life and every day he hears and thinks of different interpretations of what his purpose is on this world. Not only that, all of life's anxiety comes from a person being unsure of his purpose in life. And even if he can remember the purpose he doesn't know how he will ever find a way to fulfill it; because of all the distractions caused by everyone who is trying to give their interpretation to your dream called life. And until a person can understand what the meaning is to whatever situation he is experiencing, he feels anxious for not being clear of its purpose. That's the inyan of Yosef (the tzaddik) who can come in middle of all this confusion and clarify without any confusion what our purpose is; to be an oveid Hashem.

Coming back to Chanukah; it's true that the war continued after Chanukah. But "they rested on the 25th" means that in middle of all the confusion Hashem reminded them of their tachlis with the neis of the pach shemen even though the confusion continued and still hasn't stopped till today. But "chanu chof hey" means that they had tranquility when they were reminded that they were fulfilling their purpose. It's like a person who is lost in the middle of a dark field; and for a split second there is a flash of lightening. For that one second he is able to see that he is walking on the right path. And it is still completely dark and he will still have a difficult time finding his way to his destination; but he can stop and rest to feel a few moments of tranquility with the knowledge that he is heading in the right direction. So too by Chanukah; it's true that the war continued and the Chasmonaim died in battle. But when they found the pach shemen they were able to remember that they were going in the right direction.

Because in life the war never ends and we all eventually die in battle. The inyan of Chanukah however is to remember to always try and look for the little pachim in our life; those flashes of life we receive from the Ribbono Shel Olam to remind us what our purpose is and to help us see our way through this dark world.

The Rebbe R' Bunim of Pchischa tells a story about 3 Jewish men who were sent to jail. Two of them were wise and the third was a fool. They were locked up in a cell that was in complete darkness. Once a day the guard would bring in a small portion of food for each of the men; and they had to be careful to eat their food in a way were none of it fell on the ground; because if any of their food dropped it would be impossible to find it because they were in complete darkness. The fool kept dropping most of his portion before it ever reached his mouth. So each day wise man#1 would patiently sit and try to help the fool to establish a method that would make it possible for him to benefit from the entire portion that was given (which wasn't too much to begin with). After a while wise man#1 started wondering why every day he sits with this shoiteh and patiently tries to teach him how to hold on to his portion, while wise man#2 never even offered to help. So one day he asked him "why do I sit here each day trying to help this fool hold on to his portion while you have never even offered to help?" So the 2nd wise men answered "When we were brought here I managed to sneak in a small knife and each day I have been slowly digging a hole in the wall. And very soon I will be able to create a small hole in the wall so there can be a small stream of light. And then neither of us will have to teach him each day how to find a way to keep his whole portion; because he will then be able to see on his own."

So too in life all of us are stumbling through the darkness of this world trying to hold on to the portion that we receive each day from the Master of the world. And each day we hear different interpretations of what we need to do to hold on to what we have received. And some of the interpretations we hear may actually contain truth; but those interpretations only helps us hold on to our portion temporarily; however they don't help us see in the darkness.
Although when you attach yourself to the tzaddik and truly believe in his interpretation in addition to your constant effort of trying follow the path that the tzaddik creates especially for you.

Even though you sometimes feel as if you are still sitting in complete darkness; you must be stubborn in your avodah! And you must have bitachon that the Tzaddik is slowly digging a small hole in one of the walls of darkness that you have created for yourself; and eventually he will pierce a hole that will allow his light to finally stream through the darkness of this world. It doesn't mean that the light will extinguish the darkness of this world, life is full of obstacles; but the gift of the tzaddik's light is that he gives you a tool to hold on to your portion.

Now we can understand the y't of Chanukah; "chanu Chof Hey" doesn't mean that the war ended; the war with darkness is never-ending. But the pach shemen was the flash of light telling us that our interpretation of our purpose here in this world is correct.

And there is no feeling more tranquil than the one of knowing that we are fulfilling our purpose on this world. Hashem should help all of us seek and find the true tzaddikim for us to attach ourselves to; so together we can help bring geulah now!

Great Cheder in Far Rockaway - Favor for the Dixie Yid

2011-12-18T11:42:00.000-05:00

Hi everyone. I would like to ask my readers if you would do me a favor and consider buying a raffle ticket to help support my son's cheder. It's a wonderful place which we chose because when we visited the school we saw that the rebbeim really engaged the kids. The boys show such life in their learning, Yiddishkeit, and davening. It is a very special school. Several years in we are still very very happy with how activiated our son is by the enthusiastic rebbeim. It is such a special school but it's in desparate need of more funds to meet the basic operating budget to pay the rebbeim and afternoon moros.

Please go to minivanraffle.org to buy a raffle ticket for $100 (or 5 for $360). Yasher koach to those of you who followed the link and bought raffle tickets last year. I really appreciate it. In the "Referred by" box, please write "Dixie Yid."

The raffle is for $25,000 toward a new kitchen, a virtually all expenses paid trip to Eretz Yisroel for 10 people, a new minivan, or $20,000 cash. Only 2,800 tickets will be sold. The drawing will be held in late December or early January.

Big yasher koach in advance and please click the link and buy a ticket!

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

Rav Moshe Weinberger - Parshas Vayeshev Shabbos Drasha - Window of Faith

2011-12-17T22:13:00.000-05:00

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

Rav Moshe Weinberger

Parshas Vayeshev 5772

Window of Faith

The Yuntif of Chanukah is almost upon us. As we dust of our dreidels, it reminds us that we are all like the dreidel. Sometimes life hands us a “gimel” and things are very good. Sometimes we spin a “hei” and things are alright. Other times we get a “nun” and break even. And unfortunately, sometimes we roll a “shin,” and our circumstances seem anything but good.

Yosef Hatzadik’s life is also like the dreidel, except that he only seems to spin “gimels” and “shins.” Everything either goes very well for him or very badly. His story is the story of Jewish history which is filled with “gimels” and “shins” and very little in between. At the beginning of his life, everything is wonderful. He is the favorite son of Yaakov Avinu and all is well with the world. Suddenly, his world falls apart and he is thrown in a pit and sold into slavery. Afterward, he attains a relative state of success when he is put in charge of a very important household in Egypt. Unfortunately, that success is also shattered when the wife of Potiphar attempts to seduce him day after day for a full year. After he passes that test, one would think that he would have been entitled to see better days. But even after passing such a difficult test, he is thrown into prison for a full twelve years.

The Nesivos Shalom asks a question which we are all asking. How was Yosef able to be מחזק, to strengthen himself during this time period? As far as he knew, his familiy and his father had forgotten about him and no one was looking for him. And after all of his efforts to be good, he is thrown in jail! At some point, it would seem that Yosef would have given up trying to be good and holy. If we understand how Yosef succeeded even during his darkest hours, maybe we can learn how to strengthen ourselves during our times of darkness and smallness.

The Nesivos Shalom points out an interesting nuance with regard to Yaakov Avinu’s refusal to be comforted with regard to Yosef’s “death.” It says (Bereishis 37:35) “וַיְמָאֵן לְהִתְנַחֵם,” “and he refused to be comforted.” It does not say “יכול להתנחם ולא,” “and he could not be comforted.” Rather, it says that he “refused” to be comforted. This is difficult to understand. Normally, the way of a tzadik is to serve Hashem with שמחה, joy. When things do not go as he would have wanted, tzadikim usually accept the reality and move on. As it says with regard to Avraham Avinu after Sarah’s death (Bereishis 23:3), “וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ ,” “and Avraham got up from before his deceased.” Why did Yaakov not take this approach? In addition, Yaakov had no רוח הקודש, Divine inspiration during Yosef’s entire absence (Rashi on Bereishis 45:27). This intimate connection with Hashem was an enormous sacrifice for Yaakov and was what he lived for. What could have been so important that he would give that up by adamantly refusing to allow himself to be comforted?

According to the Nesivos Shalom, Yaakov knew, deep inside, that Yosef was still alive. He did not know where he was or what he was going through, but he knew that his circumstances must have been bad and that he was in a place of טומאה, impurity. There was nothing Yaakov could do for Yosef to help him through whatever he was going through except continue to believe in Yosef and never forget about him. By never giving up on Yosef, Yaakov did the only thing he could to help his son. Yosef did not know any of this though. For all he knew, Yaakov had moved on with his life and forgotten about him.

In Yosef’s darkest hour, after a year of temptation, according to one opinion in the Gemara (Sota 36b), Yosef was planning to give up and give in. “רב ושמואל חד אמר לעשות מלאכתו ממש וחד אמר לעשות צרכיו ,” "There is a dispute between Rav and Shmuel [about the verse (Bereishis 39:11) which states that Yosef went into the house “לַעֲשׂוֹת מְלַאכְתּוֹ,” “to do his work”]: One says he was literally going to do his work and the other says that he was planning to succumb to temptation.” What stopped him? The Gemara there continues that “באותה שעה באתה דיוקנו של אביו ונראתה לו בחלון ,” “at that moment the image of his father came and appeared to him in the window.” When that happened, Yosef rediscovered his inner strength and “וַיְמָאֵן,” “he refused.”

According to the Nesivos Shalom, Yaakov was able, through his belief in Yosef, to cause Yosef to believe in himself and thereby have the strength to emerge from the darkness and refuse to sin. Through the vision of his father, Yosef was reminded “העוד אבי חי,” I have a Father who is still alive and who is thinking about me and connected to me. The word “וַיְמָאֵן” only appears in these two places in the Torah and and “יְמָאֵן” has the same letters as the word “אמונה,” faith. Yaakov Avinu’s “וַיְמָאֵן לְהִתְנַחֵם,” belief in and refusal to give upon Yosef gave Yosef the ability “וַיְמָאֵן,” to have faith in and refuse to give up on himself.

Yosef saw his father’s image specifically in the חלון, the window. The letters of the word חלון are the initial letters of the words להדליק נר חנוכה",” “to kindle the Chanukah candle.” When we light the Chanukah candles in the windows of our homes, we can also tap into our Father’s belief in us.

According to the Ramban in Parshas Be’ha’aloscha (Bamidbar 8:1) Aharon Hakohen is the inner source for the Yuntif of Chanukah. What was was Aharon Hakohen known for? In Pirkei Avos (1:12), it says Aharon “אוהב את הבריות ומקרבן לתורה,” loved all creatures and brought them close to the Torah.” The word “בריות,” “creatures” implies the lowest people. His love included those people about whom the best thing that can be said is that they are alive. They have nothing else going for them. Nevertheless, Aharon Hakohen loved them and believed in them. He believed they could be good. And that was how he was able to be “מקרבן לתורה,” bring them close to Torah. They saw that the tzadik believed in them and that gave them the strength to believe in themselves.

Similarly, at the time of the Greek occupation of Eretz Yisroel, the חשמונאים, the Chashmonaim were among the very small number of people who refused to give in and accept the Greek lifestyle. Most Jews had ceased believing in themselves, but the חשמונאים still believed in them. Through their belief that the Jewish people could serve Hashem and did not have to capitulate to the Greek way of life, they lit the way for generations to come in the long winter of our exile. It is no coincidence that we light the נרות חנוכה, the Chanukah candles at night during the coldest time of the year. It is when our lives are shrouded in darkness and difficulty that we most need the remember to look into the windows and see the Chanukah lights which remind us of Aharon Hakohen, Yaakov Avinu, and the other tzadikim who appear to us and tell us “I am with you! I believe in you! You can do it!” This is why we emphasize “הקדושים כהניך ידי על,” “through Your holy kohanim.”

In Tehillim 92:3 we say “לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת,” we relate “your kindness in the morning and your faith at night.” We have faith in Hashem, but what does it mean that we relate Hashem’s faith at night? What does Hashem have faith in? It means that at night, during our dark times when we are tested and do not see Hashem’s light, Hashem has faith in us that we can succeed. When we say in davening “האדרת והאמונה לחי עולמים,” “strength and faith are His who lives eternally” and “רבה אמונתך,” “great is your faith,” we also refer to Hashem’s אמונה, Hashem’s faith in his people. If we think about the fact that Hashem and his tzadikim believe in us, this can give us the חיזוק, the strength to pass our most difficult tests.

There is a story of of the Rebbe Reb Shimon Skernovitzer, a grandson of the Amshinover Rebbe, brought down by R’ Shlomo Katz in his book in the name of R’ Shlomo Carlebach. He brings down that Reb Shimon had a chosid who was the only Jew in his village. This Jew had a daughter and sadly, she became involved with a non-Jewish man. This man was also an alcoholic and an abuser. But as we know sometimes happens, if a woman feels that she will not find anyone better, she will tolerate the worst things. She therefore planned to marry this man. Because the man’s family refused to allow him to marry her if she did not convert, the chosid’s worst nightmare came true and his daughter left home to stay at a convent to prepare to convert and marry this man. The chosid was beside himself and made the difficult journey to his Rebe, the Skernovitzer to ask for help.

He told Reb Shimon everything that happened and that his daughter was already in a convent preparing to convert and marry a non-Jewish man. The chassidus of Amshinov is known for אהבת ישראל, love of the Jewish people. The Rebbe asked his chosid exactly where the convent was and he gave him the location. The Rebbe then took his gabai and traveled to the place where the convent was. The building was like a fortress with a high wall. The Rebbe stood outside the high convent wall and bribed a priest going in to deliver a note to the Jewish girl inside which simply read “I, Shimon of Skernovitz, am waiting for you on the corner.” The Rebbe then waited one, two, and three days. During the entire time he never left the corner. He davened there without going to Shul or anywhere else for three days. On the night after the third day, the girl came out of the convent and ran to the Rebbe. They ran away for a period of time and when they had put some distance between themselves and the convent, the Rebbe asked her to explain why she left when she was ready to convert and get married. She knew who Reb Shimon was from her father, so she answered that she left because “I knew you would never leave without me.”

When a person knows that the Tzadik, or that Hashem will never leave without us, it gives us the strength to leave any type of impurity.

אם ירצה ה', as we light the נרות חנוכה, may we remember that our Father still loves us and still remembers us even in our moments of darkness, and that he will never stop believing in his and he will never leave us behind.
Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Two Mysterious Patterns That Beg For an Explanation in Parshas Vayeshev

2011-12-16T14:18:00.001-05:00

I know these issues are addressed in seforim but they really jumped out at me this week as I did shnayim mikra and I didn't have time to look them up.

1) Levushim: It just keeps coming up. Yaakov gives Yosef a special levush. The brothers remove Yosef's levush. They dip the levush in blood and show it to their father as their preferred means of communicating Yosef's "death." In Mitzrayim, Yosef leaves his levush with Eishes Potifar. Yosef is put in a new levush when he is removed from prison. Yosef is dressed in a new levush when he is appointed as mishne l'melech. The question isn't necessarily why these things happened. Rather, the question is why the Torah places so much emphasis on levushim in the story of Yosef.

2) Who bought Yosef Initially: Superficially, the Torah's inconsistency with regard to who initially bought/transported/subsequently sold Yosef is troubling. As I reviewed the story, the inconsistencies became less troubling and more mysterious as I realized that the numerous seemingly gratuitous references to who played which part in the sale/transport/resale of Yosef are far to spread out and "unnecessary" to be "coincidental." The inconsistencies are so pervasive and gratuitous that the repeated references are clearly purposeful. I just don't know what the purpose is.

Maybe I'll find some answers over Shabbos!

Rav Moshe Weinberger Drasha at Breslov Research Institute Dinner Video/Summary

2011-12-13T21:05:00.004-05:00

Above is the Breslov Research Institute's video of Rav Weinberger speaking at their dinner. It was very nice. My wife and I were very uplifted by it and there were great people there. They are very close to finishing the last volume of their annotated Likutei Moharan in English. So please go to their website to help make a sponsorship of it, large or small!

One of my holy brothers at Aish Kodesh in Woodmere is Dr. Ephraim Nudman. He wrote up the following summary of what Rav Weinberger said at the dinner. Enjoy!

The Ness (miracle) of R. Nachaman it's really mamash the Ness of Chanukkah.
The Sforno in parashas Ki Tissah explains that before the Egel there was no need for ONE place to serve Hashem, or that just one shevet should be in charge of the service. At that time Hashem could be served anywhere and all Jews could do it. But after the Chet, Hashem decided that we needed a special place the, Bais Hamikdash, and a select group within the Jewish peoplea, the kohanim, to be in charge of the service.
The Ramban in parashas B'haaloscha says that with the Neros (lights) of Chanukkah we can bring down the light of the Bais hamikdash (symbolized by its Menorah) even after the churban (destruction) even today, and until the end of times. We can bring down mamash the fire of the Bais hamikdash into our homes. And there is no greater ness then that. In our simple Jewish homes, even with all their problems and distance from kedusha, we can serve Hashem in the original way, just like before the Chet Ha Egel. Any simple Jew and in any corner of the world Hashem brings the Bais Hamikdash to us.
Despite the Churban (destruction) in our own lives, and despite all our sins and our lackings, when Chanukkah comes around, we all become Kohanim in the Bais Hamikdash anywhere in the world we might be. Even in the Warsaw Getto or the concentration camps if a Jew managed to light a Chanukkah candle, we could access that light. And there is no greater ness.
In Likutey Halachos 4, in the section discusing Hashkamas Haboker (getting up in the morning) R. Nosson talks about Chanukkah and he goes into a discussion about Bikur Cholim (visiting the sick). When you're sitting at home healthy and doing well, and you make a decision to leave that comfort and go visit a sick person it's a big thing. Because when someone is sick, and he feels alone and frightened nothing would help more then the face of a friend who cares. You go visit him and you help him anyway you can, or say some warm words of chizuk, then you draw chiyus (life force) into a life that is in a state of churban.
And that's how R. Nosson explains Chanukkah. The Jews were not well. The Bais Hamikdash was ending. Galus (exile) was coming. When all of that would happen they would be like a sick person that can't do mitzvos and serve Hashem normally.
When a person is well and wants to see the King he has to make many hachanos (preparations) to make himself worthy. But if you are sick and you happen to be close to the king, or even more so if you are His child, then there is a hisorerus (awakening) of rachmanus (compassion) in the King and He leaves His palace to bring chiyus to the one He loves.
This is why the Schinah is always by the bed of a choleh (sick person).
And Chanukkah is the Yom Tov of knowing that in our galus, in our churban, in our distance, Hashem is still with us.
R. Nachman's name has the same letters as "Nachal Noveah Mekor Chochma," a "Flowing River, the Source of Wisdom." The word for river, Nachal has the same letters as "Nafsheinu Chiksa L'Hashem" (Tehillim 33): "Our souls are waiting/longing for Hashem". Chanukkah is the Yom Tov for the sick Jewish people that brings the Shchina into our lives.
What is special about R. Nachman? What separates him from other Tzaddikim? Some Tzaddikim are different: R. Shimon bar Yochai, the Baal Shem Tov, R. Nachman. The fact that this gathering can happen today shows there is something different about R. Nachman.
When a person is not well he is alone, like the passuk said in the parsha we just read "Vayvaser Yaakov levado" "and Yaakov was left alone".
The Tzaddik that descends from his loftiness to meet the people at their level is in the secret of Yosef HaTzaddik. R. Nosson says in Likutey Halachos that a Tzaddik is driven and compelled to spend his life finding the best, the Tov in every Jew.
In next week's parsha the passuk says about Yosef "Ve hu naar et bnei Bilha v'et bnei Zilpah" "and Yosef behaved youthfully with the children of Bilha and the children of Zilpah". The children of the shfachos (maidservants) Zilpah and Bilah represent Jews who are at a lower level, confussed. And Yosef acted like a naar with them. The Tzaddik has to go down and enclose himself in stories and simple things to come down to the level of the people. Like R. Nachman with the story of the Prince and the Turkey, going under the table and behaving in a seemingly foolish way to rectify someone who is sick and broken.
Yosef brothers didn't understand him or what he was trying to do. Like all the followers of R. Nachman. They were misunderstood and suffered tremendous opposition at the beginning for going down to the "Bnei Hashfachos" the simple Jews. They were making themselves into Chanukkah candles to illuminate the Jewish people.
This teaching of R. Nosson is based on the 30th Torah in Likutey Moharan. In seif Beis (2) R. Nachman says we all need a Rebbe that can bring Hasagas Elokus (grasping of Godliness) to our level so that even people like us can understand it. The smaller and farther away we are the greater the Rebbe we need. Like the sicker a person is the bigger the doctor he needs.
And this is why after so many years we are drawn to R. Nachman. We are lonely and sick, struggling with the Saro Shel Eisav (Angel of Eisav) in the darkness. And R. Nachman says "you're not alone, the Shchinah is with you, I'm with you". And he tells us that just as we are seeking Hashem He is seeking us.
There's a story about a lone chassid in a village. Not only was he the only chassid but he was the only Jew. And he had a daughter that, being lonely, ended up getting involved with a goy, that not only was a goy but also an abusive shiker (drunk). Finally she was living in the convent getting ready to convert and marry this man. The father in his desperation decided to make the long journey to visit his Rebbe, the Rav Shimon Skernovitzer, to seek his advice. The Rebbe hears the story and decides to make the trip back to the village. There he makes his way to the convent and manages to smuggle in a letter to the girl just asking her to come meet him at the corner. The girl didn't answer but the Skernovitzer stood there in the corner for three days. He davened and davened until that night she came to him asking him to save her and take her away. Rav Shimon Skernovitzer stops and asks her what made her change her mind. And the girl said "I knew you would never leave without me".
The true Tzaddik never leaves without any of us. No matter how far we are or were we are stuck. We know R. Nachman is not leaving without us.

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

Lubavitcher Rebbe: We Must Show Great Respect to Those with a Different Derech

2011-12-12T12:50:00.004-05:00

Below, see a quote from a letter from the Lubavitcher Rebbe that relates to (though it is not the same as) our discussion of the various types of avodah/Torah which are appropriate for different people (see HERE and HERE) depending on their individual nature/shoresh neshama. ([Update] See also this related discussion about whether it is the Chabad belief that Chabad is the only true form of Yiddishkeit.)

In the last line, he says "It is necessary and one is obligated to look positively on every observant person and to treat them with great respect even if his way is not ones own way since his is a servant of Hashem."

(אגרות קודש > כרך כו > ט'תתצג)

כיון שהגמרא מעידה שהם "תלמידי רבי עקיבא", הרי מובן שהיו ראויים לתואר זה, היינו שלמדו באופן שהורה להם התנא הגדול והחכם הדגול,בהתמדה ושקידה וקיימו מצוותי' במסירת-נפש.

מזה מובן שמה שלא נהגו כבוד זה לזה, לא הי' זה מחמת דברים של מה בכך, ח"ו, אלא הי' להם יסוד וטעם בזה בהתאם לערך "תלמידי רבי עקיבא".

והביאור בזה הוא על פי מה שאמרו חכמינו זכרונם לברכה שאין דיעותיהם של בני אדם שוות, שמזה מובן שגם בעבודת השם יתברך, בלימוד התורה וקיום המצוות, אינם שווים: אצל האחד כל זה בא בעיקר מתוך אהבת השם, אצל השני הוא בעיקר מתוך יראת השם, ואצל השלישי הוא בעיקר מתוך קבלת עול, וכו'. – אף שכמובן ופשוט בנוגע למעשה אין חילוק ביניהם וקיימו התומ"צ במילואם ובשלימותם. – ובהיותם תלמידי רבי עקיבא, הרי בודאי שהיו אנשי אמת, שעבודתם היתה באמיתיות ובפנימיות שהחדירה כל תוך-תוכם, באופן שדוקא דרכם נראתה להם הנכונה באמת, ומי שלא הגיע למדריגה זו הרי, לפי דעתם, חסר הוא בשלימות. והיות שהיו תלמידי ר' עקיבא שאמר "ואהבת לרעך כמוך – זה כלל גדול בתורה", לא הסתפקו בזה שכל אחד בעצמו הלך מחיל אל חיל בדרכו העולה בית א-ל, אלא השתדלו גם כן להשפיע על חבריהם שגם הם יעבדו את השם באופן זה דוקא, ואלה שלא קיבלו הדבר – לא יכלו לנהוג בהם כבוד ככל הדרוש מתלמידי רבי עקיבא.

מהאמור מובן שסיפור הגמרא בנוגע לל"ג בעומר מלמדנו איך צריכה להיות הנהגת כל אחד ואחד מאתנו, וההוראה היא בשלשה ענינים:

א) עבודת השם, לימוד התורה וקיום המצוות, מצוות שבין אדם למקום ומצוות שבין אדם לחברו, צריכה להיות עבודה תמה ואמיתית ובחיות המחי' את כל האדם והנהגתו היום-יומית.

ב) זה כולל כמובן ופשוט מצות ואהבת לרעך כמוך, שגם אותה צריך לקיים בחיות ובשלימות הכי גדולה.

ג) ויחד עם האמור צריך וחייב אדם להביט בעין יפה על כל שומר תורה ומצוה ולנהוג בו כבוד גדול, אם אפילו דרכו היא לא דרכו הוא; כיון שעובד ה' הוא

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

Rabbi Lazer Brody Speaking Tomorrow Night in Woodmere

2011-12-12T11:04:00.000-05:00

Please come to 354 Eastwood Rd. in Woodmere tomorrow (Tuesday) night, Dec. 13th at 8 PM for a shiur with R. Lazer Brody. For more information email david(at)breslev.co.il.

Kol tuv!

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

Rav Moshe Weinberger - Parshas Vayishlach Morning Drasha - Making Havdala

2011-12-10T21:54:00.001-05:00

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Vayishlach. 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 Vayishlach 5772

Making Havdalah

After Shimon and Levi killed the inhabitants of Shechem and שכם בן חמור, Shechem the son of Chamor, Yaakov Avinu was very upset with them and criticized them by saying (34:30) “עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ,” “you have caused trouble for me to make me smell bad among the dwellers of the land.” What exactly does Yaakov Avinu’s criticism “עֲכַרְתֶּם אֹתִי,” “you have caused me trouble” mean exactly? The word “עֲכַרְתֶּם” is very rare in Tanach. Rashi explains that the expression as follows: “לשון מים עכורים, אין דעתי צלולה עכשיו. ואגדה צלולה היתה החבית ועכרתם אותה,” “It is an expression denoting ‘murky water,’ as if to say ‘my mind is not clear now,’ and according to the agada it means ‘the barrel [of wine] is cloudy.’”

In other words, prior to Shimon and Levi’s actions, there had been a type of clarity created, a clear barrel of wine. Yaakov is saying that Shimon and Levi made that pure wine cloudy and murky. In what way did Yaakov’s sons create murkiness, a lack of clarity?

The book of Yehoshua is the only other place in Tanach where the expression “עכרתם” is used. There, Yehoshua placed a ban (a חרם) on anyone who rebuilds or takes anything from the recently destroyed city of Yericho. After losing a battle Yehoshua receives a prophecy that the loss was due to someone taking from the חרם, the banned property. Also through prophecy, he singles out the culprit, Achan, and brings him, his family, his property, and the banned property to be destroyed in עֵמֶק עָכוֹר, the Valley of Achor (עָכוֹר - עכרתם). Before killing Achan as Hashem commanded him, Yehoshua says “מֶה עֲכַרְתָּנוּ,” “Why have you caused trouble for us?” What is the concept of the עכירה created by Achan violating the חרם, the ban and what is the concept of עכירת החבית, the clouding of the barrel of wine? And how do those ideas relate to what Shimon and Levi did to the people of Shechem?

Rav Moshe Chaim Luzzatto (the “Ramchal”) explains the state of man before and after the sin of אדם הראשון, the first man in Derech Hashem 2:2, 4. He says there that before the sin, man had free will to choose between good and evil and that good and evil were two separate and clearly distinct choices. Good was good and evil was evil and it was clear which was which. By eating from the עץ הדעת טוב ורע, the tree of knowledge of good and bad, man destroyed the clarity that previously existed and brought evil into himself, thus making it difficult to distinguish between good and evil. According to the Ramchal, “[אדם] ירד מאד ממדרגתו ונכלל בו מן החשך והעכירות,” “[Adam] descended very much from his level and incorporated the darkness and murkiness within himself.” Using the word for cloudiness and murkiness that Yaakov and Yehoshua used, the Ramchal explains that Adam made the distinction between good and evil murky and confusing.

The Ramchal explains that later, Avraham Avinu, the first Jew, began the process of bringing man back to its original state by reestablishing the difference between good and evil. Avraham was called “אברם העברי” (Bereishis 14:13), Avraham the Hebrew (lit. “the one on the other side”) because, according to Bereishis Raba on that verse, “כל העולם כולו מעבר אחד והוא מעבר אחד,” “the whole world was on one side and he was on the other side.” He maintained a separation between good and evil. When Avraham realized that his nephew Lot was not a good influence on his household, Avraham said (13:9) “הִפָּרֶד נָא מֵעָלָי,” “please separate from me.” We see therefore that Avraham repaired the sin of Adam Harishon by reestablishing the separation between good and evil. In Egypt later on, although the Jewish people failed in many ways, they maintained the distinction between themselves and the Egyptians by living in a separate city and maintaining separate names, language, and mode of dress.

According to the Ramban (34:13), Yaakov’s criticized Shimon and Levi by saying that although Shechem, who took their sister Dina, deserved to be killed, they killed the rest of the city without any good reason. Yaakov recognized that it was appropriate for them to take up their swords to kill Shechem, and perhaps his father, for taking Dina. There is a time for war, and Yaakov agreed with the argument that “הַכְזוֹנָה יַעֲשֶׂה אֶת-אֲחוֹתֵנוּ,” “shall our sister be treated like a harlot?” Shimon and Levi were upset that the Shechem wanted to dissolve the distinction between them and the children of Yaakov through intermarriage. They killed the people of Shechem because they wanted to reestablish the separation between the Jewish people and the nations.

Yaakov told them that by attacking everyone, and not just the person who actually took Dina, they accomplished the opposite of their goal. One important distinction between the children of Yaakov and the nations of the world was (Bereishis 27:22) “הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו,” the voice is the voice of Yaakov and the hands are the hands of Eisav.” We must not only be separate from the nations, but we must also act differently. By taking revenge on the whole city of Shechem as Eisav would have done, instead of only the perpetrators (the Jewish way), Shimon and Levi actually blurred the distinction between good and evil, between Yisrael and the nations. “עֲכַרְתֶּם אֹתִי” means that Shimon and Levi created murkiness and a lack of clarity where Avraham and Yaakov had worked to establish clarity, a distinction between good and evil.

n practical halacha, where the law of חרם (banned people or property) applies, the violation of the ban’s separation between everyone and everything and the banned object or person is one of the most serious transgressions. The Medresh Tanchuma (Vayeshev 2) derives this from the story with Yehoshua and Achan: “העובר על החרם כעובר על חמשה חומשי תורה, וכל עבירות נפרעין ממנו,” “If one transgresses a ban, it is as if he violated all five books of the Torah and he will be punished for all of his sins.” Based on what we have said, we can understand why the violation of a ban is so serious. The word חרם literally means “separated.” Something can be separated because it is holy or the opposite. But if one brings confusion into the world by mixing two things that are not meant to be mixed together, it causes the world to regress away from its ultimate purpose, which is to regain the clarity that existed before the sin of Adam Harishon.

The prophet Daniel says (12:10) that at the end of time “יִתְבָּרְרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים,” “many people will be cleansed and gain clarity and purification [but] the wicked will do wickedly.” Ultimately, the confusion and lack of clarity created by Adam Harishon’s sin will be rectified. In the meantime, it is our obligation to recognize the difference between good and evil and not confuse them.

We will soon be entering the time of Chanukah, when we reinforced the distinction between the Jewish people and the nations. The final straw that motivated the Chashmonaim to rebel against the Greek occupation of Eretz Yisroel was the rule that every Jewish bride had to first be with the local general. Just as the children of Yaakov fought Shechem, saying “הַכְזוֹנָה יַעֲשֶׂה אֶת-אֲחוֹתֵנוּ,” “shall our sister be treated like a harlot?”, the Chashmonaim would not tolerate the blurring of the distinction between holy and profane, between good and evil, and between the Jewish nation and the other nations of the world. When they retook the Beis Hamikdash, they reestablished separation, “ופנו את היכלך וטהרו את מקדשך,” “they cleaned out Your sanctuary and purified your Temple.” They removed everything the Greeks had placed there which did not belong. And in lighting the Menorah, they sought out the שמן זית זך, the jug of pure oil with the seal of the כהן גדול, the high priest, showing that it had been kept separate and pure.

It is imperative that we learn from Yaakov to maintain the clear distinction between good and evil and between ourselves and the nations around us. אם ירצה ה', with G-d’s help, may we soon merit to light the Chanukah candles and לעריכת נר לבן ישי משחך במהרה בימינו, the establishment of the candle of the son of Yishai Your anointed soon in our days!”

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

Arugas Habosem: Follow and Accept Hashem's Particular Path for You

2011-12-09T09:56:00.001-05:00

Rav Moshe Weinberger gave over a piece from the Arugas Habosem (on parshas Chayei Sara) from Hungary to illustrate the universality of the teaching from Rav Kook's Oros Hatorah that I translated here a couple of weeks ago, that each person's path in learning Torah, doing mitzvos, and in life generally is unique and that there is not only one way (*within* Torah) to serve Hashem. It also connects to the fascinating debate in the comments on the piece from the Lubavitcher Rebbe that has been going on for the last couple of days. Here is my summary of the Arugas Habosem with some of Rav Weinberger's explanations interspersed:

The pasuk in Tehillim (101:6) says "My eyes are on the faithful of the earth." Why "of the earth?" Why not "of spirit" and why not the "righteous," "pious," etc. of the earth?

He quotes the gemara in Chulin 60a that Hashem created everything and everyone with its advance consent. The earth, prior to its creation, could have complained, "Why can't I be created, like the heavens and their hosts (angels, sefiros, etc.), to be a spiritual creation with a revealed way of serving G-d!? Why are my hosts bugs, animals, and trees!?" Instead, since the earth was in fact created, it must be that the earth responded that if being the lowly physical earth is Hashem's will for it, then it wants that too. That's why the earth is called "eretz," from the word "rotzeh," "wanting," because the earth only wanted to do Hashem's will, and not what it would have wanted for itself.

Hashem has a different plan for each person in their Avodas Hashem. Some are meant to focus on Torah, some on tefila, and some on chesed. Others are meant to go out to work and fulfill the mitzvos related to work, which are many, both in the area of between man and G-d and between man and his fellow man. And *there is no difference between whether one's service in this way or in that way.*

From this we learn that no one should complain, "Why wasn't I created with a sharper head for learning? Why do my natural inclinations or circumstances lead me to a more physical path and not a more spiritual path?" Rather, Hashem wants us to be like the earth, which faithfully accepted the "less spiritual" role Hashem had in mind for it.

Similarly we see that Eliezer Eved Avraham served Avraham faithfully for so many years, was his partner in teaching Torah, and always longed to connect to Avraham and the Jewish people by having his daughter marry Yitzchak. Nevertheless, when Avraham broke the world-crushing news that Eliezer's daughter could not marry Yitzchak, and that he himself had to be the one to find a different wife for Yitzchak, he did not drag his feet, complain, or quit. Avraham told him to swear in the name of "the G-d of the heavens and the G-d of the earth" to remind him that Hashem is no less the G-d of the "lowly" earth than he is of the heavens. Just as the earth joyfully accepted that its role in Hashem's master plan was not to serve Hashem in an openly ruchnius'dikeh way, so too Eliezer should accept that his role was not to be connected to the Jewish people, but rather was to serve Hashem in the world of "arur," not "baruch."

We could save so much aggravation and stress if we do not feel or teach or children that there is only *one* true mesorah/derech of serving G-d. If this teaching of the tzadikim, which one recognizes as being the natural, true approach, were plastered all over Bnei Brak and Lakewood, we would have a people who know that they should serve Hashem with a ratzon in the particular way that their nature and circumstances dictate, instead of thinking that they have to be like someone else or go only in one particular way.

IY"H, we should live with this torah of the Arugas Habosem and accept our unique role in the service of Hashem with love and enthusiasm.

Breslov Research Dinner with Rav Moshe Weinberger THIS SUNDAY NIGHT

2011-12-07T19:39:00.001-05:00

This Sunday night at 7:30 is the Breslov Research Institute Dinner at the Young Israel of Lawrence-Cedarhurst where Rav Moshe Weinberger is speaking. My wife and I will be there and it would be very worthwhile to support Rav Chaim Kramer's work by making a donation or coming to the Breslov Research institute dinner on December 11, which is a Sunday. Please support them by making a reservation for the dinner HERE or to just make a donation.

Kol tuv! See below for the flyer:

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

Sicha from Lubavitcher Rebbe - Work is Avodas Hashem, Not Departure from it

2011-12-04T08:00:00.000-05:00

A gracious reader shared the below message and quote from a sicha from the Lubavitcher Rebbe, zy"a in both English and Hebrew, which emphasizes the importance of viewing one's work for parnasa as part of one's avodas Hashem, rather than a break from it:

In regards to "avodas haavoda" I was recently shown saw a sicha from the Lubavitcher Rebbe on parshas vayeitzei. Never seen anything so validating for work as an avoda as this anywhere. Its lengthy but I attached to main part to the end of the email. I find it very inspiring in my own working life.

"It’s known from Chazal that “Hashem desires to dwell in the lower world”, i.e. Hashems dwelling place is not in the higher spiritual worlds rather it is specifically here in this lowest physical world, a world “so low that there is no level lower than it” (as the Alter Rebbe writes).

This is the purpose of the service of the Jewish people in general, and specifically during Golus. The purpose is that through their work in purifying the world (through performing Mitzvos using physical objects and through performing all their action for the sake of heaven so that the physical objects they use for serving Hashem become sanctified) the world become a fitting vessel for the highest Kedusha, and when this service is completed (with the coming of Moshisch) the entire world will be Hashem’s “dwelling”.

With this the two aspects of “Zevulun” can be understood. 1) The name “Zevulun” from the usage “Beis Zevul” a permanent dwelling. 2) The aspect of “Zevulun” as the working person (not the full-time learner) - since the drawing down of holiness into the physical world is mainly through the service of working people, since through working with physical matters for the same of heaven and performing Mitzvos they make the physical world a “dwelling” of Hashem. Through the work of Zevulun the “Bais Zevul” is made - a “dwelling place” for Hashem. This is the reason why in the verse Zevulun (representing working people) comes before Yisachar (fulltime learners), since this is the greatness of Zevulun over Yisachar.

This is the reason why we see that until Moshiach comes, when all our physical work will be done by others, most of the Jewish people are working people and not fulltime learners. This is because the goal of making this lower world into a dwelling place for Hashem is accomplished mainly through Zevulun.

Through this we can also understand that in regards to Yacov. 1) Since the dwelling place for Hashem is to be specifically in the lower world Yacov made his main dwelling place connected to Zevulun (since tzadikim resemble their creator) which means working with the physical world. 2) Yacovs activities in raising the family of Shevatim, the foundation of Clal Yisroel, was specifically in Charan as our sages say “Hashems anger (Charon Af) in the world” a place that was at the lowest level and in a time when Yacovs service itself was similar to the service of Zevulun - not a fulltime learner - but a worker in the house of Lavan.

However, we still need to explain this further. After all the main thing of Yacov was Torah. As we know that the world rests on three pillars. Torah, Avoda, Gemilus Chasadim these three correspond to the three forefathers with Yacov corresponding to Torah. Since this is so, even though Zevulun has an advantage, this is not a reason why Yacov should make his main dwelling place by Zevulun. What is the connection between the greatness of Zevulun and Yacov who's greatness is Torah?

To explain this we need to preface with an explanation of the greatness of the service of Zevulun - how specifically through his service the world will be transformed to a Hashems “dwelling”. One can ask: since the value of Zevulun is specifically during the time of “work” - when we are still involved with cleansing and purifying worldly things to transform them to vessels that are fit for Kedusha until the entire world is transformed to a dwelling for Hashem - what about after Moshiach comes when the “work” of purifying is over? Then there would seem to be no value to the work of Zevulun, since all our physical work will be done by others. Even more so when Moshiach comes “the entire world will only be involved with knowledge of Hashem” as the Rambam states.

It would seem therefore that the service of Zevulun is temporary and not eternal. So how can it be that specifically through Zevulun a permanent dwelling place for Hashem will be created? It would make more sense to say that Hashems permanent dwelling place will be created through Torah, since the Torah is eternal and can never be changed, it remains as it is eternally.

The following is an explanation. It’s true that a permanent dwelling place cannot be made possible except through something eternal, such as the Jewish people or the Torah - since they cleave to Hashem they are eternal. However the reason why this dwelling place for Hashem is made specifically through Zevulun is because through Zevulun (not only is the temporary world purified) but though his service even the Torah and the Jewish people are revealed in all their power and eternity.

The torah writes that “In order to test you to know if you truly love Hashem” - that through trials and tests the true power of ones love for Hashem becomes revealed. This is explained in other places as well. The Rambam writes that a Baal Teshuva that has tasted the taste of sin and refrains by conquering his desires is even greater than a Tzadik who never tasted sin.

This is since one who was never tested is not sure to remain on his spiritual level in all situations as opposed to a true Baal Teshuva, his soul power to resist temptation was revealed and so he will not fall into sin again in the same situation. The same applies to our topic here.

As long as the Jewish people are not involved with dealing with the world to purify and elevate it - even if they are involved in Torah and Avodas Hashem - the strength and eternity of their souls has not been fully revealed and actualized. Therefore this is not the type of service that can create a actualized dwelling place for Hashem. Specifically through Zevulun who deals with the lowest world (a world so low that there is nothing lower in terms of the hiddenness of Hashems light) and still is involved with Torah and keeping Mitzvos - this reveals the true eternal strength of connection to Hashem creating a dwelling place for the Shechina in an eternal and permanent manner.

The practical outcome of the above explanation is as follows:

Even though most of “Zevulun’s” time is spent involved with worldly matters (for the sake of Heaven) he is still obligated to set aside times for Torah study and Tefilah. But the explanation is not that working people must “also” set aside time for Torah study and Tefillah but rather that the true greatness of Zevulun even over Yisachar comes about through their service in Torah and Tefila. Even though they work with secular matters (transforming them to holiness) creating a “dwelling place” but in order for this to have its full strength this comes about through their Torah study and Tefila on Shabbos (when they are freed from business matters). Then their Torah study and Tefilah is even greater than that of a full time learner.

As the Alter Rebbe writes “This is the mistake of the working people that they think they can’t daven as well as full time learners - but the opposite is the case they can daven at a greater level since the advantage of light is noticeable specifically through darkness”. The same applies to Torah study since a working person has to force himself (against distractions of the outside world) to engage in Torah this results in his Torah study being even greater that a full time learner.

Furthermore this (Torah and Tefila) is not just an additional factor to a working persons main mission to make the world a “Bais Zevul” (permanent dwelling) for Hashem rather it is connected to this very mission. The greatness of this permanent dwelling is demonstrated specifically through Torah study and Tefila at length specifically on Shabbos.

Through this we can bring closer the day that is fully Shabbos and peaceful for everlasting, quickly actually in our days."

והנה ידוע מה שאמרו חז"ל31 "נתאוה הקב"ה להיות לו דירה בתחתונים", כלומר, "דירתו" של הקב"ה אינה בעולמות עליונים, שהם עולמות רוחניים, אלא דוקא בעולם הזה הגשמי התחתון, ועד, כמ"ש רבינו הזקן32, ש"הוא התחתון במדריגה שאין תחתון למטה ממנו".

וזוהי הכוונה והמטרה של עבודת בנ"י בכלל, ובפרט בכל משך זמן הגלות, שע"י עבודתם בבירור וזיכוך העולם (בעשיית מצוות בדברים גשמיים, וכן עשיית "כל מעשיך לשם שמים" — שעי"ז מקדשים דברים הגשמיים שבהם עובדים את השם) נעשה העולם כלי הראוי לקדושה העליונה, ובגמר עבודה זו (בביאת המשיח) יהי' כל העולם כולו "דירה" להקב"ה33.

ובזה מובן הקשר בין שני הענינים שב"זבולון" — (א) השם זבולון, מלשון "בית זבול", דירת קבע, (ב) ענינו של זבולון: בעל עסק (ולא יושב אהל) — כי המשכת הקדושה בגשמיות העולם היא בעיקר ע"י עבודתם של בעלי עסקים34, שע"י שעוסקים בענינים גשמיים של העולם לש"ש ומקיימים בהם מצות כו', עושים את העולם הזה הגשמי "דירה" להקב"ה; בעבודת זבולון נעשה ה"בית זבול" — דירה לו ית'.

וזהו הטעם של הקדמת זבולון (בעלי עסק) ליששכר (יושבי אהל) — "שמח זבולון בצאתך (ואח"כ) ויששכר באהלך" (כנ"ל ס"ב) — לפי שבענין עשיית דירה להקב"ה, שזהו "בתחתונים" דוקא, בגשמיות העולם "שאין תחתון למטה ממנו" —

137

יש יתרון בעבודת זבולון על עבודת יששכר, כנ"ל.

וי"ל שזהו הטעם שאנו רואים כי עד בוא הזמן שמלאכתם נעשית ע"י אחרים — לאחרי ביאת משיח35 — רוב בנ"י הם בעלי עסק ולא יושבי אהל, ובלשון חז"ל35 "הרבה עשו כר' ישמעאל ועלתה בידן כרשב"י ולא עלתה בידן" והתורה על הרוב תדבר36 — כי להשלים מטרה זו — לעשות העולם הזה התחתון דירה לו ית', זה נעשה בעיקר על ידי "זבולון" דוקא, כנ"ל.

וע"פ כל הנ"ל יובן גם בנוגע ליעקב: (א) מכיון שדירתו של הקב"ה היא בתחתונים דוקא, לכן גם קביעת "עיקר דירתו" של יעקב (שצדיקים דומין לבוראן כנ"ל) קשורה דוקא בענינו של "זבולון"37 — עבודה בגשמיות העולם; (ב) פעולתו בהעמדת השבטים — שזה הי' יסודו של עם ישראל כנ"ל — היתה דוקא ב"חרן", "חרון אף של מקום (בעולם)"38, במקום ש"אין תחתון למטה ממנו", ובזמן כאשר אופן עבודתו של יעקב עצמו הי' בדומה לעבודתו של "זבולון" — לא יושב אהל, אלא פועל בבית לבן.

ה. אבל לכאורה עדיין חסר ביאור: סו"ס הרי ענינו של יעקב הוא תורה כנ"ל, וכידוע39 בענין ג' העמודים שעליהם העולם עומד, תורה עבודה וגמ"ח40, שהם כנגד ג' האבות, ויעקב הוא כנגד קו התורה — וא"כ אף שיש יתרון מעלה בזבולון, מ"מ אין זה טעם, לכאורה, שמעלה זו תכריע בקביעת עיקר מקום דירתו של יעקב — ומהו הקשר והשייכות דמעלה זו שבזבולון לענינו של יעקב — תורה?

ויובן זה בהקדם תוס' ביאור במעלת עבודת זבולון, שדוקא על ידי עבודה זו נעשה העולם דירה לו ית'. דלכאורה: מעלת ענינו של זבולון היא רק בעת העבודה — כאשר עסוקים (עדיין) בבירור וזיכוך של עניני העולם לעשותם כלים לקדושה עד וקודם שכל העולם כולו ייהפך לדירה לו ית'; אבל לאחרי גמר העבודה, ויקויים היעוד41 "ואת רוח הטומאה אעביר מן הארץ" — הרי אז, אין צורך לכאורה לעבודתו של זבולון ובלשון חז"ל35 מלאכתן נעשית ע"י אחרים [ולהעיר ממ"ש אדמו"ר הזקן42 יתירה מזה שלעת"ל לא תהי' העבודה לברר טוב מן הרע אלא רק עליות בקדושה גופא]; ויתירה מזה הרי בבוא משיח צדקנו יהי' (בלשון הרמב"ם43) "עסק כל העולם. . לדעת את ה' בלבד", "תורתו אומנתו"44.

ונמצא, לכאורה, שעבודת זבולון היא ענין עראי, ואין בה ענין הנצחיות; וכיצד מתאים שדוקא ע"י עבודת זבולון יהי' ענין ה"דירה"45, "בית זבול", דירת קבע (כביכול) של הקב"ה?

והי' מסתבר לומר שדירת קבע של הקב"ה תהי' ע"י ובענין תורה46, שהתורה היא נצחית ולא תהי' מוחלפת*46, "עומדת לעולם ולעולמי עולמים"47.

ו. ויש לומר הביאור בזה:

"דירה" באופן של קבע ונצחיות אמנם לא יתכן אלא בדבר שהוא נצחי, כישראל48 ותורה, שלהיותם דבוקים בה' הם נצחיים49; ומה שה"דירה" נעשית דוקא על ידי עבודת זבולון, הוא (לא מצד עצם פעולת הזיכוך ובירור של העולם, שזהו רק ענין עראי, כנ"ל, אלא) מפני שעל ידי עבודה זו בא לידי גילוי התוקף והנצחיות שבישראל ותורה.

ובהקדם תוכן הכתוב50 "מנסה ה"א אתכם לדעת הישכם אוהבים את ה"א גו'", שע"י נסיונות בא לידי גילוי — תוקף האהבה לה'.

וע"ד המבואר במ"א51 בביאור דברי הרמב"ם52 בענין בעל תשובה ש"טעם טעם החטא ופירש ממנו וכבש יצרו" ומעלתו על צדיקים "שלא חטאו מעולם" — דמי שלא טעם טעם חטא אינו מובטח שהוא יעמוד בצדקתו בכל המצבים, גם אם יהי' בנסיונות שאינו רגיל בהם כו', ובמילא לא בא לפועל וגם לא לגילוי תוקפו הדרוש לעמידה בנסיונות אלה;

משא"כ בעל תשובה ש"טעם טעם החטא ופירש ממנו וכבש יצרו", הרי נתגלה ובא לפועל תוקפו ולא יכשל עוד הפעם (ובלשון הרמב"ם53 "יעיד עליו יודע תעלומות שלא ישוב כו' לעולם").

וכן בעניננו: כל זמן שאין לבנ"י מו"מ בעניני העולם לבררם ולזככם, אף שעוסקים בתורה ועבודת ה' — בכ"ז הרי התוקף והנצחיות שבנשמתם לא בא עדיין לידי גילוי ועאכו"כ לא לידי פועל בעבודתם, ולכן אין זו עבודה שתעשה בפועל דירה להקב"ה.

דוקא בעבודת זבולון, שעוסק ב"תחתונים" — "שאין תחתון למטה ממנו בענין הסתר אורו ית'"54 — ומ"מ עוסקים בתורה ומקיימים מצוות וכו', ה"ז מגלה וכו' את התוקף55, להיותם דבוקים

בתכלית עם השם. ובזה נעשים "דירה" לשכינה באופן קבוע ונצחי56.

וזהו הקשר בין ענין ה"דירה" העתידה להיות בגמר העבודה (דכל משך זמן הגלות), עם זה שאז "לא יהי' עסק כל העולם אלא לדעת את ה' בלבד. . יהיו ישראל חכמים גדולים כו'", לימוד התורה באופן של תורתו אומנתו — כי ענין ה"דירה", "דירת קבע" של הקב"ה, מתגלה בעסק התורה של ישראל, אלא כדי שעסק זה יהי' בתכלית השלימות ה"ז לאחרי העבודה כל משך זמן הגלות.

וע"פ הנ"ל מובן שאין סתירה בין שני הענינים שביעקב — (א) שענינו הוא תורה, כנ"ל, (ב) שלימות הצלחתו באופן ד"ויפרוץ האיש מאד מאד" והעמדת שבטי ישראל כו' באו דוקא בעת וע"י עבודתו בבית לבן — כי: כדי שהתורה תהי' אצל יעקב בקביעות ולתמיד בלי כל הגבלה ("מאד מאד") — ה"ז בא עי"ז שיעקב הי' ב"חרון אף של מקום (בעולם)", ושם הי' רועה צאן (פועלו של לבן), שאז נמשך ונתגלה בתורתו ועבודתו של יעקב שיהי' "ויפרוץ האיש מאד מאד", למעלה מכל מדידה והגבלה.

ז. מענין האמור — שהעילוי הנפעל על ידי עבודת "זבולון" בבירור וזיכוך העולם יבא לידי גילוי בלימוד התורה של ימות המשיח — יש גם נפק"מ במעשה בפועל בעבודתנו עתה:

אף שבכמות רוב זמנו של "זבולון" הוא בהתעסקות בעניני העולם (לשם שמים כו') — מ"מ, הוא מחוייב לקבוע עתים לתורה, וכן לעסוק בעבודת התפלה.

וע"פ המבואר לעיל מובן, שאין הפירוש בזה שגם בעלי עסק מחוייבים בלימוד התורה ועבודת התפלה, אלא — שלימות העילוי שבזבולון לגבי יששכר (זה שעל ידי עבודתם עושים דירה להקב"ה, דירת קבע ונצחי) מתגלה בהם בעבודתם בתורה ותפלה57. וי"ל דהבחינה שבהיותו עסוק בעובדין דחול — עבד עבודתו כדבעי ועשה ה"דירה", וכ"ז מאיר באופן קבוע, היא כאשר לימודו ועבודתו ביום השבת (שאז פנוי מפרקמטיא) היא באופן נעלה ביותר, גם מעבודת יושבי אהל.

ויש לומר, שזוהי כוונת רבינו הזקן באגרתו הידועה58, ש"בשבתות וימים טובים שגם כל בעלי עסקים יש להם פנאי ושעת הכושר להאריך בתפלתם בכוונת לבם ונפשם לה' ואדרבה עליהם

מוטל ביתר שאת ויתר עז" — די"ל שכוונתו אינה רק בנוגע להחיוב, שחל עליהם ביתר שאת ויתר עז (מיושבי אהל שיש להם פנאי להאריך בתפלה גם בימות החול), אלא שעבודת התפלה שלהם היא "ביתר שאת ויתר עז" מתפלת יושבי אהל.

וכמו שביאר אדה"ז במק"א59, ש"זהו טעות הבעלי עסקים שבדעתם שאין יכולים להתפלל כ"כ כמו היושבי אוהלים כי אדרבה נהפוך הוא שהם יכולים להתפלל יותר כי יתרון האור הוא מתוך החושך דוקא", וכמו שמבאר שם, שדוקא משום שבימי החול טרודים בעניני פרנסה כו', הנה אח"כ בעת התפלה יכולים לעורר בעצמם אהבה בלתי מוגבלת ("בכל מאדך").

ועד"ז הוא בנוגע לקביעות עתים בתורה — שיש יתרון מעלה בקביעות עתים לתורה של הבעלי עסק מפני "שהוא בחי' אתכפייא יותר מביושבי אוהלים"60, שזה שהבעל עסק כופה את עצמו כו' (נגד טרדותיו בעניני העולם) לעסוק בתורה, פועל שלימוד התורה שלו הוא באופן נעלה יותר מיושבי אהל.

וזוהי ההוראה במעשה בפועל לרובם של בנ"י — שאופן עבודתם הוא ע"ד העבודה דבעלי עסקים (וגם עוסקים בצרכי ציבור הם בכלל זה): לכל לראש צריכים להוסיף בקביעות עתים לתורה, והקביעות צריכה להיות באופן דקביעות בנפש, וביום השבת צריכים גם לעסוק בעבודת התפלה באריכות,

ואין זה דבר נוסף על שליחותם העיקרית לעשות את העולם "בית זבול" לו ית', אלא קשורים זב"ז: העילוי של "בית זבול" הנעשה על ידי עבודתם בא לידי גילוי אצלם בלימוד תורתם ובעבודתם בתפלה ובפרט בהאריכות ביום השבת.

ועל ידי זה מקרבים עוד יותר בוא יום שכולו שבת ומנוחה לחיי העולמים, במהרה בימינו ממש.

(משיחות ש"פ ויקרא תשמ"ב, ליל ה' דסוכות תשמ"ג)

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

Rav Moshe Weinberger - Vayeitze - We are the Ladder

2011-12-03T22:09:00.001-05:00

Rav Weinberger was away last week in Eretz Yisroel, so sorry that there was no summary last week. Below, please find Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Vayeitze. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE.

Rav Moshe Weinberger

Parshas Vayeitze 5772

We are the Ladder

Parshas ויצא is the nineteenth birthday of the Shul. It is known that one’s birthday is a time of חשבון הנפש, spiritual accounting. We must therefore look at the parsha to help us examine where we are holding as a קהלה, a congregation.

The story of Yaakov Avinu is the story of all of our lives in גלות, exile. Every single moment, we live with “וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה,” “and Yaakov went out of Beer Sheva and went to Charan.” According to the Zohar (Vayeitze 147a), “חָרָנָה,” “to Charan,” comes from the words “חרון אף,” anger. In orther words, whenever we leave our little Eretz Yisroels, our Shuls and our yeshivos and go out into the world, we are in a strange place, in exile. As spiritual people, we are strangers in our daily physical lives. We therefore live with the story of Yaakov Avinu entering his exile every single moment of every single day as we go into our own personal exiles. What does Yaakov’s experience teach us about how to view our life in גלות, exile?

When Yaakov lays down to sleep, the pasuk says “וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ.,” “and he dreamt and behold there was a ladder standing on the earth and its top was in the heavens and behold, angels of G-d were assending and descending בּוֹ.” There is a dispute in Bereishis Raba (68:12) regarding the subject of the word “בּוֹ,” which could be read to mean “on him” or “on it.” One opinion is that the angels were ascending and descending the ladder. But the Medresh offers the following explanation according to the opinion that the angels were ascending and descending on Yaakov Avinu:

עולים ויורדים ביעקב ... אפזים בו קפזים בו שונטים בו שנאמר (ישעיה מט) ישראל אשר בך אתפאר את הוא שאיקונין שלך חקוקה למעלה עולים למעלה ורואים איקונין שלו ויורדים למטה ומוצאים אותו ישן.

The [interpretation of the fact that the] angels were ascending and descending in Yaakov is that they were praising him (ascending) and criticizing him (descending). As it says in Yeshaya 49:3, “Yisroel, in whom You are glorified.” "You are the the one whose face is carved above." They ascended and saw his face and they descended below and found him sleeping.

The angels wondered, “How could it be that this person who is so great that Hashem takes such pride in him and his face is carved above under the Throne of Glory is sleeping his life away?” Each of our faces, the children of Yaakov, living in exile just as Yaakov was, are also carved up above on Hashem’s Throne of Glory. We have such great potential that Hashem exults in our greatness and carved each and every one of our faces above in שמים, in heaven. We do not realize our own greatness and meaning, so we sleep our lives away.

In prior generations, it was hard for someone to imagine how one could be in one place and his face could be somewhere else. Even in the time of the Chofetz Chaim, someone told him about the invention of the telephone, and he commented, “Listen to the power of speech; a Jew can say something in Radin, and someone will hear him in Vilna!” Today it is easy for us to imagine this concept. I do not know how it works exactly, but I have heard that on “Facebook,” people take pictures and other people can look at them anywhere in the world. And on Skype, one can be in Eretz Yisroel, and he can talk to his grandchildren in New York and they can see each other’s faces as they talk.

This is the struggle that each of us faces when we go out into the world. We also struggle with the angels who say about us, “This is the person whose face is carved onto the Throne of Glory! Look, why is he sleeping?!” We learn from Yaakov that we cannot sleep through our lives, thinking, “Who am I? I’m just a סתם person, a regular guy.” We are not just “regular guys.” Angels, which deliver Hashem’s Divine influence to the whole world, pass through us to do their work.

When Yaakov wakes up, he says (Bereishis 28:16) “אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי. ,” “Indeed Hashem is in this place and I did not know it.” Tzadikim explain this pasuk in the following way: The letters of the word “אָכֵן,” “indeed” in that pasuk stand for the words אריה, כרוב, נשר, lion, angel, and eagle, the three animals whose images Yechezkel says are carved on the great chariot in heaven (10:14). In other words, Yaakov started off knowning that in lofty places there are mystical creatures, the cherub, the angel, and the lion. But once he hears that the angels say that Yaakov’s own face is also carved above, he he says “וְאָנֹכִי לֹא יָדָעְתִּי.,” “and I did not know it.” The Hebrew word for “I” is “אָנֹכִי.” The letters of the word “אָנֹכִי” stand for the words אריה, כרוב, נשר, lion, cherub, eagele, and Yaakov! He was saying, “I knew there were great and spiritual things in Heaven, but I never knew that I was one of them!”

Yaakov was living the good life before he left Beer Sheva. He was able to sit and learn Torah all of the Time. He had a mother who loved him dearly. Everyting was good. But it was only after Yaakov left home and went into exile on the way to Charan that it was revealed to him that “ישראל אשר בך אתפאר,” that Hashem glorifies himself in him and that his face is carved in the כסא הכבוד, the Throne of Glory. Only in exile did he realize that he was the ladder, the conduit through which Hashem sends his Divine influence into the world.

We too are carved in Hashem’s throne. We must realize that we are important, and not סתם, not simple, regular people. Everything in this world is dependent on us.

There is a story that the bochurim in the yeshiva in Radin were complaining to one another about the השכלה’s, the enlightenment’s prevelence in Paris, which was plaguing the religious Jews there. The Chofetz Chaim told them that it is because of their ביטול תורה, the time they waste when they should be learning Torah in Radin talking about what’s happening in Paris, that makes it possible for Jews to fall prey to the enlightenment in Paris.

Our job is to wake up from our sleep, and realize that we are the ladder, our faces are carved in the Throne of Glory above, and Hashem takes pride in us. So it is up to us to wake up to take up the challenge of our potential and our importance in the world. “וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ,” “and Yaakov awoke from his slumber.” In contrast, with regard to Paroh, it says (Bereishis 41:4-5) “וַיִּיקַץ פַּרְעֹה וַיִּישָׁן ,” “and Paroh woke up and went back to sleep.” We cannot be like Paroh and fall back asleep once we realize that we are great and that we really matter.

We must also realize that as a קהלת יעקב, a congregation of Yaakov, the image of our קהלה, our congregation is also carved on Hashem’s throne. We must look at ourselves and see if we are living up to to higher image of ourselves or whether we have become complacent and begun taking liberties in our כבוד התפלה, our respect for the davening in the Shul, in our learning, and in our בין אדם לחברו, the way we treat one another.

עם ירצה ה', with Hashem’s help, may we be זוכה, merit to wake up from our slumber and relize our importance and that we are the conduit through which Hashem brings everything good into the world. And through the openings that we create may we be זוכה to go together to Yerushalayim בביאת גואל צדק במהירה בימינו אמן, with Moshiach Tzidkeinu soon in our days.

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

Rabbis Weinberger and Kramer at Upcoming BRI Dinner

2011-11-24T20:06:00.001-05:00

It would be very worthwhile to support Rav Chaim Kramer's work but making a donation or coming to the Breslov Research institute dinner on December 11, which is a Sunday. Please support them by making a reservation for the dinner HERE or to just make a donation. See below for the flyer:

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

Catching the Train L'chavod Shabbos

2011-11-21T09:50:00.000-05:00

Rav Weinberger spoke Friday night between mincha and maariv about the mitzva of "v'heichinu es asher heiviu," preparing for Shabbos. He told over this morning that Shabbos morning someone told him that he had a chalishas hada'as because he cannot involve himself in the Shabbos preparations because he has to work until very close to Shabbos in the winter, he has to run to the train, he gets home 20 minutes before Shabbos, runs into the shower, and then runs to Shul.

Rav Weinberger told him that it's not true. For him, in his situation, every time he anxiously looks at his watch at work, every feeling of anxiety when he receives a new phone call, and every leap he takes running to the train is only because of Shabbos.

As he runs to the train, he should literally say "l'chavod Shabbos kodesh." Not only that, but he is mezakeh and elevates the seat in the train that is zoche to carry a Jew home for Shabbos. Every piece of sidewalk and every part of the train he uses to make his way home for Shabbos becomes a kli for hashra'as haShechina. He should therefore say l'chavod Shabbos kodesh" over the whole trip.

Of course he wants to have a nice slow Shir Hashirim before Shabbos. But for the person who's in the matzav where he cannot do that, who knows, Rav Weinberger said, what is more precious to Hashem... His beads of sweat as he runs to catch the train for Shabbos or someone else's leisurely Shir Hashirim.

May we be zoche to the hachana l'Shabbos that is right for us IY"H!

Rav Moshe Weinberger - Parshas Chayei Sara - Shabbos Morning Drasha

2011-11-20T00:41:00.001-05:00

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

Rav Moshe Weinberger
Parshas Chayei Sarah 5772
It’s not Me!

I believe that this is the first time that we have had a Bar Mitzvah on four consecutive Shabbosim. Most weeks I usually begin thinking about what I will speak about in the Shabbos morning drasha on Thursday night or Friday morning. But when there is a Bar Mitzva, I spend the whole week thinking about what נקודה, what point, I should speak about that is relevant to the particular Bar Mitzvah boy and his family.

When Avraham wants to find a wife for his son Yitzchak, he sends his servant Eliezer to accomplish this great task in the following way (Bereishis 24:3): “וְאַשְׁבִּיעֲךָ בַּה' אֱלֹקי הַשָּׁמַיִם וֵאלֹקי הָאָרֶץ אֲשֶׁר לֹא-תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ.” “I will cause you to swear in the name of Hashem, the G-d of heaven and earth that you will not take a wife for my son from the daughters of Kna’an among whom I dwell.” There are several difficulties with this pasuk. The first is that we must understand why Avraham is so insistent that Yitzchak marry a woman from Charan, Avraham’s home town, but not from Kna’an. The people in both places worshiped idols and were רשעים, wicked. In addition, later on in the Torah, when Yaakov is leaving home, Yitzchak gives him the same warning, that he must marry a woman from Charan, and not Kna’an. Considering that they are all idol worshipers, what is the great difference between the women in these two places?

In the fifth drasha of the Drashos Haran, the Ran offers an amazing principle to help us understand Avraham’s insistence that the mother of the Jewish nation be from Charan rather than Kna’an. He explains that תכונות רעות, bad character traits, like cruelty and nastiness, are passed on from generation to generation. A nation with a bad character can change its nature, but only with great effort. דעות רעות, false ideologies, however, are not passed down from generation to generation. The environment can have a significant influence on ideology, but each person must make his own decisions and think through various issues for himself. דעות רעות, false ideologies are, relative to character traits, a matter of בחירה, individual free choice.

Based on this principle, the Ran explains that Avraham knew that in finding a wife for Yitzchak he was building the Jewish nation. He therefore wanted to ensure that Yitzchak’s wife came from a nation, even if it was a nation of idol worshipers, which had good מדות, good character traits. The people in Kna’an were not only ideologically bad. They were also cruel and nasty people. The citizens of Charan, however, where Avraham grew up, were at least kind hearted. They had good character traits. Avraham, and later Yitzchak, were therefore very careful that their children marry women who, even if they came from idolatrous backgrounds, had a לב טוב, a good heart, so that the Jewish nation would be built on a foundation of good character traits, which are passed on throughout the generations.

Why was it so important that Yitzchak marry a woman with a לב טוב, a good heart? The Mishna in Avos (2:13) says the following: “אמר להם, צאו וראו איזו היא דרך טובה שידבק בה האדם. רבי אליעזר אומר, עין טובה; רבי יהושוע אומר, חבר טוב; רבי יוסי אומר, שכן טוב; רבי שמעון אומר, הרואה את הנולד; רבי אלעזר אומר, לב טוב. אמר להם, רואה אני את דברי אלעזר בן ערך מדבריכם, שבכלל דבריו דבריכם..” “[Rav Yochanan ben Zakai] said to [his students]: ‘Go and see which is the best path to which a person should cling.’ Rabi Eliezer says, ‘a good eye.’ Rabi Yehoshua says, ‘a good friend.’ Rabi Yossi says, ‘a good neighbor.’ Rabi Shimon says, ‘one who sees the future.’ Rabi Elazar [ben Aroch] says, ‘a good heart.’ He said to them, ‘To me, the words of Rabi Elazar ben Aroch are more correct than your words, because your words are included in his.’”

According to Rav Yochanan ben Zakai, the most important good mida is a לב טוב, a good heart, because it is the root and source for all of the other good character traits, תכונות טובות. This trait of having a לב טוב was therefore the trait Avraham sought for Yitzchak’s future wife.

But what is the source of a לב טוב, how does one acquire a good heart? According to the Ramchal, the Ramak, the Chovos Halevavos, and other seforim, the source of a good heart is the trait of ענוה, humility. When one is humble, and nullifies his “I,” his אנוכי, his ego, he can look out for others and their needs. If a person has humility, he sees beyond his own ד' אמות, his own person space and focuses on others and things greater than himself. This is the root of the לב טוב, the good heart.

Reb Simcha Bunim of Peshischa and other tzadikim explain Yaakov’s statement (Bereishis 28:16) “אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי,” “indeed Hashem is in this place and I did not know it” in the following way: “Hashem is within me, but I did not know it because the “אנכי,” my ego caused me not to know it.” A person who is arrogant, who has an exaggerated sense of self cannot see G-d in his life. As the Gemara in Sota 5a says, “כל אדם שיש בו גסות הרוח אמר הקב"ה אין אני והוא יכולין לדור בעולם ,” Hashem says, with regard to every arrogant person, ‘Both he and I cannot live together in the same world.”

Avraham, in contrast, had no sense of ego. He said (Bereishis 18:27) “וְאָנֹכִי עָפָר וָאֵפֶר,” my sense of ego, my אנכי is nothing but dust and ashes. He knew that humility is the foundation of a לב טוב, a good heart. That is why he sought out a wife for Yitzchak with a kind hearted nature. Eliezer also internalized this message. When he came to Lavan and Besuel, he said (Bereishis 24:24) “עֶבֶד אַבְרָהָם אָנֹכִי,” “I am the servant of Avraham.” In other words, Eliezer was saying: “Before we begin, let me tell you the perspective from which this marriage is going to begin. I am not coming here for myself. My ‘I’ is merely a servant of Avraham, who himself is ‘עָפָר וָאֵפֶר,’ dust and ashes.

The Chasam Sofer asks why Avraham makes it a point to say that Yitzchak may not marry a woman from the Kna’anim, the Canaanites, “אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ,” “among whom I dwell.” Didn’t Eliezer already know that he and Avraham both lived in Kna’an and therefore that they live among the Kna’anim? Why was it necessary for Avraham to say something so obvious? The Chasam Sofer offers one explanation, but according to what we have said, and the way the Drashos Haran explains Avraham’s intent, we can understand that Avraham was actually explaining to Eliezer why he was insistent that Yitzchak not marry a woman from Kna’an. He was explaining that the problem with Kna’an is that אנכי, egotism, a sense of “I,” dwells within the people of Kna’an. That is why they lack kindness, and why a woman from such a place is unfit to become the mother of the future Jewish nation.

There is a well known story about the Baal Hatanya and his grandson, the Tzemach Tzedek. At one point, the young Tzemach Tzedek knocked on the Baal Hatanya's door. When he asked who it was, his grandson said, “It’s me,” rather than “It’s Mendeleh” or the like. The Baal Hatanya felt that on his grandson’s level, there was too much ישות, too much “I” in the way his grandson said “It’s me.” He therefore sent him away to a certain place. There, no one knew him and he was not given the recognition of the son of a great Rebbe. He had nowhere to go, so he stayed with the other shleppers and poor people. At one point during the night, someone realized that his watch was stolen. Because the young Tzemach Tzedek was the only stranger there, he was accused of stealing the watch and the other beggars started beating him up. As they did so, he screamed out again and again, “It’s not me! It’s not me!” When he returned home later, his grandfather asked him, “Nu, Mendeleh, is it still you?” At that point, he answered, “No, no, it’s not me.”

As the pasuk in Devarim 5:5 says, “אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם,” the אנכי, the ego is the main impediment that stands between a Jew and Hashem. Only a nation who nullifies its sense of אנכיות, its sense “I,” is it fit to receive the first of the עשרת הדברות, the Ten Commandments which begins “אנכי ה' אלקך,” “I am the L-rd your G-d.”

Yonatan (the Bar Mitzvah boy), I can think of no other trait that exemplifies your family more than the mida of ענוה, humility. From the first time I met them in my office four years ago when they were making the decision whether to move into the area or not, I was immediately struck by their humility. I told my wife that night that I thought that your family would be a wonderful addition to the community and indeed, we are so fortunate that you came.

The menahel of your yeshiva, Yonatan, is here and I know he will get nachas from what I am about to say. I recently spoke to your father and asked him how yeshiva is going. He said that it is wonderful, that the rebbeim are great, the boys are great, and that the teachers are great. I was waiting for the “but...” that usually follows such a positive opening. But there was none. He sees only the good. Later on, I also asked you how you liked yeshiva, and you said the same thing. Everything is wonderful, the people are great, your rebbeim are great. And also no “but...”

You are truly blessed to have parents who both have a לב טוב, a good heart, who see the good in others and help other people. Every day, your father is helping mend broken Jewish souls (he works as a Psychiatrist). May you always continue to have a לב טוב, and I give you a bracha that none of the cynicism of the world should ever touch you, and may we all merit to travel together to Yerushalayim with משיח צדקנו במהרה בימינו אמן!

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

Rav Kook - Oros Hatorah - Why People (Internally or Externally) Go off the Derech

2011-11-18T10:14:00.001-05:00

Rav Moshe Weinberger gave over the following piece in Oros Hatorah (9:6) as one of the most fundamental pieces of Torah which explains one of the major reasons why our children go off the derech and which ought to be distributed to every single yeshiva and seminary in the world. CLICK HERE to see the original. I can't do justice to the full import of this piece but here's my translation:

Some have gone off the derech of Yiddishkeit because in their learning and in their path to spiritual perfection, they betrayed their own personal, unique nature. Some are more fit for Agada, and halacha (modern pilpul/lomdus) is not in their nature as a *primary* way of learning. Because such people [have not been taught to] value and recognize their unique talents in Agada, they immerse themselves in Halacha as is customary [in yeshivos today].

But such a person feels an inner opposition to what he is learning because that which he is investing himself in is not in accordance with his essential nature. If, however, he would find the area where his talent and interests lie, and he would fulfill that by making that area of Torah which fits with the nature of his soul his primary area of learning, he would immediately recognize that the inner opposition he used to feel was not due to any deficiency in the holy and essential Halacha area of Torah learning.

Rather, he would know that his soul simply required a different area of learning as his primary study. Such a person would remain faithful in a beautiful way to the holiness of Torah. He would become great and strong in the area of Torah which speaks to him. In addition, he will assist those whose primary learning is in Halacha to also taste the sweetness of Agada.

But when a person does not [or is not given the option to] recognize the true reason for his inner opposition to what he is learning, and he attempts to overpower his own nature [because he is taught that there is only *one* correct way to learn Torah], then the moment some options for a non-Torah way to live are opened up for him, he will break out and then hate and become any enemy of Torah and emunah. He will go from one sin to another, and we know what such people have wrought. They attempt to create that which they envision as the ideal way of the world and they attempt to blind "the eye of the world."

There is a great variety of areas of Torah learning which are fitting to the great variety of individual souls' natures. Some people are even drawn to specific areas of secular wisdom. Even such people should go according to their inner nature and they must set aside specific times for learning Torah. If they do this, they will succeed at both because "Torah together with the way of the world is beautiful." And the gemara at the end of Yuma discusses how to establish the right balance of primary and secondary for such people. In general, this whole subject is dependent on the character and nature of each individual person's soul. (Emphasis and explanatory parentheticals added.)

Rebbe went on this week to begin learning a couple of other things from Rav Kook and his Rebbe, the Netziv on this topic. He said that the ideas are so "common sense" that is remarkable that we have strayed so far institutionally from the correct path, which is based on a recognition that Hashem created different people differently for a reason.

Great Reb Shlomo Videos and Awesome Eliyahu Hanavi Story

2011-11-16T13:03:00.001-05:00

My holy brother Eliav Frei connected me to a great email list by Ari Kotowitz. It had the following great great story which I want to share. The email also head these great videos of Reb Shlomo. Also, if you want to sign up for the email list "Melaveh Malka for Every Jew" by Ari Kotowitz, CLICK HERE.

The story is told of a student of Rabbi Israel Baal Shem Tov who, after much preparation, felt himself deserving of a vision of the prophet-turned-angel, Elijah. His master instructed him to journey to a certain town and ask to be hosted at the home of a specific family. "Make sure to bring food," the Baal Shem Tov added. The student eagerly packed a wagonful of food and set off. Upon arriving, he was directed to an old, dilapidated house, home of a poor widow with many young children. The student spent Shabbat with them, and was only too happy to share his mountains of food. But Elijah never showed up.

The Baal Shem Tov instructed the dejected student to try again the next week. As he approached the door, he heard a child's plaintive voice, "But what will we eat on Shabbat?" A reassuring voice replied, "Don't worry. Just like Elijah came last week, he will come this week again!"

You and I can be angels as well. All we need to do is act the part.

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

Cleaning Up Old Garbage

2011-11-14T09:59:00.000-05:00

Squirrels and cats sometimes get into our garbage cans and our local sanitation professionals do not empty them of the garbage which fell out of the holes in the garbage bags.

Not wanting to deal with loose, rotten garbage, I continued putting new garbage bags on top of the loose garbage. It didn't bother me too much because as long as the rotten garbage stayed down and out of sight, I took the approach of "see no evil hear no evil."

At one point a few weeks ago, I realized that this could not go on forever, so I got some new garbage bags and cleaned everything up. I will spare you the unpleasant details, but it suffices to say that I had to get my hands into some liquids and solids which had been there for a very long time.

Afterward, I changed my clothes and washed my hands up to the elbow one, two, three, and four times. I could not get rid of the putrid smell and I couldn't stand being in the same room as my hand. Finally, at my wife's suggestion, I doused my hand with a significant amount of a perfume she no longer used. After some time, I washed my hands a couple more times, and that pretty much did the trick.

It's remarkable that such putrecense existed right on my property for so long and it only bothered me a little, like a little fly that I kept shooing away. It was only when I finally started to clean my lingering garbage that it started to really stink and make itself felt. As long as I ignored it and pretended that it wasn't there, it only bothered me a little. It only seemed really bad when I finally decided to get rid of it.

Rav Moshe Weinberger has taught us at various points from various sources that as long as a person doesn't deal with his lingering issues in ruchnius (laziness, histaklus nashim, ga'avah, etc.), they exist, covered up by his every day life, they do not seem to bother him very much and they are not as apparent to others.

When a person finally decides, however, that he cannot raise himself higher with this or that ga'avah or ta'aiva weighing him down, he begins to dig out the problematic mida in order to get rid of it. But once he brings the tumah to the forefront so he can dispose of it, the stink and filth of the problem finally shows itself and he realizes how bad that innocuous fly really was all along.

This is why when a person starts to work on himself and thinks that he's becoming better, he will suddenly face bigger and stronger ta'avos and greater anger, etc. than he ever had before he was working on himself.

We must know not to take the monstrous ta'avos and bad midos that come out of us as a sign of failure or hopelessness though. We must know that exactly the opposite is true. When we stir up the issues we'd never dealt with before, they're only making themselves more known now exactly because we're finally bringing them to the fore as part of our effort to rid ourselves of them. The fact that we stink more of our latent problems when we start coming closer to ruchnius is a function of the fact that our efforts are meeting with success. This should encourage, rather than discourage us.

When one pours water on the dying ember of some ta'ava in order to extinguish it, the ember rattles and hisses and makes a big stink. It's presence and power is made more known precisely because it is finally being put out, and not because it is getting stronger.

May we all be zoche to clean out all of our old garbage and not get discouraged by the smell!

Rav Moshe Weinberger - Parshas Vayeira - Shabbos Morning Drasha

2011-11-12T22:14:00.001-05:00

Here is a write-up of Rav Moshe Weinberger's drasha from this Shabbos. As I get corrections or updates from the chevra, I will try to update the post. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE. Enjoy!

RavMoshe Weinberger
ParshasVayeira

TheEffort of Avraham Avinu

Avraham Avinu was known for his מדת החסד, hiskindness. Avraham was not just a kind person though. He is the מרכבה, the chariot, through which Hashem's מדת החסד came and still comes into the world. Interms of Avraham's acts of kindness, however, the Torah only tells us of twospecific episodes to demonstrate Avraham's trait of חסד. The first is of the three Arab guests atthe beginning of the parsha. The second is the pasuk later in the parsha(Bereishis 21:33), which says "וַיִּטַּע אֶשֶׁלבִּבְאֵר שָׁבַע וַיִּקְרָא-שָׁם בְּשֵׁם ה' קל עוֹלָם," "And he planted an orchard in Be'er Sheva andcalled out there in the name of Hashem, the G-d of the world."

Which of these two acts ofחסד aremore important to Avraham? With regard to the meaning of the אֶשֶׁל thatAvraham planted, Rashi offers two explanations based on the Gemara, to explain theאֶשֶׁל." רב ושמואל, חד אמר פרדס להביא ממנו פירות לאורחים בסעודה, וחד אמר פונדק לאכסניאובו כל מיני פירות," "[There is adispute between] Rav and Shmuel: One says it was an orchard in order to producefruit for guests at [Avraham's] meals, and the other says it was an inn forwelcoming guests, in which [he would serve] all types of fruits."

With regard to the explanation that Avrahambuilt a hostel to take in guests, Reish Lakish explains (Sota 10b) as follows: "אמר ריש לקיש אל תיקרי ויקרא אלא ויקריא מלמד שהקריא אברהם אבינו לשמו של הקב"הבפה כל עובר ושב כיצד לאחר שאכלו ושתו עמדו לברכו אמר להם וכי משלי אכלתם משל אלהיעולם אכלתם הודו ושבחו וברכו למי שאמר והיה העולם.""Do not read the pasuk 'ויקרא,' 'andhe called out,' rather read it 'ויקריא,' 'andhe caused others to call out.' This teaches us that Avraham Avinu caused thename of Hashem to be in the mouths of every traveler. How did he do this? Afterthey ate and drank, the guests stood up to bless Avraham. He said to them 'Didyou actually eat from that which belongs to me?! You ate from the table of theG-d of the world. They then thanked,praised, and blessed the One who spoke and the world came into being."

This was Avraham's חסד project.He invested decades of his life bringing Hashem into the lives of the people ofthe world. Although the incident of the three guests was certainly great, itwas still only one incident. It is remarkable, then, that the Torah spends onlyone pasuk - and it is only a hint in the pasuk, which is the subject of adispute between Rav and Shmuel - discussing the חסד in which Avraham invested decades of his life! In addition, theTorah explains the incident with the three guests at length. It tells us whatwas served, who Avraham asked to do what, and many other details of the story!

In addition, the Gemara inBava Metzia 86b explains that for every act of kindness Avraham performed for thethree angels, Avraham was rewarded with equivalent acts of kindness for his descendants:" אמר רבכל מה שעשה אברהם למלאכי השרת בעצמו עשה הקב"ה לבניו בעצמו וכל [מה] שעשהאברהם ע"י שליח עשה הקב"ה לבניו ע"י שליח." "Rav said: Everything that Avraham did for theangels personally, the Holy One blessed be He did for his children Himself, andeverything that Avraham did though a messenger, Hashem did for his childrenthrough a messenger." The Gemara explains that in the merit of the factthat Avraham brought the angels butter and milk, Hashem gave his children the"מן," the manna. In the merit of the fact that Avraham walkedwith them to escort them away, Hashem lead the Jewish people with the pillar offire in the desert. In the merit of the fact that Avraham asked for some waterto be brought to the guests, Hashem provided water through the rock to theJewish people in the desert.

Why do the Torah and theGemara place such importance on Avraham's single act of kindness with the threeangels, and not on his decades of חסד that he performed with the inn, to whichhe dedicated his life?

This week, the Jewishpeople lost a tremendous tzadik and talmid chacham, Rav Noson Tzvi Finkel, theRosh Yeshiva of the Mirer Yeshiva in Yerushalayim. Rav Noson Tzvi was knownmost for his tremendous מאמץ, the tremendous effort he poured into everything he did.

Rav Noson Tzvi grew up asa regular modern orthodox boy in Chicago and attended the Ida Crown HebrewAcademy. One of the newspapers in the area printed the page in his yearbookwhere they write what each student wants to be when he grows up. Under the RoshYeshiva's name, it merely said "Undecided." It is hard to imagine theamount of effort, מאמץ, that the Rosh Yeshiva must have expended to go from such abackground to become who he was.

Rav Noson Tzvi sufferedgreatly in the last years of his life from Parkinson's Disease. I spoke to afriend just before Shabbos who told me about an acquaintance of his who was anold student of Rav Noson Tzvi in the Mir. He brought his young son to meet theRosh Yeshiva a few years ago, when Rav Noson Tzvi was already suffering from theeffects of this disease. When he brought his son into the Rosh Yeshiva's roomin his apartment, Rav Noson Tzvi got up to greet them and spoke to his son. Hewas not shaking at all. After the man and his son left the room, the mancommented to Rav Noson Tzvi's daughter that he was surprised at how well theRosh Yeshiva was doing. The Rosh Yeshiva's daughter was surprised and told himto peek through the door at to see how he was doing. He looked through the doorand saw that Rav Noson Tzvi was shaking terribly. His daughter explained thatfor the whole hour before he came, the Rosh Yeshiva had been preparing himselfto get his tremors under control so that when he met with them, he would notscare the man's son. The Rosh Yeshiva expended such מאמץ,such effort. It is remarkable that such a thing is even physically possible forsomeone with Parkinson's.

I was זוכה tomeet with the Rosh Yeshiva about 20 years ago and he asked me, "Moshe, doyou ever think the Cubs will win the World Series?" I tried to imagine theeffort the Rav Noson Tzvi put in to go from being that little boy with theCub's hat, to the gadol that he became.

One of the papers in thearea printed a story about the Rosh Yeshiva this week. According to the story,one bachur in the Mirer Yeshiva had a lot of חוצפא דקדושה,holy chutzpah, and asked the Rosh Yeshiva if they could have a חברותאtogether, if they could learn together. It was known that the Rosh Yeshivawould learn with various boys for 10 or 15 minutes here or there. The RoshYeshiva agreed and told the boy to come to his apartment at 8 p.m. that Tuesdaynight. The bachur must have been very excited. I imagine him telling all of hisfriends that he has a חברותא with the Rosh Yeshiva.

The bachurcame that night, but the Rosh Yeshiva's wife told him that at the last minute,he had to go to a wedding, and that he would not be back until very late, so heshould come back the next week. Disappointed, he left and returned the nextTuesday night. The Rosh Yeshiva's wife, however, told him that he was notfeeling well and wouldn't be able to learn that night either. The bachur feltvery disappointed, and left. A couple of days later, the boy was walking in thestreet in Meah Shearim, and heard someone calling his name. He looked and sawthat it was the Rosh Yeshiva. Rav Noson Tzvi told him that he was very sorry hehadn't been able to learn the prior two weeks, but that he should come backthat Tuesday night and that they would learn together then.

The bachurcame, and found the Rosh Yeshiva laying on the couch, as he did most of thetime then because of his condition. The bachur started to feel bad that he wastroubling the Rosh Yeshiva in his condition, but Rav Noson Tzvi got up, came tothe table, sat with the bachur, and asked him what he wanted to learn. Heanswered that he was interested in mussar. The Rosh Yeshiva asked him if therewas anything in particular he wanted to learn, so he said that he was trying toovercome his trait of laziness, so he was hoping to learn something aboutlaziness. The Rosh Yeshiva leaped up from the table and called out"Laziness!" and ran to the bookshelf. He pulled out a sefer andlearned a section from it with the bachur with tremendous excitement andfeeling. Recalling this story, the boy said that he does not remember whatsefer they learned together, or what the Rosh Yeshiva said, but that he learnedmore about how to overcome laziness from the way the Rosh Yeshiva learned withhim that night than any sefer could have taught him.

Rav ShlomoZalman Auerbach explains that the greatness of Avraham's act of kindness withthe angels was because of the amazing מאמץ, the effort it required. The incident occurred three days afterAvraham's ברית מילה, circumcision. He was in tremendous pain and every singlemovement, every single gesture, was very painful. When we read that Avraham ranhere, ran there, and served the guests personally, it does not sound hard. Butfor him, at that time, it took unbelievable strength and effort to do themitzvah. The effort one puts forth to do a mitzvah is more precious thananything else. When Avraham Avinu took care of guests and taught them aboutHashem for all of those years in the inn, it was in line with his nature.Relatively speaking, it did not take very much effort for him. But that mitzvahof הכנסת אורחים, taking care of guests, with all of the paininvolved, was a much greater act of kindness and created a merit for all ofAvraham's descendants.

We may not seehow Hashem weighs our actions. On earth, one person may accomplish a lot andreceive great recognition and honor for his accomplishments and another may dosomething that looks simple and easy, so no one notices. In heaven, however,our actions are weighed by the amount of מאמץ, effort we put in. That is the lesson the Torah is trying toteach us by only making an oblique reference to Avraham's inn, which camenaturally and easily for him, but explains his hospitality with the guestsright after his ברית מילה, his circumcision in such depth. This teaches us how precious the mitzvos wedo with effort are in Hashem's eyes.

Meir Yehudah(the Bar Mitzvah boy), your parents and grandparents are known for theirtremendous מאמץ, the effort with which they do everything. We all see it withyour father, and with your mother "אַיֵּה שָׂרָה... הִנֵּה בָאֹהֶל" she does everything with צננעיות,with modesty.

It does not matter whetheryou know what you want to do in life, or whether you're "undecided."The important thing is not what you do, but how you do it. If you dowhatever you do with מאמץ, with great effort, and you do not give up, you will be great.

With regard to the עקידה, thebinding of Isaac, the Torah says (22:4) " וַיִּשָּׂא אַבְרָהָם אֶת-עֵינָיו," "and Avraham lifted up his eyes." With regardto Lot's wife, however, it says (19:26) " וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו," that she looked back, meaning that she looked at the atthe limitations and the narrowness of life. The main thing is to look up atyour parents, your grandparents, and the rest of your family, and seeeverything that you can become if you are מתאמץ, ifyou put in the effort and do not give up.

Mayyou be זוכה to do everything with מאמץ, with effort, and may we all be זוכה to greet משיח צדקינו inYerushalayimבמהרה בימינו .
Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Tales from the Zohar - Part 6 - Rabbi Yaakov Feldman

2011-11-06T14:14:00.000-05:00

After a bit of a hiatus, here we are with Part 6 of Rabbi Yaakov Feldman's series, Tales from the Zohar. See here for earlier editions

The Book of Radiance: Tales from the Zohar

By R’ Yaakov Feldman

6. THE WORLDS THAT THE RIGHTEOUS INHERIT

Sometimes it gets the better of you and you just need to know -- to know what’s on the other side of the chasm that is the Afterlife, what the dead do day after day, what they know, and just what they have that we don’t.

Needless to say, few of us have the wherewithal to even ask the questions let alone expect answers, but some do. And while they may not see quite everything -- or, if they do, they may not have a chance to report it back to the rest of us -- nonetheless the Zohar offers the findings of one exalted soul who did cross over to the other side, the great R’ Chiyya (Zohar 1, 4a-b). And while his experience there was a unique one that doesn’t answer all of our questions, it does offer us a broader, rare view of Heaven.

Now, a number of people have ascended to Heaven in their lifetimes. We’re taught, in fact, that “nine entered the Garden of Eden when they were still alive, and they are: Enoch the son of Jared; Eliyahu the prophet (see below); Eliezer, Abraham’s servant; King Hiram of Zor; Ebed-melech the Cushite (see Jeremiah 38:7); Yabetz the son of R’ Yehudah HaNasi; Batyah the daughter of Pharaoh; Serech the daughter of Asher; and, according to others, also R’ Yehoshua ben Levi” (Derech Eretz Zuta, Ch. 1). But they never came back.

In fact, we’re told outright that the prophet Eliyahu ascended to Heaven by means of a whirlwind (2 Kings 2:11) and that he wrote a letter about his experiences there which he had presented to King Jehoram (see 2 Chronicles 21). But we aren’t given any of the details of his sojourn there.

There are others who’d seen Heaven in their lifetimes whose experiences were depicted to a degree. Yitzchak, our forefather, ascended to Heaven when he was bound to the altar and about to be slaughtered by his father, Avraham. We’re told that the angels accompanied him while he was in Heaven to the Yeshiva of Shem and Eber there where his father had studied, and that he stayed there for three days to study. He was then granted visions of the primordial Holy Temple that existed before the creation of the world, of his own descent from Adam as well as insights into Adam’s future descendents up to the End of Days (see Breishit Rabbah 56, Targum Yonatan to Genesis 22:19, and Pirkei d’Rebbe Eliezer 31).

Moshe ascended to Heaven also, we’re told, after having he’d reached the top of Mount Sinai to receive the Torah. He arrived at the River Rigyon with its terrible flames then, where angels of destruction set out to burn him to a crisp but were stopped by a Divine fiat. Moshe continued to advance further and further upward where other angels caught sight of him and complained about the mere mortal who had the nerve to be in their midst. But G-d interceded on His behalf again, and Moshe caught sight of Him in His Throne of Glory. Suddenly all the Hosts of Heaven shook in G-d’s presence because it was time for him to finally receive the Torah. G-d opened the seven firmaments and showed Moshe the Heavenly Sanctuary; then He opened the gates of the seven firmaments and transmitted His Torah to him, and Moshe then returned to earth (see Pesikta Rabbati 204, Shabbat 88b-89a, and Ma’ayan HaChochma).

And the Talmud records that R’ Yoseph, the son of R’ Yehoshua Ben Levi, had what we’d now term a “near-death experience” at a certain point, before quickly coming back to life. His father asked him what He’d seen there, on the other side, and R’ Yoseph said he saw “a topsy-turvy world, where those on top (while here, in this world) were on the bottom (while there, in Heaven) and vice versa” (Pesachim 50a). This speaks volumes about what matters and what doesn’t, what we’re to concentrate upon here in life, and what we’d do well to realize we shouldn’t be engaged in, but now isn’t the time to delve into all that.

But only the Zohar presents us with a full report on what one individual saw when he ascended Heavenward, on why he was catapulted back to earth, and on some of what he saw while he was there. Here’s what it says.

At a certain time R’ Chiyya, who played a major role throughout the Zohar and was R’ Shimon Bar Yochai’s youngest disciple, prostrated himself on the earth, kissed the dust and cried out, “Dust, dust how stiff-necked you are!” For he’d asked to draw close to his Master, R’ Shimon, who was already dead and buried, and he’d been denied that. So there seemed to be nothing else to do but appeal to the soil in which R’ Shimon lay buried.

R’ Chiyya went on reprimanding the soil for having dared to enclose R’ Shimon’s bones when he “suddenly fell into a reverie and said, ‘Dust, dust, don’t be so proud! … R’ Shimon will not be consumed by you!’” We’re then told that he “fasted for forty days in order to actually cross over into the world of the dead and meet with R’ Shimon”. But a voice appeared from the other side and declared that R’ Chiyya wasn’t fit to see him. “So he wept and fasted for another forty days”, the Zohar reports.

Know that sometimes the angels themselves can be moved, as they’re able to read the heart that implores them to do this or that, and they’re often fascinated by the depths and width of such hearts, since they know nothing of that themselves, so they accede now and again.

And so the Zohar goes on to say that the angels “showed him R’ Shimon and R’ Eleazar, his son, in a vision”. What were these two tzaddikim doing in Heaven? “They were discussing the interpretation of a certain term that R’ Yossi had used”, and we’re told that many thousands of souls were listening along.

There were a lot of other things going on there, as R’ Chiyya, reports: R’ Shimon and R’ Eleazar ascended up to the heavenly Yeshiva. R’ Shimon suddenly called out the following: “Let R’ Chiyya enter and see the degree to which the Holy One will restore the countenances of the tzaddikim in the world to come!” And suddenly the doors to Heaven were opened to him.

“How fortunate is one who comes here without shame” (which is to say, without sin), a voice called, “and how fortunate is he who stands upright in this world like a mighty pillar that bears all!”

So R’ Chiyya did indeed enter, and he discovered that all the tzaddikim there stood up for him, which embarrassed him deeply; so he went to sit at the feet of R’ Shimon, when a voice arose in the distance.

“Lower your eyes,” it commanded, “do not raise up your head, and do not look!” So R’ Chiyya followed orders when he suddenly “saw a light shining from afar” which mystified him. That same voice then came back, we’re told, and addressed R’ Chiyya (and us here on earth too, to be sure).

“Wake up!” it stormed. “For who among you has transformed darkness into light” as the mighty ones in the Garden Eden have done? “Who, among you has eagerly awaited the shining of the Light that will come about when the King calls upon the Gazelle (i.e., the Shechina)?” Anyone “who doesn’t eagerly await that each and every day in that world (i.e., while he’s yet alive) hasn’t a place here” in The Garden of Eden.

The Zohar then returns to what R’ Chiyya was seeing for himself there. “He saw many of his friends … elevated to the Heavenly Yeshiva” when he was then approached by the Archangel Metatron.

Among other things, the Archangel attested to the fact that “The King does indeed attend to the Gazelle (i.e., the Shechina) every day and recalls how She lies in the dust of the earth” while the exile still functions. “He kicks 390 heavens” in His frustration, if you will, “which then quake and tremble with fear because of Him. And He cries” because of our continued Exile.

His “tears, which are as hot as fire, cascade down into the Great Sea. And it’s in fact by the power of these tears that the one who governs the sea (i.e., the angelic Rahav), is sustained and kept alive. And he takes it upon himself to sanctify G-d’s name by swallowing all the waters of … creation. He then gathers them all to himself so that on the day when the nations of the world will assemble against the Holy Nation the waters would dry up as they cross over on dry land”.

Suddenly R’ Chiyya heard a voice call out: “Move aside, make room. The Moshiach is coming to the Yeshiva of R’ Shimon!” and he arrived there indeed, “crowned with heavenly diadems”. And then to the great chagrin of R’ Chiyya the Moshiach called out, “Who allowed a human being wearing the cloaks of that world in here?”

R’ Shimon revealed to the Moshiach that not just any human being was there, but that it was R’ Chiyya , whom he referred to as “the Shining Light of the Torah”. The Moshiach responded: very well “Let him and his sons be gathered up!” That is, let them die in fact, “and join your Academy!”

But R’ Shimon said to the Moshiach, “Give him some time!” to remain alive; he’ll get here after a while indeed. And so we’re told that “time was granted him” in fact. And R’ Chiyya came back.

© 2011 Rabbi Yaakov Feldman

Picture courtesy of xda-wallpapers.com. Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Sarah and Hagar - The Torah's Attitude Toward Slavery II

2011-11-06T14:01:00.000-05:00

Last week, I posted an article entited The Torah's Attidude Toward Slavery by Rebbetzin Devorah Heshelis, the author of The Moon's Lost Light. As I said, it's a brave approach to the difficult-to-address issue of slavery in the Torah because of the modern attitude toward slavery and how most nations have carried out slavery in the past.

Sarah and Hagar

The story of Sarah's slave woman Hagar is more difficult to understand than the relationship of Avraham and Eliezer. The relationship between Sarah and Hagar, which started lovingly, turned sour, causing pain to both Sarah, Hagar, and Avraham.

Hagar was the daughter of Par'oh, the king of Egypt, who had Sarah taken to his palace. When Par'oh saw the miracles Hashem performed for Sarah, and how he became stricken with leprosy at her word, and cured when he released her, he told his daughter Hagar that she would be better off as a slave in this house than as a princess in the wealthy and mighty Egypt. Why?

Par'oh knew that in Avraham and Sarah's house slaves were not chattel who existed merely for the benefit of the master or mistress, but rather respected people, who, imbued with the teachings of Avraham and Sarah would become the honored and beloved representatives of Hashem.

This idea is illustrated at the end of parshas Lech Lecho, where we are told that not only Avraham and his descendents were told to make bris mila, but also all his slaves. Bris Milah is a covenant with Hashem that removes the barrier to holiness so one can unite with Hashem. And the parsha ends by telling us: "And all the men of his [Avraham's] house born in the house and acquired with money from strangers, were circumcised with him". In other words, the Torah stresses that when Avraham rose up to the high level of attachment to Hashem acquired through bris milah, all the slaves in his house rose up with him. It was into such a house that Par'oh placed his daughter Hagar.

To Sarah as well, a slave was a student, someone whose behavior she could purify, guiding her and teaching her the ways of Hashem. A loving relationship developed between Sarah and Hagar. We can only imagine what the relationship was like, but Chazal tell us that students are like children for one puts one's very soul into them. Sarah loved Hagar and it appeared that Hagar loved and respected Sarah as well. Hagar rose to such a high spiritual level that she was accustomed to seeing angels. Her great teacher must have been everything to her.

Then Sarah decided to give Hagar the greatest privilege possible. She would free her and allow her to become Avraham's wife. Sarah had no children. She thought that when Hagar would bear a child from Avraham, she would raise the child as if he were her own. We see later the same idea with Rachel and Leah who treated the children of Bilhah and Zilpah as if they were their own children. Indeed, there it worked well, for the maid servants were self effacing and full of respect for their wonderful teachers/mistresses. Bilhah and Zilpah were actually freed and became wives, not concubines, but they remained emotionally and spiritually under the influence of Rachel and Leah, to the point where after Rachel's death Bilhah became Yaakov's main wife, for her charachter so resembled her guide, Rachel (just as Eliezer came to resemble Avraham).

And so Sarah, with this plan in mind, talked Hagar into marrying Avraham, telling her what a great privilege this would be for her. Hagar agreed and immediately became pregnant. What was her reaction?

Instead of feeling gratefulness to Sarah, Hagar reacted by openly deriding her benefactor. In her arrogance Hagar assumed that since she immediately became pregnant from Avraham while Sarah did not, it must be that Sarah was not "on the inside what she was on the outside". And Hagar didn't keep these thoughts to herself. She insulted Sarah, to her face, and before Avraham as well. Sarah was hurt to the very core of her being. Her emotional pain was terrible. What a betrayal! This was the thanks she got from Hagar for giving Hagar her own husband, something which is so hard for any woman to do? And what would be of her plan to have a child through Hagar? Her hopes were dashed.

And that wasn't all. Chazal say that Sarah was a great Torah teacher who converted many women. The most respected women of the times used to come to hear her. Hagar told these women that their admired teacher, Sarah, only pretended to be a tsadeket, but in fact, was not. It is a very sorry fact of human nature that people tend to believe, either partially or totally, the lashon hara that they hear. If Hagar were free to do as she pleased Sarah's life would be ruined. Her influence on the world, her life's work of bringing people closer to Hashem, would be destroyed because of Hagar.

Sarah, in her deep pain, blamed Avraham for not reprimanding Hagar. It is unclear as to why Avraham had remained silent and did not come to Sarah's aid. Perhaps he thought that since Hagar was the granddaughter of Nimrod who had thrown Avraham into the furnace, his reprimanding Hagar might be tinged with selfish motives of revenge, or at least be so interpreted by Hagar.

Instead, Avraham responded by telling Sarah that Hagar was in fact still her slave (although Sarah had actually freed her) and that she could do with her as she saw fit. Sarah then afflicted Hagar.

There are different opinions as to what the affliction was. Rashi says that Sarah made Hagar do hard work. Hagar, having been born a princess, was not used to hard work, and Sarah, understanding that, had never asked Hagar to do anything difficult. In order to break Hagar's arrogance, Sarah for the first time, gave Hagar hard work.

On the other hand, Rav Shamshon Rafael Hirsch points out that the angel later told Hagar that Hashem had heard her affliction. Since the usual terminology is that Hashem saw the affliction, the implication is that Sarah's affliction of Hagar was not physical but verbal. She made Hagar aware of her own low status in behaving as she did, telling her that she could not be free since she was still a slave to the yetzer hara. Yet after tasting freedom, after having been Avraham's wife, Hagar did not want to be under Sarah any more. She rebelled and ran away to the desert.

Did Sarah sin by afflicting Hagar? The Ramban says yes, she did, and so did Avraham by allowing her to do so.

This is truly amazing. Hagar had deeply pained Sarah, who was her Torah teacher and benefactor, and who had until this time showered Hagar with love and positive attention. Yet when Hagar became pregnant, instead of showing gratefulness for Sarah's sacrifice in giving her her own husband, Hagar attacked Sarah's most sensitive area, the deep pain of her barrenness, openly insulting Sarah and trying to destroy her influence on her other students. Hagar was tearing Sarah to shreds. Who would not have reacted as Sarah did? Yet the Ramban's opinion is that Sarah, and Avraham, were expected to be such paragons of kindness that even in such circumstances, one should not afflict a slave.

Other commentators, however, say that the affliction of Hagar was not considered a sin for we find no condemnation of this in the Torah. According to this opinion the affliction of Hagar was both warranted and necessary. Yet even so, we see Hashem's concern for the oppressed, for an angel was sent to speak to Hagar, and tell her that Hashem had heard her affliction.

How great is Hashem's caring for the afflicted!

To be continued....

.

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

Rav Moshe Weinberger's Shabbos Morning Drasha - Parshas Noach - Fur Coats & Fires

2011-11-03T15:59:00.001-04:00

Below is my summary of Rav Moshe Weinberger's drasha this past Shabbos morning on Parshas Noach. You can get any of thousands of shiurim by Rav Weinberger online HERE. Let me know what you think!

Rav Moshe Weinberger

Parshas Noach

Fur Coats and Fires

The first pasuk in this week's parsha says "אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו." "These are the generations of Noach, Noach was a pure Tzadik in his generations." Rashi brings two explanations of why the word "בְּדֹרֹתָיו" is inserted, seemingly unnecessarily, into the pasuk. The second and most difficult explanation is that "לפי דורו היה צדיק, ואלו היה בדורו של אברהם לא היה נחשב לכלום." "In his own generation, he was a Tzadik. But had he lived in the generation of Avraham Avinu, he would have been considered nothing." Generally speaking, it is not a good idea to compare people, especially Tzadikim. Considering the fact that the Torah itself testifies that Noach was an "אִישׁ צַדִּיק," a Tzadik, why do Chazal go out of their way to say something negative about him?!

Returning to last weeks' parsha for a moment, Rav Moshe Teitelbaum, the Yismach Moshe, offers an explanation of the pasuk in parshas Bereishis (1:24), "נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ," "let us make man in Our image and in Our likeness." Chazal would have been saved from much agravation throughout history if Hashem had simply said "אעשה אָדָם," "I shall make man" instead of "let us make man."

Nothwithstanding the explanation Rashi gives for a moment, the Yismach Moshe gives an amazing answer by first asking why Hashem says "וַיַּרְא אֱלֹהִים כִּי-טוֹב," "and Hashem saw that it was good" with regard to everything that He created except for man. He asks why man, the pinacle of creation, is not called "good," while everything else He made is called "good." He answers that everything else was created in a state of שלימות, perfection. The Maharal explains that the word for animal in Hebrew, בהמה, means "בה מה," "it is what it is." Man, however, was not created to be static. He was not created in a state of שלימות like the rest of creation. Instead, he was created להשתלם, to perfect himself and make himself good. Man's creation, in and of itself, does not constitute his perfection.

The Yismach Moshe uses this idea to explain the meaning of the pasuk "נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ." Hashem says to each and every one of us: "Let us, you and Me, make man. We will be partners in your creation. I will give you the things you need and you will make your own "כִּי-טוֹב," you will make yourself good."

We can also expand on the Yismach Moshe's explanation in the following way: Just as Hashem created mankind generally, He tells man: "Let us be partners in the creation of mankind. You must not only perfect yourself, but also create mankind." But how can man be a partner in the creation of mankind?

The Gemara in Sanhedrin 99b says "אמר ריש לקיש כל המלמד את בן חבירו תורה מעלה עליו הכתוב כאילו עשאו." "Reish Lakish says: When someone teaches another man's child Torah, the Torah considers it as if he created him." When one helps another person attain שלימות, he is actually a partner with Hashem in the creation of that person. The Tosefta in Horios (2:7) teaches us the same thing in such a beautiful way: "כל המכניס בריה אחת תחת כנפי השכינה מעלין עליו כאילו יצרו ורקמו והביאו לעולם," When anyone brings one creature under the wings of the Divine Presence, it is considered as if he created him, formed him, and brought him into the world."

Similarly, the Koznitzer Magid, Rav Yisroel Haupstein, explains the pasuk in Iyov 5:7 "כי אדם לעמל יולד," "man was created to work hard," in a novel way. He says that the word "לעמל" stands for the words "ללמוד על מנת ללמד," "to learn in order to teach." In other words, on the level of drush, the pasuk means man was created in order to teach others Torah, and thereby to create them as well.

The Gemara in Sanhedrin brings a pasuk to support the idea that when someone helps another person להשתלם, he actually creates him. It brings the pasuk in Bereishis 12:5 "ואת הנפש אשר עשו בחרן," "the souls that [Avrham and Sarai] made in Charan." Because Avraham and Sarai taught those people Torah and brought them under the wings of the Divine Presence, the Torah says that they "made" them.

Perhaps this is why Chazal went out of their way to compare Avraham to Noach. Noach paskened like the Yismach Moshe. He heard Hashem saying to him: "נַעֲשֶׂה אָדָם, you and I will be partners in turning you into what man was meant to become, one who has attained שלימות." And Noach did it. He attained שלימות. But in order to show that the purpose of man is not only to perfect himself, but to help others attain perfection as well, Chazal compared Noach to Avraham to show that there is no comparison between two people if one lives only to improve himself and the other lives to improve the lot of the world.

There is a Yiddish term used to describe Noach. It is said that he was a "צדיק אין פעלץ," a "tzadik in a fur coat." The world is cold and needs warmth. Noach was a tzadik that responded by wearing a fur coat so that at least he would be warm. But the other type of tzadik sees that people are cold so he starts lighting ovens and fires to warm people up. Avraham Avinu saw that the world was far from the warmth of a connection to the Ribono Shel Olam. He therefore made fires and warmed up the whole world and by doing that, he "made souls."

We should not only strive to people people who live only for ourselves. We must work for the perfection of the people around us as well. It is not enough to sit as a "צדיק אין פעלץ."

Shmuel (The Bar-Mitzvah Bachur), when the Master of the World created you he said “נַעֲשֶׂה אָדָם." The job of a boy in yeshiva is to create himself together with Hashem. The ulitmate goal, however, is to light up ovens and to warm up the lives of others, just as your family has done. Let me read you a section from your grandfather's ספר הזכרונות, his memoir:

Chapter 23: A Satisfying Career
I spent my entire adult life serving the Jewish community as a teacher, and a Rabbi. These were good, meaningful, years, and I have no regrets. I have helped draw many Jews closer to their heritage, to the Torah and Hashem. For this opportunity I am very grateful. I have served as a Principal, and Associate Rabbi, with very much respect given to me by my congregants and students. Even so, no professional role has meant more to than the role of a teacher. The irony is not lost on me for a single day.
Hitler not only tried to destroy all of the Jewish people, but also, the unbreakable chain that dates back to Sinai- the Jewish tradition that is passed along orally, from father to son and daughter, from teacher to student.
Hitler tried to kill my entire family.
            He did not succeed.
Hitler tried to destroy my love for g-d and Torah.
            He did not succeed.
Hitler tried to turn me away from a religious life.
            He did not succeed.
Hitler tried to destroy my ability to inspire other Jews to love being a Jew as much as I do.
            He did not succeed.
I win.

Shmuel, your grandfather went through the fiery furnace, into the “גֵיא צַלְמָוֶת,” the shadow of death of the Shoah. When he came to America, he met the Satmar Rav zy”a. In the middle of their conversation, the Rebbi said “I’m not able to promise you the world to come, but one thing I can say one thing with certainty: you will not go to גהנום, to hell, because you have already been through all of them.”

Shmuel, may you truly "win" in accordance with our holy Torah. May you build and light “ovens” for others like your father and your grandfathers did. The same thing applies for each and every one of us. Therefore, may we be זוכה, merit, the promise of the Navi (Shmuel I 15:29), "נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר," that "the eternal victory of the Jewish people will never waiver." May you build and light up others just as our forefathers and Avraham Avinu did.

Yosef Karduner in Manhattan and Brooklyn

2011-11-02T21:37:00.001-04:00

Thursday November 3rd

YOSEF KARDUNER in Manhattan

Cong. Ramath Orah

The ROC House

550 W. 110th St. (b/w Brdwy and Amsterdam)

doors 7:30pm / concert 8:00pm

Admission $18 / $15 Students

Separate Seating

Saturday night November 5th

Shulamith Theatre presents

YOSEF KARDUNER IN CONCERT

1277 East 14th St.

(entrance on Chestnut St.)

Brooklyn, NY

Doors 7:30pm / Concert 8:30pm

Cover $15

Separate seating

More info and tickets at

www.shulamiththeater.com

The New Na Nach: Ba Bat Batman

2011-11-01T09:10:00.001-04:00

The Torah's Attitude Toward Slavery

2011-10-31T11:20:00.001-04:00

Rebbetzin Heshelis, the author of The Moon's Lost Light offers this exploration of the fact that the Torah does not completely prohibit slavery, although it has laws regarding the proper treatment of Jewish and non-Jewish slaves. I cannot say her explanation will satisfy everyone, but it is a brave effort to tackle a subject which is difficult especially to modern people. Hopefully, in upcoming weeks she will offer an explanation for why Hashem's hashgacha has decreed in the last century that there should be a worldwide revulsion to the idea of slavery among all civilized nations. That, I think, is also a fascinating question, one which I think Rav Kook addresses in Oros Hatorah, which Rav Weinberger spoke on in Friday's shiur.

The Torah's Attitude Toward Slavery

Rebbetzin Devorah Heshelis

In parshas No'ach, we are told that No'ach cursed his grandson Cna'an, saying that he would be a slave to his brothers. In the next week's parsha, Lech Licho, we find that Avraham Avinu, who represents the very embodiment of kindness, had slaves. His wife, Sarah, his partner in kindness who's virtue in Hashem's eyes led her to great heights of prophecy, also had a slave woman, Hagar, with Avraham's approval. And when learning the laws of the Torah we see that they clearly permit slavery.

Yet isn't slavery the exact opposite of viahavta lire'acho kamocha, which Rabbi Akiva said is the great rule of the Torah? We wouldn't want to be made slaves, so how could we do this to other people? Isn't slavery the opposite of kindness and love for fellow human beings? Why, then, does the Torah permit, and even encourage it?

The answer is that there are two types of slavery. There is the slavery that was common throughout most of world history, which was pure selfishness, seeing others as existing for one's own benefit, and hurting them without compunction. This is the type of slavery that existed in Egypt, and from this the Jewish People had to learn how not to be.

But there is also another type of slavery, which exists primarily for the benefit of the slave, and only incidentally for the benefit of the master. To understand how this is so, we have to first understand the Torah's concept of a (permitted) slave.

A slave is someone who cannot or will not control their passions, and so must be under the control of someone else who will control it for them. This way they are prevented from hurting themselves and others, and they can become a worthwhile and beneficial member of society, which would otherwise not be possible.

Although slavery existed before the flood, it was of the evil type, where the strong oppresses the weak. The first time we find the permitted type of slavery is in the case of No'ach and his grandson Cna'an. The Torah tells us that after the flood Noach planted a vineyard, become drunk from the wine and became uncovered in his tent. No'ach's son Cham, told this to his brothers Shem and Yefet outside, who then covered their father with their faces turned backwards. When No'ach woke up he knew what his smallest son had done to him, and No'ach said, "Cursed is Can'an" making him into a slave to his brothers Shem and Yefet.

The meaning of the story is unclear. If Cham sinned, why should his son Cna'an be the one to be punished? And what exactly was Cham's sin?

The sages explain that Cna'an was the one who first saw his grandfather No'ach uncovered and then told this to his father, Cham. Cham then went and castrated his father, in order to prevent him from having a fourth son, who would compete with the others in the inheritance of the world. He also sodomized his father. Yet it is Cna'an, and not Cham that No'ach said was cursed. Why?

The sages explain that it was impossible for Cham to be cursed, because Hashem blessed all of No'ach's sons after they left the ark, and one who is blessed by Hashem cannot be cursed. (This, of course, does not mean that Cham was not punished for his evil deeds, but it was not in this way.)

But one can also see from here the terrible effects of lashon hara. Although Cham was the one who actually committed the criminal acts against his father, the cause of it all was Cna'an, who, by speaking lashon hara about No'ach to his father, brought all this about. At any rate, Cna'an shared his father's raw nature and was a partner to the act.

But what does all this have to do specifically with slavery? Rav Shamshon Rafael Hirsch points out that it was not that No'ach cursed Cna'an, but rather that No'ach recognized that Cna'an was spiritually cursed in that he had untamed and uncontrolled passions, and so he made him a slave to Shem and Yefet, who were on a higher level, and would control his evil impulses.

What actually happened to Cna'an? Chazal say that he became Eliezer, the slave of Avraham Avinu! Eliezer was a very great person. Chazal tell us that he drew from the Torah of Avraham and taught this to others. He learned so much from Avraham, and copied his behavior so well, that his face actually came to look like Avraham's face! This is very significant because a person's character is written on their face. And before Avraham had children he thought that Eliezer would be his heir. The greatness of Eliezer is so recognized that it became a common Jewish name, and great rabbis were named Eliezer.

Yet Eliezer needed to be a slave because his greatness came from the fact that he was not independent. On his own, he never would have made it. However, as time went on he grew more and more spiritual to the point where Avraham Avinu put such faith in him that he sent him to find a proper wife for Yitzchok and bring her back, which he did very faithfully. On this trip he was completely independent with no one checking on him, and he could have easily given in to the yetzer hara, but he did not. When Avraham saw this, he freed Eliezer.

The Sfas Emes in parshas Chayey Sarah says that Chazal warned people not to free an eved Can'ani since this would cause harm both to society and to the eved himself, who would then run amuck, not functioning responsibly. However, says, the Sfas Emes, this was said regarding the usual type of slave. If, however, the master sees that this particular slave can function properly as an independent person, he should be freed, as Avraham freed Eliezer.

Next week, we will IY"H discuss Sarah and Hagar.

Aish Kodesh Motzoi Yom Kippur

2011-10-16T12:31:00.002-04:00

Rav Weinberger, Rabbi Kurland (Baal Tefilah) and Elliot Blumenthal (president) on bima. Gevaldig! Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Yehudah Green - Slichos

2011-09-27T09:54:00.002-04:00

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

Posting Live on the Uman Drive - R' Chaim Freud Part 2

2011-09-27T09:16:00.002-04:00

Here is part two of Chaim Freud's journal of the chevra's journey to Uman:

Chevra,

We had a long trip as we left haditch and traveled Bardichiv and Mezibush( the town of the Bal Shem Tov ) we davened Schacharis a bit late but we are B"H 12 so we make our own minyan. Being in Berditchiv is very special. To be present together with the defender of our people who battles heaven on our behalf is a very comforting feeling. It is taught and agreed by all that Tzadikim are far greater after their pi'tera (death)then while they are in this world. The reason is understood that they have obstacles while part of this world. While being in the world of truth they have free open reign. We all had special personal requests and we were agents for scores of friends and family to help explain their individual needs. Mesbush is always a treat because we are always fed a nice hot meal. We were privileged to a hot Mikveh and running water in the building. I am emphasizing running water. Because last year there was not either four. The Bal Shem Tov's mikveh needs a filter system as we now have in Uman B"H.

There was one amazing detail I omitted in part 1. While in haditch I was talking to Rav Shoo Shoo the chabad Rav. He showed me a backpack that contained a talis and Teffiian. The young man that is missing his bag is staying in Uman. He is staying a 5 Pushkina apt 171. We should arrive tonight at about 8:30PM to Uman and we will fulfill the mitzvah of returning the lost.

On route to Shepitivska to the tzion of the illustrious Rav Pinchus koritzor. I will deliver one more report prior to arriving in Uman our final destination. We will all check in to our rooms. I checked that the beds and rooms were complete and ready, so far B"H so good....

Reporter

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

Eitan Katz @ Brooklyn College Kumzitz - R' Reuven Boshnack Speaking on Slichos

2011-09-27T08:00:00.000-04:00

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

Posting Live on the Uman Drive - Chaim Freud Edition

2011-09-26T23:09:00.000-04:00

Here is the first entry by Chaim Freud, another heilige Yid who's making the thirty hour journey to Uman for Rosh Hashana through many kivrei tzadikim. See above for the video I made last year after my first trip to Uman for Rosh Hashanah, chronicling the stops on the way, erev and post-Rosh Hashana, and the place we stayed. Now for Reb Chaim's travel log:

We are now leaving the Bal Hatanya in Haditch. We were greeted by a Chabadnick who was in from Israel with his family along with other Chabadnickers. He and his wife served us hot soup fresh danish coffee and provided a hot Mikveh.

We all felt what the seforim teach that Hashem is always present for our tefillos but in Elal the king leaves the palace and comes to the to be with the presence. We are they, the sense was so powerful. The buildings and expansion of this holy site is a true wonder. After speaking to the Rabbi know as shoo shoo (shoe shoe) we discovered we both know Dr. Dovid Schechter of Cederhurst. I phone Dovid to find he was do a Mazel Tov on a baby boy. Our great group gathered for mariv and tehillim. We all sang and danced in a Circle ( for a circle has no beginning or end all sides are equal) as are all Jews with there special nekoda tova together and only together make klal Yisroel. We sang a famous song from the Bal Hatanya with the words of net net nikavo kromo bogo od navo........ Meaning there is only Hashem and no other. This special song was taught to me by my chaver Simcha Alex Gofer. Our driver slept for two hours and our co driver Yuri now took the wheel and is leading us to the great Kedushas Lavi - Rav Lavi Yitzchok ben Sorah Sasha in the city of Berditchiv. Our trip is about 375 miles. All are asleep now here and are recharging to be ready to daven for mercy and health and all prosperity in the zichos of the defender of the Jewish people.

Stay tuned as we trek the roads trough the night.

Reporter

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

Posting Live on the Uman Drive - Dov Perkal Edition

2011-09-26T23:04:00.000-04:00

Several of my friends are taking a thirty hour bus ride to Uman. It only takes 2.5-3 hours to get there from the airport in Kiev, but they are stopping by several kivrei tzadikim to daven on the way. B"H, they are taking the time out to write about the experience as they go. Video above is of the Alter Rebbe's tziyun in Hadich. Here is Dov Perkal's first entry:

We arrived in kiev @ 12:00 noon and passed through customs with ease. This process used to take 1-2 hours. Hashem is constantly upgrading our lives.

12 of us boarded the van and we are on our way to Haddich to visit the kever of the Baal Hatanya. As we boarded the bus we broke out in song Singing Ashrenu mah tov chelkenu shezochina liskorov lirabenu. In the zechus of going to these mikomos hakadoshim may we merit to come close to hashem yisborach. These giants of klal yisroel were and are korov with hashem. With their help perhaps we can get a little clser this year.

We arrived in Haddich an 9:30pm and stopped to tovel at the mikva. Who would know that a hot shower, clean mikva, and a hachnasas orchim room with hot coffee, hot vegitable soup, and kosher Ukrainian Cavier would be waiting for us. We met up with the Shames that takes care of the kever. His family has been taking care of the kever for more then 150 years. What a zechus. We davened Mariv, said tihillim, and sang some niggunim. What a helig way to connect to Hamelech Hakodosh just days before Rosh Hashana.

My wonderful chaver Chaim Freud, who made all the arrangements for travel food and accommodations for our group took the time to prepare photo copies of torahs of each of the Tzaddikim we are going to visit. Another beautiful way to connect to the tzaddik and ultimately to Hashem.

Here we are back on the bus, our chevra, hand picked by Hashem yisborach to be michazek each other and elevate each other, closer and closer to Hashem. We have 6.5 hours till we get to Bardichiv. There we will have the zecus to be at the kever of Reb Levi Yitzchak ben sorah sasha. Imagine, its an unbeleivable zehus just to utter his name. We have the zechus to stand at the mokom hakivurah of this Tzaddik. Please Hashem, give us the clarity, insight and the ability to open our hearts, our minds, and our lips and utter your praise. Infuse us with the proper kavonos and tiffilos so that we can merit to fix our kelim, so we may receive your shefra brocha me'elyona. I hope and pray we come home with treasures for our families, chaverim and all of klal yisroel.

To be continued..........

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

New Maccabeats Rosh Hashanah Video

2011-09-25T16:59:00.001-04:00

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