Shalosh Sheudos at Aish Kodesh Woodmere - Guest Posting

(Guest Posting by Neil at Modern Uberdox)

Several months ago I spent a Shabbos in Woodmere and I'd like to share my thoughts about one particular experience.

As I walked downstairs at Congregation. Aish Kodesh after davening Mincha on Shabbos, I expected a typical Shalosh Seudos. I should have known better. After spending an entire Shabbos in Rav Moshe Weinberger's kehillah, I should have known that nothing is really typical (in a good way) when it has something to do with Aish Kodesh.

Tables and chairs were set up to hold the two hundred plus men that has come downstairs to join their Mora D'asrah for the last moments before Shabbos Kodesh would leave them. After I was wisked by my friend to wash and quickly take a seat, I grabbed a piece of bread from the table and some cake. I took in the whole scene. As during all of the davening over Shabbos there were a mix of men with beards, men clean shaven, men with long payos, men with knitted kipot, men with velvet yalmukas, men with hats, men with shtrimelach, men in white shirts, men in jackets, ...a true mix of Kenesses Yisrael.

To my right my friend was discussing issues concerning Sh'mita with someone across the table and to my left there were two men were reviewing that morning's section of Daf Yomi. After a few minutes of shmoozing and eating my friend told me to get up and grab my chair, quickly. Just as I got up, the lights when out in the room and we quickly took our chairs (along with everyone else) and formed rows in front of the table were Rav Weinberger was sitting.

I remembered reading that it was the minhag among Chassidim to have Shalosh Seudos in the dark, especially when it came time for niggunim and d'vrai Torah. As we sat, the entire room began singing. Of couse we sang Mizmor L'David three time to three amazing tunes. It was an emotional experience, especially when everyones' voices blended into one voice singing praise to Hashem. After the third time, we sang the tradtional Yedid Nefesh.

Then the Rav of Congregation Aish Kodesh spoke. Having attended Rav Weinberger's shiurim in Queens when I single and for many years being part of his teleconferenced classes, listening to tapes, CDs, and now mp3s I thought I was fairly use to hearing him give over Torah. As I look back now, hearing him speak at Shalosh Seudos was like hearing Rav Weinberger speak for the first time. It was intense, intimate, and electric! There was a connection he seemed to have with every Yid in the room. His message that Shalosh Seudos was one of hope and trust in Hashem. He said over an idea that each one of us has the ability to accomplish great things because Hashem gives us an inner strength that we need to unlock and tap into. It was a perfect message to give over as we left a state of Kodesh and re-entered a stale of Chol.

It is said that Shalosh Seudos bei the Rebbe of Piazeczna, Harav Kalonymous Kalman Shapiro, zt"l (for whom Rav Weinberger's shul is named after) was truly the highpoint of Shabbos Kodesh. In my humble opinion, that Shalosh Seudos I experienced is a living tribute to the Aish Kodesh!

-Dixie Yid

(Picture courtesy of Yitzi Mayer [not taken at Shalosh Sheudos])

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

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

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

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Terumah 5752

Rav Mottel Zilber Shlita: The hidden treasure Revealed in Adar

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

פרשת תרומה תשע״ב

Rav Mottel Zilber shlita

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

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

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

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

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

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

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

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

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Mishpatim 5752

The Shevet Sofer: the disease of jealousy

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Nasso 5752

 Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Acharei-Kedoshim. This version reflects his review of the write-up. 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.

After a long brake due to Rebbe being away and then Yom Tov, we are back with the Shalosh Seudos writeup. Hope you enjoy it.

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Nasso 5752

The Imrey Menachem of Alexander: The fire burning inside of every Jew.

(Original text of the Imrey Menachem (Parshas Nasso p.78) is in regular font. Rav Weinberger’s comments are in italics)

This a Torah from the last Alexander Rebbe z"ya.

(Bamidbar 4:22) "נשא את ראש בני גרשון גם הם לבית אבותם למשפחותם" (Count the sons of Gershon, as well, according to their fathers household, according to their families). We can explain this according to what we find in Yeshayah HaNavi ע״ה (Yashayah 6:1-5). When he saw Hashem "sitting upon a high and lofty throne. Seraphim (Fiery Angels) standing above, etc". He said "woe is me, for I am doomed: for I am a man of impure lips, and I dwell with people of impure lips, for my eyes have seen the King, Hashem,   Lord of Hosts".

Yeshayah has a Nevuah where he is in Shamayim amongst all the Malachim. But Hashem gets angry at him for talking disparagingly about Klal Yisroel. He can say such things about himself, but he has no right to talk like that about His people, calling them an Am Tameh, an impure people.

Later it's written (Yashayah 6:7) "One of the Seraphim flew to me and in his hand was a coal; taken with tongs from atop the Altar. He touched it to my mouth etc.". Rashi explains that Hakadosh Baruch Hu said to the Malach "clean the mouth that spoke evil about  my Children".

Truly every single Jew, even the worse one, is dear and beloved to Hashem.

As the Holy Baal Shem Tov זצללה״ה זי״ע said to one of the members of his holy brotherhood of students "even the one that is simplest and lowest in your eyes, Hashem loves more then you could ever love your only son".

The Baal Shem Tov was talking to a Talmid who spoke disparagingly about another Jew.

Because truly, in the depth of every Jew's heart the burning coals of Yisroel have not been extinguished. Inside him the remnants of the sparks of the Godly flame still burn, from the the holy inheritance of our Avos (forefathers). From this holiness of the Kedushas Avos it's possible to reach the highest levels.

Rav Tzaddok talks about this in Pri Tzaddik on this week's Parsha when discussing the Nazir. A Jew can say just 2 words, "Hareni Nazir", and in a second everything changes. He can become an Andere Mentch, a completely new person, he can reach such a high level of Kedusha in a moment, just by making that decision. That's why the passuk says "ki yafli", because it's a "peleh" that such a thing is possible.

Rav Tzaddok also talks about the Malach that comes to speak to Manoach. His name is "Peli". It's a "Peleh" that this person that was walking around as a human a few moments ago, in a  second becomes a Saraph Hashem. This too is a Peleh, the wonder of a Jew, who in a moment can become a fiery servant of Hashem.

As David Hamelech writes (Tehillim 113:7-8) "מאשפות ירים אביון, להושיבי עם נדיבים, עם נדיבי עמו" (From the trash heaps He lifts the destitute, to seat them with the generous ones, the "givers" of his people). Even from the lowest level, the aspect of "אביון" (destitute), the one that desires every physical pleasure (see Shochar Tov on Mishley 22), and blemished his Middah of Yesod (connected to the purity of relations between men and woman), he is able to reach the aspect of "להושיבי עם נדיבי עמו" (to seat with the "givers" of his people).

He can do this according to what Rashi explains on what's written (Tehillim 47:10) "נדיבי עמים נאספו" (The generous ones of the people's gathered). This means that they pledged themselves to die Al Kiddush Hashem (for the sanctification of His Name), which is the highest level, that of Mesirus Nefesh (self-sacrifice). Because even the lowliest of sinners of Yisroel have the power to be Moser Nefesh al Kiddush Hashem (see Tanya ch. 18).

"נדיבי עמו" are the ones that are Mosser Nefesh Al Kiddush Hashem. But in reality, deep inside every Jew, no matter how low, no matter how deep he is in the Ashpah, he is ready to give up his life Al Kiddush Hashem.

This is the meaning of "נשא את ראש בני גרשון גם הם" (Count the sons of Gershon, as well). We must also bring closer the ones that became distanced and separated from Holiness.

Gershon comes from the word מגורש, one that is cut off, distanced and feels rejected.

As I heard in the name of the holy Rav Aharon of Belz זי״ע, how he once directed one of his followers that was traveling out of the Land of Yisrael to get married. He advised him, among other things, that if during his trip he sat next to a Jew that was far from Yiddishkeit, he should make sure to talk to him and to try to bring him closer. Why all this? "לבית אבותם למשפחותם" (according to their fathers household, according to their families), even if they appear to be far away or even completely lost, deep inside them their Kedushas Avos still burns, and through the power of this holiness they can elevate themselves to the highest level.

May we merit to see only the good in Yisroel, Amen כן יהי רצון.

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

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

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Shemos 5752

The Noam Eliezer of Skulen on Ahavas Yisroel

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

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


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

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

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

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

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

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

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

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

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

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Va'era 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.   

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

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

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Beshalach 5752

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Tetzaveh 5752

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

The Shevet M'Yehuda: preparing for celebrating with holiness

(Original text of the Shevet M'Yehudah (Parshas Tetzaveh p.140) is in regular font. Rav Weinberger’s comments are in italics)

This is Torah from the Shevet M'Yehuda, the Rebbe Reb Avromeleh Eiger, the son of Reb Leibele Eiger.

״וגם חרבונה זכור לטוב״ ("and also Charbonah will be remebered for good" from a Piyut sung on Purim). We need to understand the meaning of this. If it goes according to the opinion in חז״ל (Esther Rabbah 10:9) that Charbonah is Eliyahu Hanavi, why do we need to say that he is remembered for good? He is always remembered for good  (זכור לטוב)!  If it goes according to the opinion in the gemarah (Megilah 16a) that Charbonah was also a Rasha, why is he remembered for good?

[He now discusses what חז״ל brings down in the Tikuney Zohar and other places about the deep connection between Purim and Yom Kippur (יום כפורים: a day "like Purim").]

We must explain this according to what we've said before, about Purim being connected as one to Yom Hakippurim. We know from the writings of my Holy father (Reb Leibele Eiger) that this is due to Yom Hakippurim being the day that we received the Second Luchos, while on Purim we accepted the Torah again out of love due to the miracle (Shabbos 88a, see Rashi there). On both of them, the original receiving of the Torah on Shavuos is re-awakened.  It's known from חז״ל (Pesachim 68b) that everyone agrees that both on Shavuos and on Purim it's a Mitzvah to celebrate with a feast.

The Torah was received in different ways on three separate dates. On Shavuos we received the First Luchos, on Yom Kippur we received the Second Luchos, and there was a renewed acceptance of the Torah on Purim ״והדר קבלוה בימי אחשורוש״.

We know from the Sefer Toras Emes (Yisro) the reason Hashem chose to give the Torah in a place named חורב.

חריבות is an emptying of the Neshama of anything extraneous, leaving it empty and desolate to be able to receive the Torah. That's why the Troah had to be given in the wilderness. The Torah can only truly resonate within the minds and hearts of the "נפשות חריבות" of this world. Those who empty themselves of any attachment to physicality, the "Desolate Souls".

One's soul needs to be dry and empty from the "moisture" of physical pleasures. It should also be חרוב (empty and desolate) in ones own eyes. This is so even on the day of the giving of the Torah, where we are required to feast with food and wine.

In this sense the First Luchos did not have a complete permanence. As it says (Shemos 32:6) ״וישב העם לאכול ושתו וכו׳״ (and the people sat down to eat and drink). The Tikkun for this is on Yom Hakippurim where there is no eating or drinking, and all Yisroel are empty and dry of all physical pleasures, and their hearts are broken from their Teshuva during the עשרת ימי תשובה. Then a new set of Luchos was given that endures forever.

On Yom Kippur by fasting and refraining from other physical pleasures we rectify the חטא העגל that involved the indulgence in our Taavos.

However it was His Holy Will that the Jewish soul should also be a place of Torah when it's filled with goodness, in eating and drinking that is done in קדושה and טהרה with firmness and strength. This was accomplished with the miracle of Purim, when from the אהבה for this miracle they accepted the Torah again in the days of Achashverosh. Thus we can understand that the Mitzvos of the day are performed through feasting and joy, by increasing our eating and drinking that is one with the חריבות of our souls on Yom Hakippurim. From the power of this  חריבות הנפש on Yom Hakippurim we merit receiving the Second Luchos just as we did the First ones in חורב. The symbol of the place of Torah in the נפש חריבה, as it's stated in his holy writings.

Yom Kippur is the time of emptying ourselves out of all physical desires so that we can prepare to be able, on Purim, to use our eating and drinking in the service of Hashem, instead of giving into our physical Taavos.  

Even regarding the holiday of Atzeres regarding the issue we are required to feast ״בעינן נמי לכם״, on Purim when the accepted again the Torah out of אהבת הנס, the letters of חרב turned around and became רחב (expansion, abundance) as its written in Toras Emes. Thus we engage in eating and drinking with greater abundance then at any other time in the year. However the main thing at the time of התרחבות (abundance) and expansion of our eating and drinking, is not to forget but to remember "for good" the true goals and intentions of physical life. To connect as one to the חריבות and dryness from the physical pleasures, and the חריבות of oneself, that is the holiness of Yom Hakippurim. Only through this we merit the Second Luchos just like we did the First ones in the place called חרב.

In order for Purim to be Purim, we require the preparation of Yom Kippur. Otherwise our celebrating in eating and drinking, instead of becoming a form of Avodas Hashem, will turn into just Taavos and drunkenness.

This is the ending of the Piyut that was designated for the simcha of Purim ״וגם חרבונה זכור לטוב״. That is the word חרבונה includes in it the חריבות and the התרחבות together to be remembered for good. This is the main thing, that both be well joined together as one. Then it will all be for good, with a complete goodness, Amen.

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Vayikra 5752

Below is a write-up of Rav Weinberger's Shaloshe Seudos Drasha from this Shabbos, Parshas Vayikra. 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 Vayikra 5752

The Keren L'David: Jewish Survival

(Original text of the Keren L'David (Parshas Hachodesh p.468) is in regular font. Rav Weinberger’s comments are in italics)

This is a Torah from the Keren L'David, he was the Rov in Satmer before the current Satmer line started. He comes from the family of the current Pupa Rebbes.

"החודש הזה לכם" (Shemos 12:2). It's written in The Midrash (Yalkut Shimoni Shemos 247:170) "Regarding this it's written in the passuk (Vayikra 20:27) "ואבדיל אתחם מן העמים להיות לי וכו׳" (And I will separate you from the nations, to be for me etc.)" This is confusing, what is the connection between this passuk and "החודש הזה לכם"?

We can explain according to what I've said elsewhere regarding the passuk (Bereishis 16:8) "במה אדע כי אירשנה" (how shall I know that they will inherit it?). It was from His Chesed that Hashem exiled our forefathers to Egypt, and decreed upon them servitude. This was the cause they did not assimilate and sunk into the nations. Without this it wouldn't have been possible to survive among the nations without the Torah. So it's written that Avraham Avinu ע״ה was worried. 

Avraham Avinu was worried about the exile. His children would be spread out among goyim. How would they survive? They didn't have the Torah at that time, what could protect them? The memories of the past? Hashem had promised him that his children would inherit the land, but how many would there be left?

It was true that Hashem Yisborach promised him that his children would inherit the land. However until they took possession of it maybe, G'd forbid, the name of Yisroel would be forgotten and it would sink amongst the many nations. This is what he asks when he says "במה אדע כי אירשנה", will he have any heirs? Hashem's answer is "your seed will be strangers in a foreign land", and they will suffer exile in a way that even if they wanted to assimilate with the nations they will not be able to. The nations will be repulsed by the Jews and run away from them with all their might.

The Meshech Chochma writes that this is the meaning of the passuk (Tehillim 100) "הפך לבם לשנא עמו" (He turned their hearts to hate His nation). The goyim hated us and this protected us from assimilation. This was also part of the נס (miracle).

We see this in all other exiles as well. The Jewish nation is always despised and lowly in their eyes. Even if we desire to get closer and assimilate ourselves to them we are not able to eliminate their hatred for us. The reason for this is what we explained, because if it wasn't for this it would be possible for us to, G'd forbid, sink amongst them. So this underlies our survival.

Even in places that initially receive us with open arms, eventually it turns around. But while it lasts, those places where we are fully accepted are the most dangerous. Before the war in Germany and Austria assimilation was the worst. R. Dessert explains that, in a way, the Neuremberg Laws came to put a stop to this.

This is what the Baal Haagada said "והיא שעמדה לאבותינו ולנו", This is what stood for our forefathers and for ourselves. Meaning "שלא אחד בלבד עמד עלינו לכלותינו וכו׳", for not just one alone has risen against us to destroy us etc.

The words of our sages comparing Yisroel to the moon and the nations of the world to the sun, are well known. The light of the sun is much stronger then the moon, and in the same way Yisroel in this world is lowly and despised, as explained above.

This is what the Midrash Rabbah is saying in connecting the comparison of Yisroel to the moon to the passuk "החודש הזה לכם". It should have been the opposite, we should have been connected to the sun whose light is much stronger, and not to the moon. The answer is that through this Hakadosh Baruch Hu separated us from the nations, to be His people. By not allowing us to mix with them and learn from their actions. "ולעתיד לבוא יאיר אור הלבנה שבעתיים וכו׳" (In the future the moon will shine seventy time more etc.)  Hashem should be for us a light forever, אמן כן יהי רצון.

It should be the Ribbono Shel Olam's Ratzon that we should get that light back and that it should not be through Yissurim, suffering and troubles, but with Yedidus and Simcha, and we should all together see the ביאת משיח ציד קינאו בב״א.

Rav Moshe Weinberger Shalosh Seudos Drasha Parashas Tazriah-Metzora 5752

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Tazriah-Metzora. This version reflects his review of the write-up. 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 Tazriah-Metzora 5752

The Kedushas Levy: Giving Nachas to Hashem

(Original text of the Kedushas Levy (Parashas Tazriah) is in regular font. Rav Weinberger’s comments are in italics)

Let us explain the passuk "אשה כי תזריע" (When a woman shall conceive). It's written in the Holy Zohar (Chelek 3 42b) regarding this passuk  "it should have stated "כי תהר" (conceived). Rabbi Yossi explained that from the moment a woman becomes pregnant until the time of birth, she constantly has on her lips that it should be a boy" .

Obviously this is referring to something in Pnimius. We know that there plenty of ladies and even many men that are davening to have a girl! 

I heard from my master our teacher Reb Dov Ber (the Mezritcher Maggid) זי״ע regarding the statement of Chazal (Zohar Chelek 3 7b) "Yisroel gives Parnassah to their Father in Heaven". As it's written in Mishley (10:1) "בן חכם ישמח אב" (a smart son makes his father happy). This means that our performance of Mitzvos and Good Deeds brings pleasure to the Creator B"H. Through this Yisroel gives "Parnassah" to their Father in Heaven, as pleasure is a form of "Parnassah".

Parnasah is more then just money. It refers to a form of support and nourishment. 

But according to this, how are Jews worthy of performing Mitzvos and Good Deeds in order to give pleasure to the Creator B"H? Doesn't He have thousands of angels saying "Kadosh, Kadosh, Kadosh" (Holy) in awe and in fear? What are we that we should even be considered? Let's explain this through a parable. The aristocrats among the nations have a certain bird that they train to speak like a person, and the listener is amazed and tells his friends to come and hear such a novel thing. The meaning of this should be clear, and you should open your eyes and see the greatness of Mitzvos and Good Deeds. That all the Avodah of the Malachim above is but a shade when compared to that of men.

The fact that an angel can praise G'd is not a חידוש (novel). An angel is swimming in Elokus (Godliness). The greatest חידוש is that a being of flesh and blood living in the miserable, dark, physical world can serve Hashem and sing his praises. This is truly wondrous.

According to this we can explain the Mishna in Pirke Avos (2:1) "Rebbi said: Which is the proper path that a man should choose for himself? Whatever glorifies it's maker, and gives him glory through men". Rebbi is coming to teach us the correct way to serve Hashem. To hold on to the Middah of Tiferes (glory, splendor) and to elevate it. The essence of the intention of ones service should only be to glorify Hashem Yisborach. He is glorified through the Avodah of His children. We, so to speak, bring him praise and Nachas.  Even though  "dressed" in the thick physical body, we still exert ourselves to overcome our physical temptation and to cover ourselves with spirituality and the holiness of our Creator. Thus He is glorified with us, so to speak. This is the meaning of "Whatever glorifies its maker", that Hashem our maker is glorified through us. Rebbi revealed to us what this glory comes from saying "and gives Him glory through men". Through this the Creator b"h "receives" tremendous pleasure, and it can be said He is in the aspect of a "receiver".

Normally the father is the one giving to his children. In Pnimius HaTorah the concept of Zachar (male) refers to the role of "giver", while Nekevah (female) refers to the role of "receiver".  In this sense the father is in the "male" role, while the children are in the "female" role. But there are times when these roles can be reversed, as when the children "give" Nachas (satisfaction) to the father. In the same way, normally Hashem is THE giver, and we receive from him. But it's also possible for the Jewish People to "give" to Hashem, so to speak.

As I heard from my Master and teacher Reb Dov Ber of Mezritch זי״ע regarding the passuk (Tehillim 118:23) "מאת ה׳ היתה ׳זאת׳ היא נפלאת בעינינו" ("this" is from Hashem, it's a wonder in our eyes). The word "זאת" (this) refers to the feminine aspect, as is known (Zohar Chelek 2 37b). We stated above that since the essence of the Avodah should be the pleasure that the Creator b"h receives form it, we can say that Hashem can be considered to be in a "receiving" role, so to speak. This is the meaning of "מאת ה׳ היתה ׳זאת׳" ("this" is from Hashem), that He is in the "female" aspect, that of "זאת" (this). And this is truly "a wonder in our eyes".

This is the meaning of the Zohar when is says that "from the moment a woman becomes pregnant until the time of birth, she constantly has on her lips that it should be a boy". The "woman" refers to Kneses Yisroel. The "pregnancy" refers to the time a person starts his Avodah of the Creator. "The time of birth" is when a person completes a Mitzvah. "It's constantly in her lips that it should be a boy" means that the Avodah should be in the aspect of "masculine". Only then it brings forth Divine Flow to all the worlds. May we merit to serve Hashem Yisborach in such a way, Amen.

At this time, at the end of days, any Jew that can "squeeze in" a little Avodas Hashem, and all the more so if he does so with Kavanah (the right intention) it's an amazing thing that gives Hashem tremendous Nachas.

Chazal refers to the Galus as "pregnancy without a Leida (birth)". The Ribono shel Olam should help us that we should be zoche to see the Leida soon with the Geulah HaSheleima VeHaamitis בב״א.

Rav Moshe Weinberger - Shalosh Seudos Drasha - Shabbos Hagadol 5772

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos Hagadol. 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 Shabbos Hagadol 5772

The Akeidas Yitzchok of Alexander: Simple Emunah, the secret path to greatness

(Original text of the Akeidas Yitzchok (Parshas Tzav p.42) is in regular font. Rav Weinberger’s comments are in italics)

This is a Torah from the Alexander Rebbe הי״ד who died Al Kiddushin Hashem. We have very few Torohs from him. This one continues what we were discussing before (click here to read the Shabbos Hagadol Drasha).

We can try to explain the reason this Shabbos before Pesach is called Shabbos Hagadol as follows. The essence of Emunah in Hashem Yisborach has to be אמונה פשוטה (simple Emunah), without questioning. We shouldn't inquire after Hashem's deeds, but it should be sufficient for those who come from a "putrid drop" that they were even deserving to serve Hashem. How can we question Hashem's actions? As it's written (Tehillim 92) "איש בער לא ידע" (A boorish man cannot know); (Tehillim 73) "ואני בער ולא אדע, בהמות הייתי עמך. ואני תמיד עמך וכו׳" (And I was a boor and unknowing, like a mindless beast I was with You. And still I was always with You).

It was through their complete and simple Emunah that Bnei Yisroel merited to come out of the Land of Egypt, as it's written (Shmos 12) "כשש מאות אלף רגלי וגו׳" (Like six hundred thousand legs etc.) רגל (legs) refers to Emunah. As its written (Shmos 4) "ויאמן העם וגו׳" (And the people had Emunah).

This what our sages stated (Kiddushin 35) "גדול מצווה ועושה ממי שאינו מצווה ועושה" (Greater is the one who performs a commandment due to being commanded to do so, then the one who performs it without being commanded). This means that one who acts upon being commanded by Hashem, is greater then one who acts instead after a process of intellectual inquiry. As we say (in davening) "אלקינו ואלקי אבותינו" (Our G'd and the G'd of our forefathers). "Our G'd" refers to the side of inquiry, "the G'd of our forefathers" refers to the side of Emunah.

It's much better to do Mitzvos just because we are a מצווה (we were commanded), with אמונה פשוטה, then to do it because we reached an intellectual conclusion that this is good for us, a good idea, or that it's a nice thing to do.

This is the question of the Rasha (in the Haggadah) "מה העבודה הזאת לכם" (What is this service to "you"), because for "you" the Avodah doesn't have any reason or understanding. This is also the claim of the Satan and the nations of the world (regarding the Parah Adumah) "what is this Mitzvah, what are the reasons behind it" (Rashi on Bamidbar 19:2).

The Rasha tends to pose as a great intellectual.


Our answer should be that we are not Rashayim to go inquiring after the deeds and Mitzvos of the Creator ית״ש, we are only to believe in Him with the same complete and simple Emunah of our forefathers in Egypt. As we see when the Egyptians saw each and every Jew take a lamb for his Korban Pesach and tie it to their bedposts. They asked them "what is this to you?". The Jews answered "it's to be slaughtered for a Pesach offering as commanded to us by Hashem". This means that they were fulfilling this commandment only because it was ordered by the Creator ית״ש, without any need for reasons, only out of complete and simple Emunah.

We didn't give the Egyptians long explanations about the Korban Pesach. Of course we could have said many things if we had wanted, as with all Mitzvos, but it just wasn't necessary. At that moment it was all being done with our אמונה פשוטה.

This is why this Shabbos before Pesach is called Shabbos Hagadol, because at that time they merited that simple and complete Emunah, that's in the aspect of ״גדול״ מצווה ועושה כו׳ ("Great" is the one who performs a commandment due to being commanded to do so etc.). Even in Mitzrayim where they were in a very lowly state, in the aspect of "bare and naked", through the Korban Pesach they merited the lofty level of Complete Emunah in Hashem's Mitzvos without questioning. As its written (Shmos 12) "זות חקת הפסח וגו׳" (This is the decree of the Pesach offering), in the aspect of "אמת ואמונה חוק ולא יעבור״ (True and faithful, it is an unbreachable decree [from the morning prayer service]).

The highest level a Jew can reach is to be a מצווה.


This is what Hashem promised Abraham Avinu ע״ה (Bereshis 15) "ואחרי כן יצאו ברכוש גדול" (and they will leave with great wealth). That is they left with Emunah, and this was the "רכוש "הגדול ("Great" wealth), as in ״גדול״ מצווה ועושה כו׳. This is what is brought down "זות חקת הפסח וגו׳".

It's written in Tehillim (119:80) "יהי לבי תמים בחקיך" (May my heart be perfect in your decrees). David Hamelech is saying "Master of the World, when I'm occupied in Your decrees don't give the Yetzer Harah permission to harm me; as it's written (Tehillim 37) "הורני ה׳ דרכך" (Hashem show me Your path), let me go in Your path and the Yetzer Harah shouldn't lead me to err". The meaning of this is that the Yetzer Harah should not incite us to question and inquire after His Mitzvos. But that we should be able to fulfill all His commandments as if they were a Chok, with complete and simple Emunah, in the aspect of "Shabbos Hagadol".

The Kedusha of Shabbos also helps to merit simple Emunah. On the Shabbos Hagadol through the Holiness of Shabbos we merit the aspect of "גדול", as in ״גדול״ מצווה ועושה כו׳. We also merit the aspect of "מצות תאכל במקום קדוש" (Matzos you shall eat in a holy place), to eat the food of "מהימנותא" (Faith), of complete Emunah. This is the true preparation for these holy days.

This are the words of the Rebbe Reb Bunim of Peshischa זי״ע as is brought down in the Sefer Ramasayim Tzofim:

"'ובקשתם משם' (and you will ask from there) This means all wisdom and all inquiries to understand Hashem and His Unity are called 'משם', meaning from some other place. But the truth of the truth is ' במקומו ממש' (from this very place), meaning in ones own heart. As it says 'One should purify his traits properly ומ׳ then he will find in his heart His  Divinity'".

"שם" (there) is the place of the intellect, "פה" (here) is the place of the heart. And it's in the heart that we need to work on our Middos and our Avodas Hashem.

Hashem Yisborach should help us, at the seder when we say ״ברוך המקום״, He should take us from this Makom to the Makom where we need to be, with the גאולה השלימה והאמיתית בב״א.

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Acharei-Kedoshim 5752

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Acharei-Kedoshim. This version reflects his review of the write-up. 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 Acharei-Kedoshim 5752

The Yismach Yisroel of Alexander: The Tumah of the Ego

(Original text of the Yismach Yisroel (Pesach Sheini p.129) is in regular font. Rav Weinberger’s comments are in italics)

This is a Torah from the Yismach Yisroel of Alexander.

Tonight we are going into Pesach Sheini. We don't have the Bais Hamikdash right now, and we're all in the Geder of Tameh L'Nefesh u B'Derech Rechoka. But Pesach Sheini is for always! So this is a thought from the Alexander Rebbe on how this applies to us today.
 

The passuk says (Bamidbar 9:7) "ויאמרו למה נגרע לבלתי הקריב את קרבן ה׳ במועדו בתוך בנ״י" (They said "why should we be diminished by not offering Hashem's offering in it's appointed time among the Children of Israel?"). Their concern is understandable. But didn't they know that they were Tameh Meis (impure through a corpse)? Maybe they asked according to what is written in the Gemara (Sukkah 25), that they were impure from a Meis Mitzvah (a corpse that no one else is available to take care of) (see Rashi there).

Why was this even a question? There was a clear problem preventing them from bringing the korban, and they knew that!

They asked this knowing full well that everything comes from the One that ordains everything. What was it that brought about their sin that they should be Tameh Meis on Erev Pesach and not be able to bring their Pesach offering?

They were asking trying to understand the root of their problem that required such a punishment.

But their question is double: "why should we be diminished by not offering Hashem's offering" and "among the Children of Israel?". The words of Chazal are known (as brought down by Rashi in parshas Bechukosai) "אינו דומה מועטים העושים את המיצוה, למרובים העושים את המיצוה" (It's not the same when a few perform a Mitzvah, to a multitude performing a Mitzvah). Their question was "if we had been pure, we would have been able to bring the Pesach offering with the rest of Bnei Yisoel. Then the mitzvah would have been of a superior kashrus, as a larger multitude would have performed it". They were distressed by having caused the collective mitzvah of Am Yisroel to be deficient. When Moshe Rabbeinu saw how greatly distressed they were over causing Klal Yisroel's Pesach offering to be lacking, he told them to wait  to hear what Hashem would command them to do.

Their intention was to find out from Moshe the cause of their sin. The answer came in the passuk "וידבר ה׳ וכו׳ איש איש כי יהיה טמא לנפש" (Hashem spoke etc., each and every man if he will become contaminated through a human corpse). Moshe Rabbeinu tells them that the cause is that had somehow separated themselves from the community of Bnei Yisroel. That they saw themselves as special individuals that should not be mixed up with the general public. "איש איש" means that "each one" thought of himself as an "איש", a separate individual.

There was a problem in their connection with other Jews.

As it's stated in the Zohar Hakadosh, they themselves felt their "greatness", that they deserved to be called "איש", from "שררות" (authority), from "אישי כוהן גדול" (My Lord Kohen Gadol).

This was the cause of their sin, and through Teshuvah M'Ahavah (Repentance out of love), they were able to come to Ahavas Yisroel (Love of other Jews), which is Ahavas Hakadosh Baruch Hu (Love of G'd). As it's written (Parshas Kedoshim) "ואהבת לרעך כמוך, אני ה׳" (And you will love your fellow Jew like yourself, I am your G'd). Through their longing to offer the Pesach sacrifice "Among the Children of Israel", their transgression became a Zchus (merit), and they deserved that this parsha be given over through them. Because a Zchus is brought about through one that deserves it.

If the agreement in the Gemara is that they were Tameh Meis Mitzvah, why did they deserve that this parsha be given through them and not through Moshe Rabbeinu? Maybe we can explain according to our words, that essence of the cause of their Tumah grew out of the sin of Gasus Haruach (Ego), this is what separated them from Klal Yisroel.

All Tumah comes from Gasus Haruach. Someone who holds of himself will inevitably have a problem in his connection to other Jews and to Hashem.  

The tikkun (rectification) for this is humility and unity. It would have been proper for this to be said through Moshe Rabbeinu, the most humble of men, the Faithful Sheppard of Yisroel. Coming from his holy mouth, these words would have been received without a doubt. Through the reading of the parsha, they would have awakened love and brotherhood in Yisroel, and a lowly spirit of humility. However it was them, through their Teshuvah M'Ahavah, that deserved this to be written in their name. This way these words were able to go directly to the heart of Bnei Yisroel, even the ones already bearing this blemish of haughtiness that separates them from others. When Hashem helps them, through the sanctification of time, and opens their eyes to see that this is not the way to go up Har Hashem (the Mountain of G'd), then they will be able submit their uncircumcised heart, and return in Teshuvah to Hashem. They will be able to lower themselves and to annul their egos to Klal Yisroel, to return and be healed. Thus they will merit to feel the light of Kedusha of the Holidays just like the pure ones in Klal Yisorel were able to feel it the first night of Pesach. 

The Ribbono Shel Olam should help us to remove the Tumah from ourselves, and to return us from the Derech Rechoka. We should be Zoche to "ותחזינה עינינו בשובך לציון ברחמים" (May our eyes behold Your return to Zion in compassion), so that we will be able to eat "מן הזבחים ומן הפסחים; מן הפסחים ומן הזבחים" (Of the offerings and Pesach sacrifices), with the Geulah HaSheleima VeHaamitis בב״א.

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

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

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Yisro 5752

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Shemini 5752

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

Reb Moshele Vishnitzer: Being truly "alive".

(Original text of the Maadanei HaShulchan (Shemini p.67) is in regular font. Rav Weinberger’s comments are in italics)

Reb Moshele of Vishnitz זצ״ל was recently niftar and they have started to print out his torahs. He was a Gaon in learning and in Avodah and hopefully we'll see a lot more of them coming out soon. This torah gave me a lot of Chizuk.

He starts by bringing down a torah from his ancestor Reb Mendele Vishnitzer zy"a.

My holy zaidy the Tzemach Tzaddik זי״ע comments on the passuk in our parsha (Vayikra 18:47) "להבדיל בין הטמא ובין הטהור ובין החיה הנאכלת ובין החיה אשר לא תאכל" (To distinguish between the impure and the pure, between the animal that may be eaten and the animal that may not be eaten). The commentaries have been bothered about the passuk seeming out of order. The first section opens with "the impure", but the last section opens with "the animal that may be eaten", meaning "the pure". We would have expected the last section to also open the with "the animal that may not be eaten", and only then "the animal that may be eaten", as in the initial order.

We can explain that true "life" cannot derive it's meaning exclusively from this world. If we draw all our "chiyus" (life-force) from physical things, from objects, from finite things, from money and honor, from all those "weekday" (וואכענדיגע) things, then you can't really call that "life". Rather one is just walking around in the world, just going here and there. The opposite of this is one that draws his "chiyus" from eternal things. Hashem Yisborach is eternal, the Torah is eternal, the Mitzvos are eternal. This is a completely different path, the one of real true "Life". 

Of course we have to eat and do all kinds of other physical and material things, but that's not what being "alive" is about.

This is "להבדיל בין הטמא ובין הטהור" (To distinguish between the impure and the pure). Where do we see the difference? "ובין החיה הנאכלת" (between the animal that may be eaten), "חיה" (lit. Animal) comes from the word "חי" (alive). If his "chiyus" comes from the things that are "eaten" (that are consumed and disappear), he is in the aspect of "הטמא" (impure) as it's written at the beginning of the passuk. He lives in a world of foolishness. "ובין החיה אשר לא תאכל" (the animal that may not be eaten), if his "chiyus" comes from things that are eternal, things that are "not eaten" (eg. Torah learning; serving Hashem, Tefilah; good deeds; rectifying our Middos; sensibility for the holiness of Shabbos, not simply knowing that it's the seventh day of the week) he is then in the aspect of "הטהור" (pure). He is a pure creation and is truly "alive". This is why the passuk brings first "ובין החיה הנאכלת" (between the animal that may be eaten), and only later "ובין החיה אשר לא תאכל" (the animal that may not be eaten).

 If we were to ask anyone if they want to "live", he would obviously answer "yes". However, if we were to ask him what is he doing about it? The answer would be that he is taking some kind of medication or a natural remedy, or something similar (he is probably speaking about medications for anxiety and depression. Note of the translator) however this can still not be called "life".

When I was young I remember hearing in the news about these new units in the police department. They would spend thousands of dollars training these guys to go and convince people to come down before jumping off a bridge. It doesn't matter how much money you spend, it's not going to make any of those people feel any more "alive" inside. The question will always be: "now that I'm not dead, why an I alive?".

I have spoken about this to explain the nusach of the "Blessing of the Month" in the prayer service. "חיים של ברכה, חיים של פרנסה, חיים של עושר וכבוד, חיים של חילוץ עצמות" (a life of blessing, a life of sustenance, a life of wealth and honor, a life of physical health). But when it comes to Torah it's written "חיים שתהא בנו אהבת תורה" (a life where in which we will have a love of Torah). And regarding Yiras Shamoyim (fear of heaven) it's written "חיים שיש בהם יראת שמים ויתר חטא" (a life in which there is fear of heaven and fear of sin). We have to question why the language is changed for these requests and not the others. Why do we not say "חיים של אהבת תורה ויראת שמים" (a life of love of Torah and fear of Heaven)? The answer is that regarding material things we ask the we should receive an abundance of wealth and honor. But even if we end up not being deserving of them, we will still have a "life". However if we don't have a love of Torah and fear of Heaven we don't have a "life".

What is "life"? "שיש בהם יראת שמים ויראת חטא" (a life in which there is fear of heaven and fear of sin). "A life". But what is "life"? "שתהא בנו אהבת תורה ויראת שמים" (a life in which we will have a love of Torah and fear of Heaven). Because without them it can't be called a "life" at all. A person can deceive himself into thinking that he is "alive", but it's just an empty dream. Without fear of Heaven, it's not part of the concept of "life".

The  Ohr Hachayim Hakadosh explains the passuk in parshas Nitzavim (30:19) "ובחרת בחיים למען תחיה אתה וזרעך" (choose life so that you may live, you and your offspring). And what is the purpose of such a "life"? The passuk continues and explains "לאהבה את ה׳ אלוהיך ולדבקה בו, כי הוא חייך" (to love Hashem your G'd and to attach yourselves to Him, because He is your life). That's "life"! "חייך" (your life) in this world, "ואורך ימיך" (the length of your days) referring to the World to Come. He then asks a piercing question: "because what life does man have if it's not His will?" it's terrifying! To earn more or less money, to eat more or less food, what value does any of it has? That's not the will of the Creator! These words from the Ohr Hachayim burn like fire in anyone who meditates upon them.

We are entering Chodesh Iyar tonight, a Chodesh that is mesugal (suited) for all kinds of Refuos and Yeshuos (cures and salvations). This the month where the Ikkar (essence) of the Sefiras HaOmer takes place, with all it's  amazing Tikkunim (rectifications) Bein Adam le Chavero (between man and his fellow) and Bein Adam Lamakom (between man and G'd). But the biggest Refuah for everything is to have a "life". And for that we have to work on filling it with the meaning that comes from our Torah and Yiras Shamoyim.

Hashem Yisborach should help us that we should all be blessed with "ובחרת בחיים, למען תחיה, אתה וזרעך" (choose life, so that you may live, you and your children), and that we should all see together the Geulah HaSheleima VeHaamitis בב״א.