Wednesday, January 25, 2012

Bentching Rectifies Sin

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Enjoy!
In many bentchers, the bircas hamazon is translated to mean ‘grace after meals.’ Why some translate the word bracha here to mean grace, when everywhere else the word blessing is used, is probably due to the fact that non-Jews call their prayers to G-d at meals, ‘giving grace.’ It really is a sad translation given that bentching accomplishes so much more than ‘giving grace.’ Let us learn.
Oros HaTeshuva (14:10) writes that if we have sinned in the area of eating, if wehave eaten for the wrong reasons, l’shem gashmiyus, even if we have eaten an achila gasah, gross overeating, we can always repent and transform the pesha, sin, into a shefa, abundant blessing (peshaand shefa have the same letters). Rav Moshe Weinberger, shlita,explains that this repentance can take place during bentching itself. Bentching helpsus sanctify the physical.
No matter howholy a person becomes, no matter how much focus he puts upon his soul and his spiritual growth, he must eat to survive. Whenever we eat, we necessarily admit that we are physical beings. We engage the material world and we enjoy bodily pleasure. In order to guarantee that we don’t become attached to the physical and move away from our previous spiritual state, we bentch.
In bircas hamazon, we state in the first blessing that Hashem nourishes the entire world, we then move to Hashem’s providing for Eretz Yisrael in the second bracha, and continue to the appreciation of Yerushalayim and the Beis HaMikdash in the third blessing. As we say the bentching, we progress in understanding Hashem’s involvement and Hashgacha to the entire world.
REPENTANCE
While eating,we were dealing only with ourselves and our needs; now, in bentching we have become involved with the entirety of the world,and especially with the totality of spirituality in the world—the Beis HaMikdash. This is our return and repentance. But our teshuva is notcomplete until we acknowledge that all suffering has a productive purpose that Hashem has in mind, even if we don’t understand it. This is the fourth bracha, HaTov VeHaMeitiv—despite the Jewish people’s defeat in Betar at the hands of the Romans, despite thesuffering, they did not feel abandoned by Hashem. Miracles are present even in destruction—the dead bodies laying for years in Betar did not decompose becauseHashem preserved them. Suffering has a productive purpose even if we don’tunderstand it.             
The bircas hamazon is essentially a spiritual journey, a tour-de-force of connection with Hashem. If our physical eating distanced us from Him, the bentching  brings us back. Rav Tzadok of Lublin writes that the source of all sin liesin eating with only physical pleasure in mind. Our constant challenge is tothink of our eating as a means to serve Hashem; eating to maintain our health and energy. The Gra in Even Shelaimah (2:2) says that if we eat with properintent it is considered as if we brought a korban,and any pleasure we derive from it is actually a mitzvah. 
In addition, according to Kabbalah, there are sparks of holiness present in food which nourish the soul. But these sparks can only be released if we eat with holiness and sanctity. When we bentch we display the innate holiness inour previous eating and the sparks are then released.
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Tuesday, January 24, 2012

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.   

Thursday, January 19, 2012

New Baby Eitzah's

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

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

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

Wednesday, January 18, 2012

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

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

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

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

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


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

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


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

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


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

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

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

Food Obsession

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Enjoy!
Rav Moshe Weinberger, shlita, pointed out that when we devote too much thought and energy to the desire for eating, the tayvas achila, even if we wouldn’t be in violation of lo sasuru and ahavas Hashem, we would still actually be feeding our yetzer hara. Sifrei mussar and sifrei chasidus state clearly that the root problem which leads to all transgressions is indulging in food,being a ‘fresser.’
The nature of the human personality is that the more we focus and strengthen the soul, the higher spirituality we will achieve. The opposite is true as well. The more we strengthen and focus upon the body, the stronger our drive for physicality will become. The guf and the gashmiyus parts of ourselves will reign and slowly but surely we will head toward more and more bodily pleasures,ultimately leading to sinful bodily pleasures. Even if we didn’t do anything to tempt ourselves for transgression, sinful thoughts may still enter our heads asa result of the tayvas achila.
The main description of Esav’s evil that the Torah portrays is his eating habits. He asked Yaakov to pour the food into his mouth. “He ate, he drank, he got up, and he left; thus, Esav spurned the birthright” (Bereishis25:34). He was a fresser. TheTorah’s description of the wayward son, the ben sorer umoreh, is one who is a zolelv’sovei, a glutton and a drunkard—a fresser.In Parshas Haazinu, when Hashem is giving Klal Yisrael a warning of the terrible spiritual slide they could experience, He begins by saying that if the Jewish people become fat, they will remove godliness from themselves. “Jeshurunbecame fat and kicked. You became fat, thick, and rotund; it thus deserted Hashem, its Maker, and was contemptuous of the Rock of salvation” (Devarim32:15). 
TOO OBSESSED
If we become so obsessed with food, we are bound to sin. In fact, the very first sin in the history of the world came as a result of the tayvas achila—the forbidden tree, the eitz hadaas, looked too appealing to Chava and she ‘could not resist.’
     
A frum lifestyle necessarily presents challenges in the area of eating. When you do the math, we have approximately80 days a year (depending on how much we engage in Chanukah parties) which aredays of feasting, days with one or more festive Shabbos or Yom Tov meals.Almost three months of every year! The average non-Jew only partakes in such meals twice a year at their holidays. How many calories do we consume at the average Shabbos or Yom Tov meal? Anywhere from 1500-2000 calories per meal.Maintaining a healthy weight is an arduous task unless we train ourselves toeat in moderation.

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

Most of the time, we hardly stop to notice the blessing and the pleasurable taste of the food we are eating. Oftentimes, before we realize it, we are finished eating without having focused on an appreciation for the pleasure that Hashem hasgiven us. This is one of the major causes for overeating—eating without thinking. As doctors and nutritionists tell us, we should eat slowly and really enjoy the taste. In this way, we will feel full before we overeat. Chazal tell us that we should not talk while we eat and wolf down food without thought—ein masichin b’seudah. Besides the concern of choking, eating without talking and eating slowly helps us savor and appreciate the food,allowing our taste buds to enjoy while serving to prevent overeating.
Hashem wants us to stop. . .eat.. . . think. . . and appreciate. He wants us to thank Him for His blessings. He does not want us to overeat.
WHY DIETS DON’T WORK
The dieting industry in America is a multi-billion dollar enterprise. Experts are constantly thinking up new diets and new diet products in order to help people lose weight. But we all know from experience that the majority of diets simplydon’t work to help a person shed pounds for the long haul. Sure, the dieter loses weight initially but too often the pounds are “put back on” later. Why isthis so? The reason is because a person can’t live forever following a specific weight loss diet. You can’t live without carbs forever. You will cave in at a certain point and get tired of all of Atkins’ meat. And so on.
Diets don’t work because they don’t train us to change our overeating habits. They are trying to help us lose weight by eating in the same way, with the same tayvas achila, only we are supposed toexpress the tayvas achila with otherfoods that are supposed to help us lose weight at least temporarily. They create diet products so that we will still be able to feast on ice cream and cake but with less calories. They replace one tayvas achila with a different tayvas achila. This is why they don’t work long term.
The only eating change which will make a person lose weight for the long haul is to simply train oneself to eat less and consume less calories. This is what doctors and nutritionists call portion control and avoiding consistent and heavy snacking. It’s pretty simple. If you take in less calories than you give out you lose weight. This is why exercise is so important—you burn more calories than you normally would without exercise. It’s a very simple method but it’s truly the only method that has chance of working—reducing the tayvas achila.
You can eat all types of food when you live this way. The ‘reduction of the tayvas achila diet’ is very permissive.You must only make sure not to eat too much of something. Have a small piece of cake at times, just don’t lose yourself and eat the whole cake. Have a spoonful of ice cream—just leave it that. The truth is our taste buds are just as satisfied with a spoonful of ice cream as they are with a pint. If we savor the taste and eat slowly it has the same effect for our taste buds. Our stomachs can feel full on anything—we might as well make it food that is healthier and has less calories.
We have to stop using food as an emotional anesthetic. Even if we feel good and forget our problems during the short time we are eating, without real solutions our problems return shortly after, and all we received was excess calories in the end result.
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Saturday, January 14, 2012

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

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

Shalosh Seudos Drasha Parashas Vayechi 5752

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Only through אסיפה can Shma Ysrael be קיים.

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

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

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


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Wednesday, January 11, 2012

How Well Do You Know the Sheppard?

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Enjoy!
Rav Moshe Weinberger, shlita, tells the story of a British poetry reading contest gathering where contestants would read apiece of poetry of their choice and then submit to an evaluation from the listening audience. Throughout the evening, tens of contestants stood up and read their poems in the most dramatic and highly sophisticated and refined Queen’s English accent that they could muster. The final contestant, a young man in his twenties, put on a tremendous show, demonstrating great emotion and passion as he chose Psalm 23 for his reading, the perek we know of as MizmorL’Dovid Hashem Ro’ee Lo Echsar—Hashem is My Shepherd, I do not lack anything.
The audience was extremely moved, more than it had been the entire night, as the charming young man read the beautiful paragraph written by Dovid HaMelech. It was clear to all who the winner of the poetry reading was to be. Even the many other poetry readers that evening knew they were masterfully outdone.
But just asthe wonderful event was drawing to a close, an old European Jewish man with a heavy Yiddish accent raised his hand and asked for a chance to take part as a contestant in the poetry reading contest, requesting to also read Mizmor L’Dovid Hashem Ro’ee Lo Echsar.
The chairman of the evening did not know how to react; the scene and the request seemed so comical. How in the world did this old Jew who spoke broken English think he could impress a classy British audience? The chairman did not know whether to laugh or shriek at the man for displaying such foolishness in front of such a refined listening group.
After a few minutes, with the crowd murmuring, the chairman composed himself and finally said, “Of course, you may enter into the reading contest. We allow all those present to attempt a reading if they so desire.” The chairman figured that hearing the old man make a fool out of himself would add a touch of comedy and be a nice way to end the evening.
The oldEuropean Jewish man with the Yiddish accent got up in front of the gathering and began to slowly recite the pasukim in the best English he could provide. “Hashem is My Shepherd, I do not lack anything . . .” The old man read the words with such emotion and meaning—hispassions and intensity were palpable. “In lush meadows He lays me down. . .” The British smiles and yearnings for laughter transformed quickly to eager and fixated listeners, hanging on every word. “He restores my soul. . . Though I walk in the valley of death, I will not fear because You are with me. . .”

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

If we want to know the Shepherd we have to relate and talk to Him throughout the day.
[1] Rav Weinberger quotes Torah sources which say that ‘wanting to want’ until ten times, i.e. wanting to want to want to want, etc. is still considered sincere.
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Wednesday, January 4, 2012

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

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Enjoy!
Someone oncecame to Rav Moshe Weinberger (of Woodmere), shlita,and told him that his resolution for the year was to start wearing a gartel for davening. Rav Weinberger asked the man, “Why do you think youshould wear a gartel?” The manreplied, “Rebbe, you wear a gartel andI figured that I would begin to respect prayer more if I also wore a gartel.”

RavWeinberger responded, “Whether or not you should wear a gartel is its own subject. But don’t think you are doing teshuva just because you have decided tostart wearing a gartel. Repentancemust begin from within, not from without. If you want to work on bettering yourdavening, work on the root, the pnim, the inner self, the inner reasonwhy you don’t daven as you shouldnow. Merely putting on a gartel has nothing to do with a true path of teshuva.”
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Monday, January 2, 2012

Last Push for Siach Yitzchak Raffle!

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

Yasher koach in advance if you can help!!!


Shalosh Sheudos - Rav Moshe Weinberger - Parshas Vayigash 5772

Dr. Efrayim Nudman has graced us once again with a write-up of Rav Moshe Weinberger's Torah from Shalosh Sheudos at Aish Kodesh this Shabbos, parshas Vayigash. You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.
Rav Moshe Weinberger
Shalosh Seudos Drasha Parashas Vayigash 5772

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

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

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

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

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

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

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

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

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

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

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

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

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

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Sunday, January 1, 2012

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


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

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