Wednesday, March 28, 2012

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.

Monday, March 26, 2012

Rav Kook on Man's Aspirations Versus the Depths he Sinks to

Rav Weinberger on Rav Kook in Chadarav: "[Man] wants only greatness and cannot tolerate anything less than that. But because he appears incapable of reaching greatness, rather than accepting a pedestrian existence, he sinks all the way down into the mud."

Wednesday, March 21, 2012

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Vayekel-Pekudey 5752

Below is a write-up of Rav Weinberger's Shaloshe Seudos Drasha from this Shabbos, Parshas Vayakel-Pekudey.  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 Vayekel-Pekudey 5752
Reb Leibele Eiger - Standing firm in Hashem's Chatzer

(Original text of the Toras Emes (Parshas Pekudey p.130) is in regular font. Rav Weinberger’s comments are in italics)

We would need at least an hour to go over this Torah from Reb Leibele Eiger, we'll do the best we can in these few minutes. 

Everywhere regarding the building of the Mishkan and all it's utensils it's written ״כאשר צוה ה׳ את משה״. I heard it asked from the mouth of the Holy Admor M'Ishbitz why is this not said reading the building of the חצר (courtyard)?  We find the answer printed in his Sefer Mey Hashiloach. However, considering the difficulty of this question I'll try to add my own answer.

First we need to understand  why is ״כאשר צוה וכו׳״ written so many times. Wouldn't it have been enough to write it just once at the end, when all the work was completed? We can say, however, that this shows us the greatness of the ענוה  (humility) of Moshe Rabbeinu ע״ה. The basis of  ענוה is the pure Fear of Hashem. Even though he saw the great light that emanated from every single thing related to the building of the Mishkan, he didn't desire to do anything unless it was an express מצוה (commandment), to fulfill a specific order. Even if he was commanded to do one thing, he did not do anything else until it was directly ordered, and the same with everything else until the work of the Mishkan was completed.

Even though Moshe saw all those lights coming from all the different Keilim of the Mishkan, and he was profoundly inspired by them he didn't just run with it. He didn't think that he was "the man", and that he could just follow his inspiration and go on to the next thing. 
We can compare this to a high ranking and beloved minister of a king. The king constantly shows him favor and affection and brings him close to him in all kinds of ways. He gives him permission to go anywhere in his palace, but the minister only goes into one room. Due to his great fear of the majesty of the king, he doesn't go anywhere else unless he is specifically commanded to do so. This is what the Holy Torah is telling us with each particular ״כאשר צוה ה׳ את משה״.

Regarding the חצר, however, it doesn't say " כאשר צוה וכו׳". The  חצר is the outermost area, whomever leaves it, leaves the domain of the בעל הבירה (Master of the palace) completely. In this case it's not appropriate to rely on the Middah of ענוה. On the contrary, we must stand in the חצר no matter what, and desire to be close to the King.

The חצר is something else. As it says (Tehillim 92) "בחצרות אלוקינו יפריחו" (In the courtyards of our G'd they will flourish). Here humility has no place.  We belong there, but we have to choose to be there, we have to desire it.

Regarding this it's written (Pesachim ch. 7) "כל מה שיומר לך בעל הבית עשה, חוץ מצא" (Anything the host commands one must do, except if he orders one to leave). On the contrary he must be strong and stand in the outer חצר no matter what, and show his great desire that the host bring him closer, and not be completely rejected ח״ו. Then the host will see his submission and broken heartedness, and he will have mercy on him and will call him to come inside.

Even if we are told to leave by the  בעל הבית, we don't have to. We can stay there because we belong there. Esther stood in the חצר of the king knowing that that's where she was supposed to be. And she waited there for the King to stretch out his scepter to bring her closer.

All the more so regarding Hakadosh Baruch Hu, who is compassionate and merciful, a person must obviously stand strong and remain, no matter what, in the חצר of His palace, and to desire to be a part of His Kedusha. Then Hashem Yisborach will have mercy on him and will bring him closer. This is the meaning of the passuk (Shemos 40:35) "ולא יכול משה לבוא וגו׳" (And Moshe was not able to enter the Tent of Meeting). Even after all his deeds: he took Yisroel out of Egypt, he brought the quail, brought down the Mann, and completed the construction of the Mishkan. In his great humility and pure fear Moshe did not feel worthy of going into the Tent. He just stood in the חצר desiring the Kedusha. Immediately Hashems mercy fell on him and Moshe was called.

We see this at the very beginning of next Parsha, that starts with the words ״ויקרא אל משה וגו׳״ (and Hashem called unto Moshe).
This is the meaning of the passuk (Tehillim 65:5) "אשרי תבחר ותקרב ישכון חצריך" (Happy is the man whom You choose, and bring near, that he may dwell in Your courtyard). It does not say תשכין (You cause to dwell), in the same tense as it says תבחר (You choose) and תקרב (You bring close), but ישכון (he will dwell) on his own accord. Because  regarding the חצר man has to dwell there out of his own choosing, without being commanded. Even without any הארת פנים (Divine Invitation) a person has to strengthen himself to not  feel completely rejected ח״ו, until through this Hashem Yosborach will have great mercy on him and will bring him closer. Through this he will be (Tehillim 65:5) ״נשבעה בטוב ביתך, קדוש היכלך״  (satisfied with the goodness of Your House, the holy place of Your Temple).

We belong in Hashem's חצר. But we have to wait and try our best to be there. We have to work hard on ourselves learning, keeping Mitzvos, keeping Shabbos, guarding our eyes and our mouths, improving our Middos. The whole world is pulling us in the other direction. Like in the old movies, grabbing us by the neck with a hook and trying to drag us off the stage. And sometimes we can feel a sense of  ייאוש (dispair), feeling that we've fallen so low that we don't belong there. But we must stand strong and wait for Hashem to bring us closer to him. Now is that time of  that חצר before Pesach, "בחצרות אלוקינו יפריחו". Hashem should help us have the strength to stay in his חצר until the  גאולה השלימה והאמיתית בב״א.

Monday, March 12, 2012

Last Day in Eretz Yisroel

We left Eretz Yisroel this morning and are on the way to New York now. Here is a continuation of my observations from our visit to Eretz Yisroel.

On Tuesday, 2/28/12, the fifth day of the trip, we went to the Stalagtite caves, near Beit Shemesh, in the morning. There were amazing formations there and it was very nice for everyone.

The afternoon was one of the real highlights of the trip. We went to an archaeological site in Beit Guvrin, about 40 minutes south of Ramat Beit Shemesh, for a program called "Dig for a Day." We participated in the excavation of a man-made cave carved out of chalk-like stone from the time of the Chashmonaim, about 2,200 years ago. The residents there used the rock from the caves to build their houses and then they used the caves as work spaces for raising pigeons, for mills, etc. There were four families with us and our family was given the particular project of digging out the 11th step in a staircase leading into the particular cave we were excavating, nicknamed "Lumpy." B"H, my wife and all the kids found a number of pieces of pottery, most notably the bases of two bowls and the handles of two pots/jugs, one of which was still intact! Also notably, we uncovered the 11th step of the cave! It was amazing to touch pottery and a step which hadn't been touched for 2,200 years before we touched them!

We then lugged the dirt out of the cave and sifted it for smaller objects that we couldn't find initially. As we left, they allowed us to take as many pottery shards as we wanted from a pile which had been discovered several months ago in the same cave but which could not be reassembled. Mrs. Yid plans to build them into a menorah for Chanukah so we can have a menorah made from pottery made at the time of the Chashmonaim. This is definitely a great family hands-on activity for any trip. Very worthwhile.

Afterward, continuing with the pottery theme, we visited my wife's aunt and uncle in Hod Hasharon. Her uncle is quite an artist with pottery and has his own wheel and large kiln. He patiently sat with each of the kids at the potter's wheel and each one made a mug of their own. After he fires and paints them, my mother in law (his sister) will bring them back to the states with her. It was a great and exhausting day!

The next morning, Wednesday 2/29, the 6th day of the trip, we went to Yerushalayim to catch a bus to Kever Rochel in Beis Lechem, the Jewish neighborhoods of Chevron, and Me'oras Hamachpela with R. Simcha Hochbaum of the Hebron Fund.

In one section of Chevron, Rabbi Hochbaum told a story of how they provided coffee and warm food for the chayalim who guarded the caravans in that particular Jewish neighborhood. In about 2001, an Arab shot at the caravans in Chevron and some of the shots were blocked by the coffee urn for the chayalim outside one of caravans. They said that this gave new meaning to the coffee brand "nes cafe" ("miracle coffee)!

In the restaurant at Meoras Hamachpela, they sold vouchers to give to chayalim for a pizza pie and bottle of soda. We bought one and my oldest daughter gave it to one of the chayalim there. It was a beautiful thing for us to be able to do.

When we got back to Yerushalayim after Chevron I drove my family to the Ir Ganim section of Yerushalayim to visit with my wife's grandmother's sister, Doda Mari, my wife's great aunt. While they got together, I met with a friend from high school who lives in Ramat Eshkol, which was really nice.

Doda Mari and grandmother were born in Merakesh and grew up in Casablanca, Morocco. The whole family had a great time on the visit.

Funny related story I just learned during the trip: When my mother in law and her family first moved to Israel in about 1968/69, right after the 6 Day War, Doda Mari took my mother in law (who was about 12 years old at the time) to the Arab area just outside of the old city of Yerushalayim to buy some spices. She heard Doda Mari talking (in Arabic) to an Arab man and then yelling at him and telling him "yemach shmo" and to go to "Azazel"! She asked Doda Mari what was going on and she told her that the man was trying to convince her to sell my then-12-year-old mother in law to him for thirteen camels! ... Different world!

On Thursday, 3/1, the 7th day of the trip, we visited my wife's grandmother in Petach Tikva and went to the old market in Tel Aviv, the Shuk Hakarmel, which was very interesting. My oldest daughter also bought herself an embossed nusach Sfard siddur so she can daven my Nusach now and always remember her trip to Eretz Yisroel when she davens (the school teaches the davening only in nusach Ashkenaz).

Thursday afternoon we had a special thirteenth birthday dinner at a milchig restaurant in Petach Tikva called Tova'leh for our oldest girl. She was really happy so it was a great night.

On Friday, 3/2, the 8th day of the trip, we traveled up to Tzfas for Shabbos. We arranged to stay in a three bedroom, nine-bed beautifully renovated several hundred year old house outside the old city of Tzfas. Before Shabbos, I went to the mikva at Tzantz and dropped off a gift by our Shabbos day seuda hosts, who live across the street. Friday night I davened mincha in the Chernobyler beis medrash, and Mrs. Yid and Yid Jr., and I davened kabbalas Shabbos and maariv in a shul almost next door called "Hamekarev," which was quite an experience. Very leibadig. We had the Shabbos seuda afterward in the house we rented for Shabbos and then I went for a walk with my oldest daughter in the old city, which was cold but quite nice!

Shabbos morning I again went to the mikva and also davened Shacharis in Tzantz. Afterward, the whole family ate by a Breslov family who made aliya in around 1981, which was very nice.
After Shabbos, we went to stay at my wife's uncle's parents' (A"H) apartment in Chatzor Haglilit, about 15 minutes from Tzfas.

On Sunday, 3/4/12, the 10th day of the trip, we had a tour guide take us around Tzfas, Meron, and the area. We were able to see and daven by Rabi Shimon bar Yochai, Reb Elazar b'Reb Shimon, the Arizal, Rav Yosef Karo, the Ostrovitcher (the Bas Ayin), Rav Alkavetz (the author of Lecha Dodi), and Rav Moshe Kordovero (the Ramak), among others. Afterward, we slept again in Chatzor Haglilit.

Monday morning, 3/5/12, the 11th day of our journey, we headed back down to central Israel and stopped by Gan Garoo, a zoo of Australian animals, about an hour south of Tzfas, near kibbutz Nir David. The kids loved feeding and petting the kangaroos. They also had an amazing "tziporia," aviary, where we brought in apple slices on a stick and these amazingly colorful parrots landed on us and ate from our hands/the sticks. It was a hit!

Afterward, we returned to Petach Tikva for a visit with my wife's grandmother before heading back to Ramat Beit Shemesh.

A quick word about the mikva'os in Israel, versus America. While certain things are more advanced in America than in Israel, the mikva'os are not one of them. The majority of the mikva'os I went to in Israel were guarded by a revolving metal door controlled by a flat screen computer that gives people several ways to pay the mikva entrance fee. In America, I am used to a simple box on the wall for payment, but in Israel, you can pay with a key chain scan, cash or coins, or with a biometric thumb-print scan! Crazy!

On Tuesday, 3/6, the 12th day of the trip, we headed down south of Jerusalem to Eretz Bereishit, which was also a big hit. A yid (whose real name is Ro'i) dressed up as Eliezer eved Avraham and told the story of Avraham's travels. We all dressed in biblical style robes and rode on camels to a tent area. There, we heard more from "Eliezer," made dough with flour, water, and oil, and baked pitas over a metal oven. We then had tea or Turkish coffee and rode on the camels back to the main building.

After that, we continued south to Ein Gedi where the kids had a blast swimming/playing in the water at the bottom of the lower waterfall (fully clothed of course). We then enjoyed the view of the Dead Sea on the way down to Masada, which we saw a decent amount of.

On Wednesday, 3/7/12, the 13th day of the trip, Taanis Esther, we had a slow day in Netanya, visiting my wife's aunt and uncle and playing in the sand at the beach there.

Purim night I went to hear the Megillah at yeshiva Lev Hatorah, a Daati Leumi style American yeshiva with a lot of YU educated rebbeim. I was hoping to see my old group leader from my NCSY trip to Israel after my junior year of high school in '93, who's a shana bet rebbe there. I also wanted to see a guy I knew from YU and a co-counselor from HASC summer '94 who are both rebbeim there. B"H, I saw all of them at least briefly.

We also all dressed up as pirates in costumes my wife put together expertly and I took them to the "Aish Kodesh" shul (lead by R. Shapira, the great-nephew of the Piaczezna rebbe) for the later megillah reading, which was nice.

Purim day I heard the Megillah reading at Aish Kodesh and went back to shul for the later reading with my pirate family, except for my nine-year-old daughter, who had her own idea for a costume. She wore a black skirt and white button-down shirt, and she put up all of her hair except her "peyos" under her white knit, pom-pomed "Na Nach" kipa. As a girl dressed up as a "Na Nacher," she was a big hit!

We had the Purim seuda by my wife's friend in Ramat Beit Shemesh, which was very nice. They also had another couple over where the wife was also an old friend of my wife's, so a good time was had by all. The host also expressed a strict hashgacha klalis viewpoint so we had a nice wine-enhanced debate!

On Friday, 3/9/12, the 15th day of the trip, we went to Yerushalayim, where we stayed at the Eldan hotel. We davened at the kotel Friday night and walked to a shul in Nachla'ot called Mayanot for the seuda, which is a place with a very eclectic crowd. It was nice there though because we ran into R. Simcha Hochbaum who was spending time in Yerushalayim instead of Chevron for Shabbos to see his son who's about to start the army. We also ran into a tzadik of a guy from Far Rockaway there that we know through our daughter's school, BBY.

Shabbos morning we davened at the kosel again. Some of the people I saw in Yerushalayim/by the kosel included Chaim Dovid, Rabbi Machlis, Avraham Fried, Jeff Seidel, Yehoshua Kotler (who I knew from Far Rockaway), and Eli Deutsch.

The thing that made Shabbos in the old city hard was all the tumah everywhere. There were so many tzelems and Aravim servicing the tourists on the way between the shaar Yafo and the kosel, even on Shabbos, and seeing the entire Har Habayis with a Mosque on it was just such bizyonos to that holy place. Those things and the whole tourist balagan made it difficult to concentrate there. It was similarly difficult at Kever Rochel, where you go there surrounded by 20 foot high concrete walls on all sides now. The last time I was there (probably in '93 or '95) I went in through the normal main street and saw the old traditional building and entrance there. It was very hard to see the whole place surrounded like a fortress to protect our right to pray in our own holy site in our own country like that, which made it feel like we are strangers in our own land. It was also like that in Meoras Hamachpela, where we do not even have the right to pray by the tziyunim of several of our Avos and Imahos most of the year, which are in the hands of strangers, nebach.

We returned from Yerushalayim after Shabbos, knowing that our visit was almost over.
On Sunday, 3/11/12, day 17 of the trip, we visited my wife's grandmother in Petach Tikva in the morning and early afternoon. My wife did some shopping there with my mother in law.
In the afternoon, we visited my wife's cousin and her family with whom we spent our first Shabbos in Israel in Bnei Brak. As I said before, the kids loved their kids and my wife loves her cousin. We had a long goodbye and about 4 million pictures were taken on about 4 cameras, mostly by the kids. We will really miss them.

We also said goodbye to Malka's family in Petach Tikva and headed back late to RBS to work out the utilities with our two-week landlady and finish packing.

We sadly headed out early this morning (3/12/13 - day 18) to the airport for our flight and by the time this posts, we'll probably close to landing at around 5:45 this afternoon NY time.

On the shuttle to the airport after returning the rental car, I met this somewhat elderly couple. They are modern orthodox and the husband wore a yarmulke but the wife didn't cover her hair and wore pants. They were so inspiring though. The wife said that they spend 2 months every winter traveling around Israel. She said, "I do it because I want my money to go to the Land. If I could, I would give my body itself to the land." Wow!

The kids, especially the girls, and my wife had an amazing time, and we will all really miss Eretz Yisroel. The girls are ready to move here, though our touristy visit doesn't give them a real taste of what life is like. Our oldest especially picked up quite a lot of Hebrew and really leaned to communicate well with her Hebrew-speaking cousins.

Honestly I have never seen our oldest as happy as she has been during this trip. It has really been amazing. Tomorrow morning things will go back to "normal," but IY"H we will remember our connection to Eretz Yisroel and will strengthen that connection with time and will not wait another 15 years or so to return!

Wednesday, March 7, 2012

Purim, Amalek, and the Spiritual Power of Procrastination

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.
Amaleik is not merely the nation who attacked us first-they are the spiritual thorn in our side, always trying to bring us down and away from Hashem. As weprepare for next week’s Parshas Zachor we must remember what Amaleik wanted and continues to want to do to us and we must work hard to defend ourselves fromtheir plans.
The pasuk in Parshas Balak describes Amaleikas ‘Reishis Goyim Amaleik’and the acronym, roshei tayvos, ofthese words spell rega, which means amoment. Amaleik wants us to becomedistracted, forgetting about Adar and eternity, and exchange eternity for thenow, for the pleasure of the rega,the moment. But Rav Moshe Weinberger explains that the way to combat the desireof Amaleik is to realize that all that’s needed is a fight and a struggle for just a brief moment. The passion of the desire for sin, the height of the strength and difficulty usually lasts but for a minute. If we can find the inner power to resist for that minute and walkaway, we will usually find that the battle is much easier after that minute has passed.
Dieting works this way as well. You see the chocolate cake and your body immediately sends aquick message to your brain, “I want that cake—all of it! I need that cake!” Ifwe listen to this urge and stop rational thought we will cave in. But if stopfor a rega, if we walk away for aminute, we usually can withstand the desire a minute later when the height ofthe desire has left.
Rav Eliyahu Dessler says that this is the way to fight the yetzer hara. Don’t fight it head on, just delay it, tell the yetzer hara that you’ll revisit the decision soon, just not right  now. If we do this, the rega, the ‘Reishis Goyim Amaleik’ends and we are better equipped to resist.
Shabbos is the day in which we have many regaim,many moments with which to remove ourselves from the rat race of life. We have time to think, time to recharge our spiritual batteries and connect to Hashem.The Ramchal in Mesilas Yesharim writes that the yetzer hara wants to keep us busy constantly, never having time totruly think about what’s important in life. We counter this problem but letting ourselves have a rega, a serenemoment in time when we can get our priorities straight and combat the push of Amaleik to live only for the rega. Instead, we make choices based upon eternity, not merely for the rega.
For these reasons, we must treasure the serenity and break from the hustle and bustle of life which Shabbos offers. Theword rega actually is derived fromthe word ragua, which means to berelaxed and calm. We are supposed to utilize every moment of life in this manner—bybeing relaxed and calm. Only in this manner will we make good choices.
Let us try to feel ragua appreciating themeaning that it offers, so that we can build the strength to fight the rushed rega attitude of Amaleik with a proper‘take a step back and think’ Torah and regaapproach.
Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Tuesday, March 6, 2012

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.

Wednesday, February 29, 2012

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

Monday, February 27, 2012

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

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

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

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

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

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

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

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

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

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

Sunday, February 26, 2012

Our First 2.1 Days in Eretz Yisroel/Bnei Brak

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

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

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

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

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

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

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

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

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

Wednesday, February 22, 2012

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Enjoy!
Not everyone appreciates the value and importance of having children.
One of my daughters needed stitches but, thank G-d, it was nothing serious. Still, we needed to rush to the emergency room. In answering a few basic family history questions, thedoctor heard me say that at the time, my wife and I had five children between the ages of 1 and 11 years.
"You must feel likeyou have a full house?" she asked.
"No. With G-d's help,we would like to have more children," I responded.
"Why? Isn't five enough? More than enough?" she persisted with a smile.
It wasn't the time or place to engage in philosophical debate, especially since I did not wish to get the doctor perturbed. After all, I needed her to do a good job on the stitches!
But since that day, I have been doing a lot of thinking.
What exactly did Hashem have in mind when He invented the institution of parenting? Why do I, a full-grown adult, have to deal with messy spills, dirty diapers, muddy shoes, kvetching, whining, yells, screams, sibling rivalry, cuts, splinters, tantrums—the list goes on and on. Why not create people already as adults? How does parenting help me grow?
There is a basic reason for why Hashem created parenting.
G-d createdman in His image - b’tzelem Elokim, as Bereishis (1:27) states. What does it mean to be an image of G-d? How can mere mortal sever become like Hashem?
One facet tothis very complex question is the act of giving. HaKadosh Baruch Hu, through His act of creation, granted us life and existence, and He continually maintains our life and existence through His actsof kindness. His very essence is a one of generosity and kindness.
Since we were created in Hashem’s image, this means that we too have the ability to emulate His giving nature by giving of ourselves to our fellow man. In doing so, we bring more godliness into the world. And bringing more godliness and kindness into the world is the very purpose of creation. As the pasuk in Tehillim (89:3) states, “The world is built on kindness - olam chesed yibaneh.”
Hence, an act of charity, caring for the elderly, loving one’s fellow man, respecting one’s parents, all bring G-d’s essence into the world.
Of course, bringing godliness into the world includes tefila,Torah study, observances of Yomim Tovim, as well as all of the other mitzvos of the Torah. But a central key to godliness is treating one’s fellow man in kind, generous, and respectful ways. Thereby, we emulate Hashem’s trait of giving.
Jews have aneven greater responsibility to bring godliness to earth. We are the ‘priests of humanity - mamleches kohanim’ (Shemos19:6) and must set an example for the rest of the world in living with G-d consciousness. We must take the lead in making the world a more godly place.

WHY PARENT?
What better way is there to make the world godlier than by bringing into the world, raisingand educating more people who will join us in this mission! Having children should not be viewed as a method to ‘carry on my legacy.’ That is a selfish motive.
Rav MosheWeinberger explains that the sincere rationale to raising a family is this. Raising and educating good Jewish kids is the greatest act we can do in maintaining the world’s godliness. The more children we have, the more acts ofgodliness will be accomplished.
I know someone who, whenever he sees a fellow Jew, says, “A shtick Yid! Another Jew! Another piece of godliness in the world!”
This contrasts greatly with the American ideal of ‘having two kids.’  ‘Having two kids’ accomplishes the selfish motiveof establishing a legacy. But legacies are highly personal, removed from godliness or giving of oneself.  Rather, our intent in having children should be in order that we live and give, spreading godliness in the world through our children. 
Having and raising kids is tough. There is no question that it is an all-consuming, lifelong challenge. Of course, the rewards are as great as the challenges. There is nothing quite like the ‘yiddishe nachas,’joys of parenting. But when we do face the inevitable frustrations and aggravations of parenting, it is worthwhile to keep the following idea in the back of our minds.
When we parent, we are doing the greatest task possible of mankind. When we raise our kids with godliness, we increase the level of godliness in the world.
Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Thursday, February 16, 2012

A Minyan of Thieves

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

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

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

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

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

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

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

The child miraculously recovered.

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

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

Wednesday, February 15, 2012

A Religious Hypocrite

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Hamodia, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here. He asked me to point out that these pieces were not written by Rav Weinberger himself, but represent R' Leff's understanding of things Rav Weinberger said in various shiurim. Rav Weinberger's point in this one is one of my favorite's andf the story is so powerful and true also. Enjoy!
We are allpure and no matter what we do, we remain pure, as we say in the bracha of Elokai, Neshama — my soul is pure-my neshama is tehora, and it remains pure, no matter what I have done which is wrong in my life. This point is unchangeable.

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

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

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

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

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

Rav Weinberger responded, "It's impossible. You cannot possibly hate someone that you've never even met! You may hate the person that you think you are. You may hate the person thatyour rebbeim or parents have told youthat you are. You may have believed them. But you are a neshama tehora, a pure neshoma.You can’t hate the pure soul that you are."
Click here to get Dixie Yid in your e-mail Inbox or here to subscribe in Google Reader.

Tuesday, February 14, 2012

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

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


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

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

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

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

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

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

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

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

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

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

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


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


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


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


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


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


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

Finding Your Own Unique Path in Avodas Hashem

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

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

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

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

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