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Archive for January, 2011

It appears from this weeks Parsha that indeed we can.

At Har Sinai the Posuk tells us: Ve’Chol Ha’Om Royen Es Hakolos V’Es Halapeydim. Rashi Z”L explains that Bnei Yisroel  ‘Roiyen Es Hanishma”, they saw the sounds- that which is heard- the Aseres Hadibros emanating from Hakodesh Boruch Hu and Moshe Rabbeinu.

The Sfas Emes Z”L asks how is this possible, how can we see a sound?

Answers the Sfas Emes that to appreciate this, we need to understand the differing characteristics of seeing and hearing.

When one sees an object, the object and stimulus remains external to the viewer and is not incorporated within the person.

On the other hand, when one hears a sound, it is internalized and becomes one with the person.

At Har Sinai, says the Sfas Emes, when Hashem said the words  “Ohnochi Hashem Elokecho”  Bnai Yisroel saw their shoresh chiyuso and as a part of their ‘Nishmas Hashem’ that resides within every Jewish soul, the Mahus of every Jew, the “Pintele Yid”. Their response was “Na’aseh, Ve’Nishmah!”, the external actions required to fulfill Mitzvos became internalized and woven into the Neshamah of every Yid.

How is Emunah acquired asks Harav Gamiliel HaKohen Rabinowitz, Shlita. By constantly speaking of Emunah; the external of speech will internalize and make it a part of us. Rav Gamliel brings the Posuk:

“He’Emanti Key Adahber Le’ma-an Tesaper B’oznei Bincho U’ben Bincho Es Ahsher His’ahlalti Be’Mitzrayim Ve’Es Ohsosei Ahsher Samti Bom Vee’Datem Key Ani Hashem.”

Emunah is strengthened by constantly speaking of it, “He’Emanti Key Adahber…” to the point where it becomes part of you.

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(Heard from Rav Shimshon Pincus Z”L)

I once gave a ride to a wonderful teenager who studies in a Hesder Yeshiva in Israel. This wonderful boy is the son of a prominent American born physician who has resided in Israel (where he practices) for many years and who has a very choshuv family all around (including this boy).

I don’t know why, but at some point during the ride, I opened my mouth and asked the bochur if in his imagination, were Moshiach to come today and the holy Rambam would get up with Tchiyas Hameisim, would he wear a Kippa Serugah (a knitted white yarmulka) similar to what this boy was wearing? After some hemming and hawing, the boy reluctantly admitted that he didn’t think so.

Well, several days later I received a thank you note from this boys father, who is a Talmid Chacham in his own right. The letter stated; “Kvod Harav Pincus, thank you very much for giving my son a ride recently. He told me about the question you posed regarding the RAMBAMS probable mode of dress and I therefore have a question to ask of you as well.

In your imagination, were the RAMBAM to get up today with Tchiyas Hameisim, do you think he would be offered a teaching position as a Rebbe or Rosh Yeshiva in any of today’s Chareidi mainstream Yeshivos, given his prolific accomplishments and standing in the world of Medicine, Philosophy etc.”??

Wow!! That was a real punch this father gave me and I deserved it considering my interrogation of his son!

However, the truth is, I do have an answer to offer for this Doctors question, which I feel is the pure truth (I did not answer the Father specifically, but I’d like to share it with you nonetheless).

The RAMBAM himself writes in his Seforim in very strong terms regarding his pursuits in Medicine and Academia. He writes that “I swear” that all of my accomplishments in these pursuits, were nothing more than “maidservants” “cleaning help” and the equivalent thereof. However my passion and love for Hashems Torah Hakedosha, “Hi hagevia, ayeles ahavim v’yalas chein” – “She is the sole love of my life and the head of my household”!

Let me explain what the RAMBAM is saying here, by way of the following analogy.

Imagine for yourself a rich individual who lives with his family in a very large mansion. In order for the house to run smoothly, he must hire professional cleaning help, including live-in maids and female cooks who help his own wife with the daily chores and maintenance.

Now imagine one day, a member of the family notices the man of the house looking at one of his maidservants in a manner that would suggest more than a simple passing gaze. Rather, it would seem that the man of the house has become infatuated with this woman. The family member should (correctly) advise him to immediately release this woman from her position and have her leave the house and his employ! Now imagine if this fellow would persist and argue, “but I have no choice, I need her here to help my wife with all of the chores etc.”…. The proper response to this fellow is to practically shout; YOUR HOUSE SHOULD BECOME A PIGSTY BUT THROW THIS WOMAN OUT OF THIS HOUSE IMMEDIATELY, BECAUSE OTHERWISE YOUR ENTIRE HOUSEHOLD WILL BLOW UP!!!

In other words, it it clear that the potential disaster to his entire family life which this man is (literally) flirting with, is far more dangerous than the thought that his house might become messy!

This, then, is what the RAMBAM was proclaiming loud and clear for all future generations when he discussed his connection to his pursuits outside of Torah! He was emphatically stating that all of his accomplishments in Philosophy, Medicine etc., which were all necessary and important to his sustenance, were nothing more than “maidservants” etc. However, he was testifying and indeed swearing, that he never developed an unhealthy passion for these pursuits which would have steered him away from his true passion and ONLY love for the Torah Hakedosha!!

And I might add here; How does one know and how can one determine the truthfuleness and veracity of the RAMABAMS self testimonial? The answer is simple. Pardon me for being direct, but where there is love…there are children….

Who were the “children” of the RAMBAM? The RAMBAMS children were his illustrious descendants, including his Son, who were Gedolei Torah and Ovdei Hashem!

In addition, the RAMBAMS priceless “children” which he bequeathed to the Jewish people for all of the generations, are his brilliant and classic works on the entire Shas/Torah which are studied in all of the Yeshivos until today!!

You won’t find people studying the RAMBAMS accomplishments in medicine and philosophy etc. in any of the Universities, but there is nary a yeshiva or beis medrash anywhere in the world that doesn’t have worn out copies of the RAMBAMS works!!

There is no greater testimonial to the RAMBAMS own testimony than the above!

Herein, lies what I believe is the answer to this fellows original question and it’s intended implications, when he inquired as to whether the RAMBAM would receive a teaching position in any of today’s mainstream Yeshivos.

The reality of our times is that people tend to be weak in our spiritual resolve and commitment, in the face of all of the distractions (whether of an immoral, cultural, social, or other nature) which we are constantly bombarded with.

Kept in the proper context, there is nothing intrinsically wrong with many of the pursuits, accomplishments and degrees in the various arts, professions, sciences and academia. In fact, when these pursuits enable a person to feel a sense of accomplishment, not to mention the ability to earn an honest living, he is to be commended for such efforts.

However, these pursuits are intened to be nothing more than “maidervants”, “cooks” etc. (like in the above scenario), to enable us to properly navigate the vicissitudes of life and to achieve our true purpose on this Earth.

However, our problem is one of “balance”. We tend to get so caught up in these areas, that we forget our true purpose on this Earth and instead we develop an unhealthy “passion” and “infatuation” for our “maidservants”.

If we would collectively have the ability to be able to keep everything in the proper perspective today – as in the RAMBAMS life and times, then the mainstream Yeshivos would have nothing to fear from secular education (and perhaps might even embrace it).

However, history has proven that we collectively teeter on the brink of developing an unhealthy passion and infatuation of/for these secular pursuits as a means unto itself (instead of simply a means to an end). Therefore, the Chareidi Yeshiva system has determined that it has no choice but to counter this threat (by moving to the other extreme) by removing any emphasis etc. from pursuits in these areas, in order to hopefully reinforce and channel our efforts into the pursuit of the one true passion – growth in Torah and Avodas Hashem!!

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All of us experience ups and downs during the course of our lifetime. Sometimes we triumph and sometimes we fail. The Yetzer Hara has a hard time influencing us when we are feeling great about ourselves and our lives. However, when we falter just a little bit, here is where our lower self attempts to give us a sucker punch and pull us all of the way down into the abyss.

You all know what I’m talking about.

When we fall just a bit in our spirituality – or in any aspect of our lives for that matter, our Yetzer Hara starts playing mind games with us. He tells us to throw in the towel. We feel depressed and dejected. We are upset with ourselves and our seemingly hopeless situation. We must realize that in these precious moments, we are most vulnerable to the temptation of “jumping from the frying pan into the fire”.

Yet at the same time, we need to understand that we are literally receiving a gift from Hashem! Hashem loves the downtrodden even when they are the cause for their own failures! When we feel down, we can reach out to Hashem in a far more meaningful way than would be possible during moments of happiness.

 To talk to Hashem in your own words, at any time of the day, with a broken heart, is precious and priceless!

Indeed, David Hamelech writes in Sefer Tehillim, “Ki Tov Chasdecha M’chaim…”Your kindness towards me, is more precious than life”

Rv Shimshon Pincus Z’L explains this by way of an analogy.

Suppose you spend time in the hospital and you are treated by a certain doctor who helps you recover. You develop a relationship with that Doctor who ultimately becomes your friend in addition to being your savior!

David Hamelech was expressing his profound thanks to Hashem for not only being the source of his salvation, but (also) for their heightened relationship and Hashems kindness which resulted from this process.

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But It’s Only A Cookie!!

I once saw an individual who was eating in the street. I approached him and asked; don’t you know what Chazzal say regarding one who eats in the street?! Chazzal compare such an individual to a dog who eats in the same manner (“Ha’ochel B’shuk Domeh Lakelev”).

This person responded defensively and said “but Rabbi, it’s only a cookie”!

I replied, Ok, so you’re only a puppy!

<Heard From Rabbi Avigdor Miller Z’L>

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Asks Rav Shimshon Pincus Z”L and not go directly to Makkos Bechoros?

The first nine Makkos brought by Moshe Rabbeinu against Pharaoh and the Mitzriyim did not accomplish their goal of  Bnai Yisroel being sent out of Mitzrayim. Pharaoh maintained his extreme stubborness throughout until Hashem B’Kevodo, U’Vatzmo;  Ani V’Lo Malach,  Ani V’Lo Sorof, took Bnei Yisroel out of Mitzrayim.

Says Rav Pincus, Hashem is teaching us the proper Seder Hanhagah we are to follow in our Avodas Hashem and in strengthening our Emunah, Bitachon, and Tefillah: It is incumbent upon us to make our Hishtadlus and effort to our fullest capabilities and then will Hakodesh Boruch Hu bring the Yeshuas.

The Mesillas Yeshorim in this regard tells us that ” Techiloso Histadlus, V’Sofo Matanah”.  And the Gemoroh in Maseches Yuma ( 39 A)  tells us: “Adom Mekadesh Atzmo M’At, Mekadshim Oso Harbeh, Milmatah-Mekadshim Oso Milmalah”.

Hashem seeks only that we put forth our earnest efforts and He will do the rest. In Yiddish it’s phrased this way: Mir Darfen Tohn, Und der Aibeshter Vet Auf-Tohn. We must do, and Hashem will bring us to accomplishment.

Gut Shabbos.

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David Hamelech writes; “Lecha Hashem Hagedulah, V’hagevurah etc…

In this Psalm, David Hamelech lists various ‘strengths and attributes’ of Hashem Yisborach. However, in the 6th Midda which he introduces, he inserts an attribute which seems to veer from the previously identified middos, in that it doesn’t seem to identify the greatness of Hashem.

This midda is called “Ki chol Bashamayim U’vaaretz” – which Chazzal categorize and define as “Da Achid shamayim Va’artez” – Hashem connects Heaven & Earth”.

The truth of the matter is, herein lies an incredible testimonial to the greatness of Hashem and indeed, a calling to all of us.

In our lives, we know that there exists spirituality and physicality. There are the lofty pursuits on one side and the mundane on the other. We recognize that we are a combination of intellect and soul, (but) housed in a physical body with its own set of desires and limitations.

We sometimes draw the conclusion that these facets of our being are completely independent from each other. We think that only when we are in the Shul or Beis Medrash, can we tap into the spiritual wellsprings of our being. However, when we are at the workplace, on the street, or even while we are engaged in eating, we tend to see this as the pursuits related to, and restricted by our physicality.

This type of thinking is a big fallacy.

David Hamelech’s praise of Hashem in this Psalm, recognizes the fact that Hashem unites Heaven and Earth and has provided us with this template, to illustrate that this is in fact our task on this World!

On Shavuos, Hashem gave us his greatest gift of all; his Holy Torah! Hakadosh Baruch Hu himself ‘plays’ with (“Mishtasheia”) and ‘learns’ from his precious Torah. Indeed, there is no greater manifestation of the sublime, than G-d’s Holy Torah which is the blueprint for all of creation!

..and yet, Hashem gave this Heavenly gift to us Humans with all of our physical trappings and limitations. Hashem then tasked us with the responsibility to learn Torah and to physically perform Mitzvos, thereby connecting Heaven and Earth.

Our Mitzvos are seemingly Earthly; we create Tzitzis from wool and Tefilin from leather straps. We shake a Lulav and make a Bracha over an Esrog. We blow a Shofar etc. etc. Yet, when we make a Bracha over the performance of these Mitzvos, we say “Asher Kideshanu B’mitzvosav” – You (Hashem) make us Holy through the performance of (these) your positive commandments!

Indeed, this is the message for us to internalize. We must realize that Hashem wants us to emulate his ways by connecting Heaven & Earth and in so doing, to achieve the greatness and purpose of our existence!

If Hashem wanted to be strictly worshiped by Angels, he wouldn’t have created Human beings with all of our physical flaws, desires and limitations.

Instead, Hashem fused us with the sublime (our Holy Neshamos – our Chelek Elokai M’ma’al) and the mundane (our physical bodies with all of its desires etc.) and placed us in this test riddled place called Earth.

He instructs us to take our souls which desires nothing more than to forge a heavenly connection (D’veykus) and to cleave to the Rebono Shel Olam – and to merge it with our bodies in the performance of mitzvos and service to Hashem.

There is no contradiction between Shamayim and Aretz in the service of Hashem. In fact, the most ideal way to serve Borei Olam, is by infusing the mundane with the spirit of the sublime and Holiness.

This, then, is why we are here in the first place, to connect Heaven and Earth through learning Torah and performing Mitzvos in every situation and wherever we find ourselves.

<Heard From HaRav Shimshon Pincus Z”L>

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During the second plague of Tzvardiem even though Pharaoh’s magicians were successful in duplicating this feat, Pharaoh nevertheless implored Moshe to daven (“Hateeru”) to Hashem  to stop and remove this Makeh.  And as Rashi Z”L tells us “Kol Loshon Ater Pheelel Hu”, comes  M’Loshon Tefillah and as in “Va’yetar Yitzchok”,  a strong urging and importuning B’Tefillah.

The Ohr Hachaim Hakodosh, Z”L asks why did Pharaoh uncharacteristically ask Moshe to daven for him.  Says the Ohr Hachaim the answer can be found in the words of Pharaohs request: “Ve’Yoser Hatzvardiem Memeni”.  The Tzvardiem in addition to being all over the land causing overpowering noise and destruction, had also invaded inside the bodies and entrails of the Mitzreeyim. Pharaoh’s concern was self-preservation; he was afraid he would die. Interestingly in the next plague of Keenim, Pharaoh’s magicians could not duplicate it,  proclaiming it an “Etzbah Elokim” but as Pharaoh’s life was not endangered, he was unimpressed and refused to let Bnai Yirsoel leave.

There were two additional instances of Pharaoh imploring Moshe to daven to Hashem to save him.

The plague of Oroiv. Pharaoh requests that Moshe “Hateeru Ba’adi”, daven for me.

The plague of Bohrud. Pharaoh asks Moshe that he “Hateeru El Hashem”, daven to Hashem on my behalf.

Moshe Rabbeinu  responded positively to each request and davened on behalf of Pharoah with great Mesirus Nefesh.

Harav Shimshon Pincus Z”L tells us that we can learn a great deal from Moshe’s patient endurance and positive response to Pharoah’s stubborness , about the power of Tefillah, and the proper way we should approach  davening to Hashem.

1. In response to Pharoah’s first request at the plague of Tzvardiem, the posuk tells us: “Va’Yitzak Moshe El Hashem Al Dvar Ha’Tzvardiem.  Moshe understood that a regular tefillah would be insufficient to overcome Pharoah’s evil deeds, decrees, and stubborness, and therefore Tzo’okoh was necessary to bring a yeshua to Pharaoh.

2. To Pharoah’s second request at the plague of  Oroiv, the posuk tells us: Va’Yetze Moshe Me’im Pharaoh Va’yetar El Hashem”. Rashi gives the pshat  “”Nis’Ametz B’Tefillah Ve’Yirbeh Le’Hispallel”. Moshe realized that the situation had exacerbated and that a Tzo’okoh was no longer sufficient; he strengthened and increased his Tefillos.

3. To Pharaoh’s third request at the plague of Borud, the Posuk tells us that Moshe Rabbeinu’s response was: “K’Tsesi Es Ho’Ihr Efroish Es Kapiy El Hashem”.  Rav Pincus brings the Targum that Prishas Kapiyim is B’Tefillah and as it is brought in Megillas Eichah (3, 41) Nosoh Le’Voveinu El Kapayim El Keyl Bashomayim”. Says Rav Pincus that this is an incredible high level of Mesirus Nefesh in Tefillah as if one is separating himself from his corporeal body and standing before Hashem.

The Mussar to be learned by us from Moshe Rabbeinu’s approach to Tefillah says Rav Pincus is clear.  We are all, in one way or another, at some point touched by the “Etzbah Elokim” with nisoyon. Our response and approach is to be that of  deep and strong Tefillah with Deveikus and Emunas Hashem.

Shavua Tov!

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