Why do we read the Book of Ruth on Shevuos? One answer is that Ruth was the great-grandmother of King David who was born on Shevuos and 70 years later died on Shevuos. Still, what does King David have to do with Shevuos in particular?

Our sages tell us that “the king is the heart of the nation!” What does that mean? The king as a leader doesn’t tell the people what to think. He rather, amplifies the pulse of the people. He tells us what we really feel. In Tehillim-Psalms King David expresses prophetically the highest aspirations and moorings of the Jewish heart, individually and collectively. He reveals for us a G-d intoxicated intellect. He writes, “What’s good for me is being close to G-d!” (Tehillim 73:28) What King David artfully articulates in Tehillim is the authentic heart of the nation.

In the fourth chapter having to do with trust in G-d, The Chovos HaLevavos makes a surprisingly strong claim regarding the requirement to develop “duties of the heart”. He states that Olam Haba- the world to come is not a necessary result of the external performance of Mitzvos but rather a function of the internal dimension of those Mitzvos. He informs us that the outer aspect of the Mitzvos yields a “this worldly” benefit while the next world is a consequence of the depth and direction of the heart. Ultimately, Olam Haba is based on a relationship. It is not a business deal with a quid pro quo. One can no more expect by coldly dropping flowers on the table or even a diamond that love will automatically flow in return.

When I was yet an unmarried Yeshiva student, we had the great honor of meeting a holy man. The Manchester Rav, Rabbi Yehuda Zev Segal ztl. prayed with us the afternoon service. Long after most of us had finished saying our prayers he remained bent over, shaking and weeping all the while. We watched in awe without knowing exactly what we were witnessing. I remember saying quietly to the fellow next to me, “I wonder what he did so wrong!”

Days later while eating a Shabbos meal at the home of one of the rabbis we were discussing the visitor we had been treated to that week. The Rabbi told us that Rabbi Moshe Feinstein ztl. had considered the Manchester Rav to be one of the thirty-six hidden Tzadikim of the generation. I had a knack for asking obvious questions that elicited sharp responses, so I queried aloud, “If he is singled out, publicly as one of these hidden Tzadikim then he’s no longer hidden. His true identity has been exposed, his cover is blown and he cannot by definition be one of the thirty-six hidden Tzadikim in whose merit the world exists.”

The Rabbi looked at me with a look that shouted. I wondered what I had said so wrong. It was a good question I thought. Then he gently but intensely explained, “Label, you think you see him? You see his beard. You see his hands. You see his eyes, but do you really think you see who he is? He holds a Siddur and prays the same words as you and me and look at the chemical reaction those words have within him. He puts on Tefillin and so do you. You can be sure that his is somehow different than yours. The outside is merely the tip of the iceberg. Beneath the limbs and the deeds he does there’s a whole hidden continent of love and devotion we could never hope to fathom.”

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YY Bar-Chaiim

The typical Baal Teshuva is driven by a burning search for meaning. This often finds satisfaction within the plethora of thrilling spiritual experiences to be discovered within Torah life. But what happens when such a BT encounters one of those supremely thrilless rituals like Omer Counting?

Granted, in some communities there are spiritually gifted individuals who serve as models for infusing this Mitzvah with great fervor. Nevertheless, its technically monotonous nature takes its toll when, at least after the first weeks pass, some may find themselves mumbling the words with as much excitement as those who are “thrilled” to be done with it already!

So is there any way around this BT nemesis? The following is one perspective, relevant to every Jew, culled from the profoundly sober teachings of Nesivos Shalom.

*
“Just like the four cosmic worlds can be spoken of in terms of Asiya (Deed), Yetzira (Spirit), Briah (Mind) and Atsilus (Soul), so too there are four types of piety; each one a world unto its own.

“There is a class of pietists who are people of deed… They are scrupulous in physical and material matters, never indulging their appetite nor material pleasures, even when permissible.

“… Higher than this is the Service of spirit… No materialism has sway here, whatsoever. (Such a person) need not devote to overcoming appetites and materialism, but rather (invests in) a purely refined, unblemished Service (i.e. prayer).

“… Next is the world of mind… where no evil exists, whatsoever. It is a supremely spiritual world. (Such a Jew) elevates and devotes himself to lofty conceptions and emotions pertaining to Divine Service, until his very heart and flesh rejoice in the Living G-d.

“(Yet) even higher is the world of Soul, wherein not the slightest trace of materialism exists… (This can be explained) through the words of the Mishna [Shab. 66: B; Mishna 6: 9]: “Sons go out with connections; royalty go out with bells.”

~ N. Sh. I, Chossidus, 2 ~

*

An historical interjection: When parents used to take their children outside, they would tie their shoelaces to their own to ensure they wouldn’t get lost [Bartinura]. Thus, the question arises: Is this a form of carrying and thus prohibited on Shabbos? The Mishna rules that while dragging something along by your shoelace is technically carrying, in this case it’s permitted since parents and children share an inherent “connection.” So too do the bells worn by royalty express something intrinsic to their status and thus are not considered as being carried.

In jumps the Mezritcher Maggid (1710-1772). His spiritually penetrating interpretation of this Mishna sheds light on the nature of going “outside” the world of orthodox religious convention, explains the Nesivos. While this is generally a grave problem, there are two exceptions: Those who “royally” serve H’ and those who do so as “sons.” According to the Maggid, the former are totally immersed in the world of Briah/Mind. These are the Talmidei Chachamim who can rely upon the “bells” of Torah learning ringing in their heads to shield them from the onslaught of impure, worldly attractions. They are capable of engaging the non-Orthodox without being influenced by them. The “sons”, the Maggid teaches, function on an even higher level, called Atsilus,which we roughly translated as soul but literally means nearness or communion. This virtually divine sphere is reserved for those rare individuals who feel naturally at one with their Creator, far beyond their specific Torah knowledge. Like a young child feels about his parent, this Jew feels totally “connected” to H’.

To be sure, we see examples of this connection within those classic chassidic stories about little shepherd boys, or some other innocently uneducated Jews, who at one time or another are overwhelmed by their love for their Creator. The conclusion is always the same. They have NOTHING to give Him other than some seemingly very insignificant little thing, like a recital of the alphabet, a whistle or a song, which they proceed to offer with total devotion… until one of the local tsaddikim hear a heavenly voice declaring that this “little” prayer saved the entire community! Which brings us back to S’firas Ha’Omer. It is one of those seemingly insignificant little things, explains the Nesivos [vol. II Omer, 6], that can change the world or, more accurately, worldS. As per the custom to say at the conclusion of each counting, as printed in many siddurim: “…and through this (Mitzvah), may there flow an abundance (of Divine input) into all the worlds.” Accordingly, the Midrash teaches [VaYikra Rabba 28]: “One should never take the Mitzvah of Omer lightly, since it was through the merit of Omer-counting that our father Avraham inherited the Holy Land.” But could that really be? Simply by counting “today is x days in the Omer” the celestial U.N. would decree that the entire Land of Israel belongs to the Jews – for eternity!?

Indeed, concludes the Nesivos, it is PRECISELY because of the utter thrillessness of this Mitzvah that the first patriarch was able to serve his Maker with the purest, childlike devotion.
To be sure, this total purity of intention is the necessary component for inheriting the Land. As the Nesivos taught last week (Avos 4:4) about the connection between being meod meod shafel ruach, “very, very low spirited,” and the Land being called tova meod meod, “very, very good.” One is directly dependent upon the other. A thoroughly humble Jew will pine to come to Israel and vice versa.

Perhaps this also alludes to the aforementioned four levels of piety: There’s the arrogant deed doer, the humble spiritualist, the very humble learner and the thoroughly humble child. I.e. while doing godly acts is a tremendously important step in the process of Divine Service, if one stops there he has not only neglected to reign in his spiritual life but is taking pride in it! The serious Jew will accordingly give priority to prayer, which inherently involves the cultivation of humility. Yet, here too, the trial of pride digs in its claws. Meod, Meod! The Divine conscience will not give us peace within even the most heartfelt prayers until we emerge with renewed dedication to serving our Maker within two more dimensions: mind and soul.

A tall order? Certainly for the average BT who may find it difficult to maintain a steady and concentrated Torah learning regimen. To such a person it may even be a cruel slap in the face to imply he’s destined to wallow in the world of pride!
Ah – that’s why we’re given Sfiras HaOmer. It’s THE Mitzvah for BTs! Finally, we too can reach the peak of religious purity. Perhaps we can even lead the pack. For all we have to do is draw on that basic belief that got us into this business in the first place:

The belief in being “sons with connections.”

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A Jewish king’s task is to personify G-d’s majesty in this world. I would like to suggest that through the rulership of Yosef and Moshe, Hashem’s glory was manifested on two different levels.

Yosef was the embodiment of the divine characteristic of revelation. Like a king, Yosef displayed royalty. He wore the brilliant kasones pasim (multi-colored garment). He was beautiful and beautified himself. Paroah gave Yosef the name Tzafnas Pa’nayach – literally, the hidden, revealed through the face.

Moshe, on the other hand was hidden. He was the most modest of all men. He covered his face with a veil to conceal his light. The germara relates that Moshe wore simple white garments as he served as Kohen Gadol (high priest) during the seven inaugural days of the Mishkan. This was unlike the usual regal vestments worn by the Kohen Gadol (Taanis 11b).

Where is there a greater manifestation of G-dliness, when Hashem is revealed or concealed? Was Hashem’s glory perceived at a greater level through Yosef’s revelation or Moshe’s concealment? At face value, one would think there is more G-dliness invested in a revelation. Perhaps the opposite is true.

Like the physically dark winter months, the calendar reflects a time of spiritual darkness as well. The germara describes 3 days of darkness, which culminated in the fast day of the tenth of Teves, of last week. On that day, the siege of Yerushalayim commenced. It eventually led to the destruction of the Bais Hamikdash (holy temple) and the exile.

The germara (Yoma 69b) explains that the Men of the Great Assembly merited the title “Great” because they restored G-d’s glory to its original greatness. Originally, Hashem is praised with the words “the great, mighty and awesome”. Decades later, Nebuchadnezzar destroyed the Bais Hamikdash. Yermiya reasoned, “Where is Hashem’s awesomeness” in the midst of such concealment and destruction? He deleted “awesome” from the original praise. Similarly, Daniel witnessed the oppression of the Jews in exile and proclaimed, “Where is G-d’s might?” He deleted “mighty” as well. However, the men of the Great Assembly perceived reality from a different perspective. G-d does not conceal his “might” when the Jewish people are persecuted, He reveals it, by controlling His wrath and waiting until the right moment to execute vengeance. In addition, G-d displays His “awesomeness” through the exile of the Jewish people. How else could the survival of a helpless nation surrounded by hostile nations be explained? Therefore, they reinstituted the original praises of “mighty and awesome”. The Men of the Great Assembly understood on a deeper level, that through the darkness of exile G-dliness is not hidden but revealed.

Chasidus offers an analogy. Where is essence found? The essence of any one thing is the very core of its existence. Essence is the microcosm that encompasses an entire reality. To illustrate, one sees a beautiful, large, fruit tree in full bloom. Thousands of colorful blossoms encompass the foliage. The sight is breathtaking. Where is this tree’s essence? We are in search of the one thing that incorporates all its immense beauty, its size and its fruit. The answer is … the seed. In the seed is everything, that tree was, is and will be.

Logically, one would conjecture that this seed which holds all the tremendous beauty within it, would in and of itself be exquisitely beautiful. However, this is not the reality. The profound lesson is that the seed appears to be no more than a small meaningless pebble. The same is true in man. Chasidus explains, true essence can never be revealed. It can only be experienced. It is only through the concealment of a seed that essence is engaged.

Like the disguise of a seed, G-dliness is found in essence in a similar fashion. G-d is found amidst concealment. The nature of this physical world is that it conceals Hashem. The root of the word olam (world) is helem (conceal). The physical world hides Hashem like no other. Therefore, it is explained that G-d’s essence is experienced here as well.

This is the secret of a mitzvah. The root of the word mitzvah is tzausa – to join (to Hashem). It is not by coincidence that most mitzvas are accomplished through the performance of a physical (apparently mundane) action in this dark world. It is through the medium of physicality that Hashem is found and can be connected to in essence. Similarly, the root of the word Shabbos is shev (to return). On Shabbos through the physical pleasure of consuming a scrumptious meal in purity, we return and experience a union with Hashem. This is the envy of the heavenly hosts. Angels can enjoy G-dliness but they can never experience a relationship to Hashem in essence as we can in this world.

There is a telling story of the Vilna Gaon. On his deathbed, the Gaon began to cry. His students pondered, “You have spent a lifetime preparing for the next world. Now that you are about to enter it, you cry?” The Vilna Gaon pointed to his tzitzis and said, “This garment I bought for so little money. By wearing it each day I was able to fulfill such precious mitzvos. In the next world, even such a simple act will be impossible.”

With this it can be understood why the climax of history will culminate in this apparent mundane world, through the coming of Moshiach. The question must be asked, is the absolute reward of man not the ecstatic pleasure a neshama (soul) experiences in the next world? As we explained, the ultimate connection with Hashem is in this world, therefore the neshamos of the departed will experience the revival of the dead in a physical form on earth. It is here, through the material reality of this world that Hashem will be experienced on the most supreme and intense level.

Moshiach Ben Dovid is Moshe Rabbeinu “Moshe is the first redeemer and the last redeemer,” (Midrash, Zohar Bereishis 25b, 27a). In the end of days Hashem’s majesty will be revealed on two different levels through Moshiach Ben Yosef and Moshiach Ben Dovid. Moshiach Ben Yosef will initiate the process, however Moshiach Ben Dovid / Moshe, will manifest the glory of Hashem in its ultimate level in this world in the end of days.

Perhaps the most difficult challenge of life, is utilizing the darkness as an opportunity to connect to Hashem. The lesson of Moshe is; Concealment and darkness are not a lack of G-dliness, they are precisely where Hashem can be experienced in essence.

“In the place a baal teshuva stands a perfect tzadik is unable to stand.” Finding Hashem in the light is relatively easy. Finding Hashem in the darkness is the true greatness and unique power of a baal teshuva.

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Rabbi Moshe Zionce

Vayigash means to approach. Yehuda approaches Yosef. The deeper wisdom explains that each of the 7 shepperds (Avraham, Yitzchak, Yaakov, Moshe, Aaron, Yosef and Dovid) have their own persona. Yosef¹s distinct characteristic is to bring close and to join. This week¹s parsha begins with Yehuda coming close to Yosef.

There are many examples that illustrate Yosef¹s power of attraction. Yaakov “loved Yosef more than all the other sons”, Yosef found “favour” in his master¹s eyes and Eishes Potifar wanted to be with Yosef. Yosef found favour in the prison warden eyes as well. In fact, the entire world approached Yosef to receive the Egyptian produce he disseminated.

Yosef Hatzaddik (the righteous) is the sixth of the seven sheppards. The letter vav, six, is a conjunction in Hebrew. Like Yosef, it is the letter that joins two things together. The vavim in the Mishkan (tabernacle) were hooks that joined. In fact, graphically the form of the vav resembles a hook. Mystically, six is the characteristic called Yesod. It means foundation. In the construction of a building, a foundation is one that links mortar to ground, or it is the fusion of higher to lower. This is the power of a tzaddik. He brings down the flow from heaven to earth. Similarly, Yosef sustains the entire world through the Egyptian produce. It is the secret behind the Chasidic custom of giving the Rebbe the sixth aliya. ³Tzaddik yesod olam², the righteous are the foundation of the world.

The Vilna Gaon explains and the Bnai Yissachar echoes the same approach; the true characteristic of anything in the Torah is revealed the first time it is found. ³Hakol holech achar harosh,² everything follows after the head (the beginning). In the nucleus of a fetus is everything genetically that the child will be for life. For example, if a genetic disease is manifested at age 50 in a person, it was originally there 50 years earlier, as infinitesimal information. Only an expert knows how to read the genes in vitro and can decipher what their meaning and impact will be. So too with the Torah. Our Rabbis teach us to look at the first time a letter is used, in order to get a glimpse into the letter¹s true nature. ³Histakel borisa obara olma.² Hashem looked into the Torah and created the world. Through the Torah, all came to be. Like the genes of an embryo, the Torah holds the “data” that is all of reality.

The first vuv in the Torah is in the very first posuk (verse). ³In the beginning G-d created heaven and earth.² This first vuv is in between the words ³heaven and earth². The tzaddik is represented by the this letter vuv/six . He brings down the G-dly flow from heaven to earth. (In this pussuk the vav is connected to an apparent superfluous word es. The word es is comprised of the first and last letter of the alphabet, representing all the letters. Perhaps it is alluding to the creation of heaven and earth through the words of the Torah/alphabet).

The Baal Shem Tov teaches; the name reveals essence. In Tehillim (Psalm 81, it is the shir shel yom of Thursday), Yosef¹s name is written with an extra hey. The gemora (Sotah 10a) says Yosef sanctified Hashem’s name in private therefore he merited that one letter of Hashem’s name was added to his name. In addition, the Arizal explains that the gamatria (the numeric value) of the word Yosef is 156. That is 26 x 6. 26 is the numeric value of Hashem¹s name and six is the number of attachment. Through the very name of Yosef one can see his dynamic. I would like to suggest Yosef¹s name alludes to the G-dly power that he brings down from above.

The medrash relates, it was in the merit of Yosef that the sea split. The sea did not part until Moshe brought the bones of Yosef before it. Yosef is the power of fusion, not separation. What is the deep connection of the sea splitting and Yosef? In addition, a similar question can be asked; the gemora (Sotah 2) says “It is as difficult to match (two people in marriage) as it is to split the sea.” Matchmaking is a union, the splitting of the sea is a separation? What is the connection between these two apparent opposite dynamics? I would like to further ask, which was the bigger salvation; the sea splitting or the sea uniting?

I believe the answers lie in a tremendous secret of life. Closeness can only be achieved through distance.

Water and fire are opposites. When combined, each one will overpower the other. How does one unite the two? There is one way …a pot. It is only through a separation (the pot) that fire and water can unite. This is the deep lesson of the laws of the holy Jewish family as the gemora explains.

One wants to leap over a fence. However, he stands directly below it. There is one way for this to be accomplished. He must back up. Through momentum, he can now make a running jump over the fence. Backing up, is going in the exact opposite direction that is desired, however, it is the only way to go forward. In Shemona Esreai we take three steps back in order to take three steps forward.

In heaven the two Neshamos (souls) are one. They are separated at birth. Only through marriage are the two reunited.

All of the above is only a parable for the true great lesson. Before birth, on high, the neshama is one with Hashem. Hashem detaches it from His essence and breathes it into us. The soul is a chelek elokah memaal, a piece of Hashem. After 120 years the neshama is once again united with Hashem. What is accomplished through the soul¹s journey as it travels in an apparent full circle?

Our task in this world is to find Hashem. The world can seem very dark. Each and every moment we are tested to find Him and reveal Him. If we endure, when we approach Hashem on the day of reckoning, the sweetness of the union will be far greater than it was before the separation. The velt (world) says, ³Absence makes the heart grow fonder.² It is only through the trial and tribulations of this world that an even deeper connection is made to our creator.

The water splitting was not the true salvation at the sea. The Egyptians could have continued to pursue. I would like to suggest it was the separation in order for the union. The death of the Egyptians through the water crashing back together, is the true salvation.

Perhaps this is the true characteristic of Yosef; a separation for a greater union. It is only after Yosef is separated from his brothers for 22 years that there is true unity and love amongst the brothers.

This is the greatness of a baal teshuva. Through a deep void and lack of G-dliness, an intense reunion is achieved upon return.

Good Shabbos
Rabbi Moshe Zionce

Rabbi Moshe¹s weekly lectures can be accessed at www.torahmedia.com

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The Melitzer Rebbe, Grand Rabbi Naftali Moscowitz, the Rebbe of Rabbi Lazer Brody agreed to Rabbi Brody’s request to directly address the internet public. So, join in this “internet first” by taking a moment to listen to the Melitzer Rebbe’s divrei torah and bracha.

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Today’s Daf Yomi from the gemorra in Taanis (27) says that the Anshei Maamad shouldn’t fast on Sundays because after eating on Shabbos fasting is too severe.

R’ Moshe Schwerd, a Kew Gardens Hills Daf Yomi Maggid Shiur, brought down the Torah Teminah from his Sefer Tosefes Beracha. He says this is the reason that one who eats on Erev Yom Kippur is credited as if he fasted for two days. After eating, the fast of Yom Kippur becomes that much harder to keep and that is also why Rashi says one should eat a lot on Erev Yom Kippur.

The Torah Teminah goes further and uses this principal to explain the gemorra in Berachot (33B) which says “Makom she-baalei teshuvah omdim, tzaddikim gemurim einam omdim sham”, -”In the place where Baalei Teshuva stand, Perfect Tzaddikim do not stand there.” Since Baalei Teshuva have partaken of that which is forbidden it makes staying away from it that much harder and therefore when they do Teshuva, they stand in a place where Perfect Tzaddikim do not.

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I stumbled upon a list of aphorisms and one-liners from one of the premier Baalei Musar-Masters of Ethical Teachings, Rabbi Simcha Zissel Ziv, also known as the Alter from Kelm. One phrase made me chuckle at first but I realized it wasn’t and couldn’t be a joke so I highlighted it and parked it in a file entitled, “more thought required”. The statement goes as follows: “Torah is divided into three portions; 1) Simplicity 2) Complexity 3) Simplicity!” That’s it! Get it!? Which one of these is not like the other? Two of the three are exactly the same! What are and why are there three parts when only two different ones are listed?

A model for explanation may be found in the Rosh Chodesh Bentching, when prior to each new month we pause in synagogue to recite some prayers of hope. Amongst the handful of items we cry out for is that this month should be filled with: “fear of heaven”, and that it contain wealth and honor, and not have embarrassment and shame, and then at the end of the list again we ask for “fear of heaven”. Twice! Why is it mentioned twice on the same short list? The answer is given that there is a “fear of heaven” that comes before wealth and honor and before embarrassment and shame and there’s another brand of “fear of heaven” that comes after the experience of wealth and honor and embarrassment and shame.
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R’ Moshe Schwerd on “How Can We Survive the Year Without the Shofar?” can be downloaded here.

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Here’s an mp3 shiur from Rabbi Welcher tracing the halachos of Tekias Shofar – from the Gemorra, through the Rishonim and the Poskim.

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See I place before you today blessing and curse… (Devarim 11:26)

All the days of the impoverished (of the mind) are bad while the one with a good heart- (mind) is always drinking. (Mishle’ 15:15)

Why is it often so hard to see the blessing? Why do we tend to obsess with -“what’s wrong with this picture?”

One of the three reasons offered by the Chovos HaLevavos- Duties of the Heart is that HASHEM is so consistently good that by the time we are old enough to intelligently appreciate what is happening we are already accustomed to it. However magnificent it may be most goes unnoticed.

He gives an example of a child left on a door step. A couple had mercy and raised this child from infancy to adulthood having cared for him by executing countless acts of goodness. Now that child is a married adult with a job, a house, and family of his own. The couple also took pity on an adult prisoner. They negotiated his release. They rehabbed him and eventually found him a job, a house, and wife. Who will be quicker to express gratitude? For whom was more done? For the prisoner dramatic change was experienced when his adult eyes and ears were plugged in. Similarly, men tend to quietly believe that socks are born in the sock drawer. You put them down the chute and they magically reappear clean and coupled, and so too that orb of light will arise in the east and dance overhead daily and sweet orange globes of will predictably dangle from the ends of woody branches.
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By Rabbi Dovid Schwartz

Imagine this heartrending scene: You come to visit a frail old man, he is your father, grandfather or uncle. His mind is so addled and ravaged by Alzheimer’s that he doesn’t recognize his visitors, sadder still; the disease has so deleted or distorted his memory that he doesn’t “recognize” himself. For those who knew him as he once was his current desecrated state unleashes a torrent of clashing emotions ranging from pity, to contempt to revulsion to anxiety (this could happen to me!) to (shudder) thoughts that, if directed towards healthy members of our society, would be considered homicidal and criminal (Is he even himself anymore? Is he still a human being? What a lousy quality of life. Why doesn’t someone just put the poor old geezer out of his [our] misery?) Some of us have actually lived through scenes like this and don’t need to imagine it.

Now let’s modify the scene. Imagine if we could project a 3D hologram of the same person in the full flush and dynamism of his youth with his arm around the shoulder of, or, better yet, superimposed upon the entire body of, the ruined shell of a human being before us. Imagine further that these two images permanently fused so that we couldn’t look at the old man without concurrently seeing his younger clone. How might that change our attitude and emotional reaction? I believe it would cause a drastic change in the entire gamut of our auto-emotional responses. All euthanasia-cal designs would immediately cease. In spite of the wretched reality that meets our eyes we would begin relating to the patient with a dignity, respect and humanity more closely approximating what we used to accord to the man he once was than the Alzheimer’s patient he is today.
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Here is a powerful clip about the importance of recognizing individuality when raising children titled Animal School from RaisingSmallSouls.

Rabbi Nosson Weisz has a great article on The Power of a Curse.

The Weekly Internet Parshat can be retrieved here.

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It’s week one for Pirkei Avos and you can download an English translation here.

Over at Aish there are a lot of great pieces on Pirkei Avos authored by Beyond BT contributors Yaakov Astor and Yonason Goldson.

You can download Chaim Shulman’s Internet Parsha Sheet.

We offer our condolences to Rabbi Berel Wein on the recent passing of his wife, Mrs. Jackie Wein, a”h. Rabbi Wein has a good article this week titled, Torah Works Only If…

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Many Baalei Teshuva unfortunately did not have the good fortune of sitting and learning for years in a single Yeshiva. But the benefit of this is that we feel free to partake of Torah in the many different forms that we find it. In Kew Gardens Hills we particularly reap the benefits of the tremendous Iyun (depth) of the Chofetz Chaim style of learning and the amazing Bekiyas (breadth) of the many Yeshiva University rebbeim and alumni who live here.

This morning the Vaad L’Chizuk HaTorah (of which Steve Brizel is an active participant) sponsored a shiur by Rabbi Daniel Feldman, a Rosh Yeshiva at YU (but not a KGH resident) on the Shesh Zichiros (Six Rememberances). With no notes, Rav Feldman covered an amazing amount of material in 75 minutes and at the end recapped the 50 or so points he made. Everybody in attendance was in awe of his tremendous mastery of the material and I thought some of the people here at Beyond BT might benefit from this great shiur.

You can download the shiur here.

You can purchase Rav Feldman’s recent sefer here.

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Yossie from New Jersey

Al Sh’losha d’varim ha-olam omeid: al ha-Torah, v’al ha-Avodah, v’al Gemitut Chasadim

The world stands upon three things: on Torah, and on Divine Service, and on acts of kindness.
(Avot 1:2)

There is an amazing Maharal on this Mishna, in his brilliant commentary to Pirkei Avos, Derech Chaim. He writes that all of creation is dependent on Man, in whose service it was created. If Man doesn’t function as intended, the entire world loses its purpose. We see this from the Generation of the Flood, where it says, “And God said ‘I will eradicate man … from the face of the earth, from man to the animals to the crawling creatures to the birds of the sky’”.¹ How does the decision to destroy man come to include destroying the animals and birds and all the earth’s creatures?
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