Posted on | August 14, 2014 | By Administrator | Comments Off
Posted on | August 13, 2014 | By Katrin | 58 Comments
Admin’s note: the referer’s log is a great source for reposts. This post was first posted in January, 2007. Somebody from the MGM Mirage in Vegas was searching for Hashem Runs the World and came to this post. After rereading it and the comments, it is clear that it’s well worth reposting.
Over the past few weeks, I’ve started, and failed to finish, about 5 different posts for Beyond BT. While all were different, all had the same theme: why aren’t people seeing the same ‘truths’ that I see in the Torah?
I started all of these posts trying to engender a spirit of honest debate and questioning, but stopped before I’d completed them. Why? Firstly, because like everyone, I have my own baggage, and however ‘objective’ I wish I was, I know that my own slanted viewpoint creeps in here and there, and warps the real essence of what I’m trying to write.
Secondly, because many of the subjects I was trying to write about – and which are exercising me at the moment – are ‘biggies’. Let me share some examples: We moved to Israel from the UK, about a year and a half ago. While many people, thank G-d, have had an easy aliya, we have had quite a challenging aliya, with things going ‘wrong’ on many different levels.
Without belaboring the point, within a week of moving here, we lost all of our savings (thanks to an ‘unexpected development’ back in chutz); had a falling out with a close family member ostensibly upset about our move; and a firm offer of a job (again, with a firm in chutz) retracted.
From that point, we went on to have our credit card stolen, our house broken into, business difficulties which in turn lead to financial difficulties, and the dawning realization that socially, we just weren’t fitting in all that well.
Yet despite all this – or maybe, because of all of it – I haven’t stopped thanking Hashem that we made the move. In the UK, we were both workaholics; in Israel, we have had the time and space to really appreciate the blessings that are our children. In the UK, I was too busy making and spending money to really do much in the way of learning or chesed. Here, I can’t give tzedeka as freely as I’d like to. But boy, am I making an effort to have Shabbat guests and to find ‘free’ ways of doing nice things for people.
In Israel, thanks to many of our difficulties, I am now inordinately grateful for everything I do have, like my health, my husband, my family more generally. In chutz, I would get down if even the tiniest thing didn’t go my way. In Israel, I am meeting so many great people, who are really on an upward path in terms of their yiddishkeit. People who are really living their Judaism, and for whom Hashem permeates every minute, every moment, every decision and action. In chutz, I really wasn’t.
As one of the other posters here commented, all the arguments about moving to Israel etc, have been very well rehearsed. But when you live here – and you really struggle to live here – you understand how a Jew who doesn’t live here is missing out on a very fundamental part of their yiddishkeit. That’s controversial, I know. But it’s what I truly believe.
Here’s another ‘controversial’ thing that the last few months here have shown me: Having a lot of material wealth is an enormous obstacle to getting close to Hashem. Yes, the dream house, luxury car, gourmet meal and designer outfit is nice, on one level. But that level is incredibly superficial. I had nice things in London and lots of money. And I realize now just how complacent I’d become in my yiddishkeit as a result.
Here, I have prayed like I have never prayed before. It’s not always been a comfortable experience. But I’ve had to ask myself ‘what are we here for?’ and I’ve had to realize that the answer is ‘to work on ourselves and get closer to our creator’. And you don’t do that by shopping.
The last thing I’ve realized, again controversially, is that ‘feminism’ and Judaism really don’t go together. To the point that now, I try to steer clear of any self-styled ‘orthodox feminists’. Why? Because anyone who is putting gender politics into Torah really doesn’t grasp the basic principles underlying creation: G-d made the world. G-d is perfect. G-d knew exactly what he was doing, and if you have a problem with it, you are essentially saying that you know better than G-d.
I know others will differ, but for me, that is a fundamentally problematic position to take; it’s a circle that simply can’t be squared.
Every issue / problem / challenge has G-d at its root. From the small niggles, to the larger frustrations and the enormous tragedies, G-d is running the world, and knows better than we do what is for our best, and ultimately, what is for our ultimate ‘good’.
It sounds strange, even to me, to write these words and be that much closer to genuinely believing them. But coming to Israel, with all the ups and downs it has entailed, has helped me to realize that if I am to have a meaningful relationship with G-d, and also to my Judaism, I have to accept that I can only ever see a very small part of Gods plan – and that his ability to run the world is far beyond what I can comprehend.
Posted on | August 12, 2014 | By Mark Frankel | Comments Off
In a recent shiur, Rabbi Akiva Grunblatt, Rosh Yeshiva of Yeshiva Chofetz Chaim discussed how continued spiritual growth is the purpose of a Jew’s life. (You can listen or download the shiur here.) Rabbi Grunblatt brought down the story about Rabbi Akiva, the water and the stone. Here is the relevant passage from the Avot D’Rebbi Natan, 6:
What were R. Akiva’s beginnings? It is said, up to the age of forty, he had not studied a thing. One time, while standing by the mouth of a well in Lydda, he inquired, “Who hollowed out this stone?” and was told, “It was water falling upon it constantly, day after day.” They said, “Akiva, haven’t you read that ‘water wears away stone’ (Job 14:19)?” At that, R. Akiva asked himself all the more so, “Is my mind harder than this stone?” He immediately returned to study Torah, and he and his son sat with a children’s teacher…. The teacher wrote down alef and bet for him… he went on learning until he had learned all five Books of Moses.
Rabbi Grunblatt pointed out that if you saw one drop of water fall on a stone, you would certainly think it had no effect. It is only after many, many years of dropping does the water have an effect. So to with spiritual growth, our connection to Hashem through our learning Torah and performance of mitzvos occurs drop by drop over many years.
I want to bring out a related lesson from this story. If the water came out in more volume, or with more force, then it would have a much greater effect on the stone. So to, if we learn more or do our mitzvos with more intensity, they will have a greater effect in creating the connection between us and Hashem.
One practical application of this is Berachos. Through our three daily Shomoneh Esrais and other Berachos, we are told (Mishna Brurah 46:14) to make 100 Berachos a day.
Recognizing Hashem 100 times a day in Berachos is like 100 drops of water. However, if we say the Berachos with more attention, intention and mindfulness, they will have a much stronger effect on our spiritual connection. Since we are saying them anyway, it seems like a no-brainer to try and increase their intended effect.
Start small. Pick one or two Berachos where you can make the time to think about Hashem and the contents of the Beracha. Do it for one day. And then the next. One day at a time. Increase the spiritual drip. You won’t be sorry.
Posted on | August 11, 2014 | By Guest Contributor | 45 Comments
The comments are where the meat and potatoes of this post are. – admin
For a few months now I been having doubts, and I don’t know why, I think one of the main things that has really been bothering me is seeing so many orthodox sects, not get along with each other, like Satmar, Chabad, non-Chassidus. And so on.
I always thought we were one family, but when i see so much negativity from one group to another, it really bothers me and makes me upset that sometimes I doubt am I really doing the right thing?
So what do you do as a baal teshuva when for 2 years you were going in right direction and then things happen that creep up and you sort of back slide, but not intentionally?
Originally Published 11/27/2007
Posted on | August 7, 2014 | By Administrator | 2 Comments
Posted on | August 6, 2014 | By Mark Frankel | 1 Comment
In our Shul, we try to include some programming on the Holocaust on Tisha B’Av. This year in addition to the CCHF videos, we had a survivor tell his story, and we showed a number of videos about the Holocaust. Although the turnout for the CCHF videos and the survivor’s story were very good, the Holocaust videos did not draw big audiences. I think the low video turnout is because many people, who’s parents were not survivors, want to move past the Holocaust and it’s extremely painful images.
I think there are two important messages of the Holocaust. The first one is from the Haggadah:
“And it is this [covenant] that has stood for our Forefathers and us. For not just one enemy has stood against us to wipe us out. But in every generation there have been those who have stood against us to wipe us out, and the Holy One Blessed Be He saves us from their hands.”
We need to remember this and realize that until the coming of Moshiach, we always have to be pray and do our hishtadlus to try to mitigate the effects of those who wish to do us harm.
The second message gives us insight on why it makes sense to remember the Holocaust on Tisha B’Av itself. Rabbi Noson Weisz points out that
“God never retaliates hastily against public sins committed by the Jewish people. Before He initiates concrete corrective measures He sends us messages of ‘tochacha.’ The destruction only arrives if we fail to react to the words of ‘tochacha’ and make no move to institute changes in our lives to mend the spiritual flaws that caused us to sin.
Sin alone never brings on destruction. God is just; it is He who made us mortal and fallible and gave us free will. If He were to destroy us for the sins we commit, the destruction could be laid at His own doorstep.”
In the days of the Moshe through the destruction of the Second Beis HaMikdashes, the tochacha was through prophecy, and much of the Tisha B’Av liturgy is focused on our shunning their words. In our post prophecy the tochacha comes through harmful events, like the Holocaust, making the exact improvements needed difficult to discern, but the often quote Talmud in Yoma (9b) gives us some general direction: “Why was the Second Temple destroyed? Because of sinat chinam, senseless hatred of one Jew for another.”.
This year the Chofetz Chaim Heritage Foundations videos, titled the “Last Tisha B’Av”, focused on working on the sin of Loshon Hara. In his “practical steps” presentation, Charlie Harary pointed out that this is only the third time in 16+ years that this was the topic, although most of us would have initially thought otherwise.
As part of his presentation, Charlie informed us of a new internet project called PowerOfSpeech.org. It gives us social media tools to help us work on our speech collectively.
Please take a look at Power of Speech, so we can make some personal efforts towards making this the Last Tisha B’Av.
Posted on | August 4, 2014 | By Rabbi Label Lam | Comments Off
Woe to us on this bitter day!
We have what to cry about!
Woe for all the heads without Tefillin
After 3700 years from Avraham Avinu
After having survived Holocausts and Inquisitions…
Jewish boys and girls blunder
In the darkness that plagues our generation
And go lost by the millions
With visions of isms and instant pleasures
Rapt in utter ignorance
Bathed in a blue light they may never escape
And generations and giant whole families
Holy congregations have disappeared
And their names dead ended
Now only grace lonely stones
In forgotten cemeteries
Bearing words their children
Those that had- Could never read
Woe to us on this bitter day!
We have what to cry about!
The pervasive angst of isolation!
Microwaves our very beings!
We feel beaten from within.
The continuous waves of psychological pain.
We suffer with a wry smile and a diet coke.
The gnawing insecurity and emptiness.
It brings us to search for things that do not exist.
The sublime is substituted with the virtual.
Pictures and fantasies tickle n’ dissolve like
Cotton candy for the eyes…in a world of lies
Fire works for lonely hearts that only grow lonelier
Noshing on empty calories for an endless soul
And as for the big itch…the really big itch…
That small thin voice is starved…
Portrait of a Holocaust victim!
So we turn up the tempo
Tapping like a blind man
Louder and more frantically
We are lost as never before.
Woe to us on this bitter day!
We have what to cry about!
The Chutzpah around us and within.
The skirts…the so called “styles”…
the pressure to conform
The lewdness …the angry language
Rap -rap -rap….bark -bark –bark!
Bitter and desperate…is the new normal
The almost total loss of respect
Nothing and no one is Holy
The good ones are ridiculed-
The object of derision
For framing a G-dly Image
And dressing as humans do
For keeping the Shabbos Holy
Watching our eyes and tongues!
While pictures of the unthinkable
The pop-ups of our lives
On every bus that passes by
Our brothers and sisters
Drop like fall leaves
Fewer and fewer hang strong
Woe to us on this bitter day!
We have what to cry about!
The inmates are running the asylum.
Clouds of chaos gather all around
Bombs are fashioned for our final solution
And we are lost in the mirror again.
Wondering if we are loved or looking good
70 wolves salivate with teeth like daggers
Aimed to devour our tiny flock!
Where are we?
Busy with our cell phones
Texting our way to oblivion
Dealing with emergencies of little import
Consumed by crumb size concerns
Like Chometz…And the size of our noses
Woe to us on this bitter day!
We have what to cry about!
The Chillul HASHEM
We have lost our luster
Suspicion surrounds us
The Nation of HASHEM
The people of truth
Are ridiculed and considered low
While every sports team and slick politician
Has their stadium…Their edifice their complex
Where their glory is on open display
Where is the place of HASHEM in this world?
Billions speak falsely in His name
Identity theft on the grandest scale
Religion is a rejected and dirty word
We are tagged zealots and bigots
For preserving four cubit of Halacha
This is our crime
And so we owe the world an apology
HASHEM and we His People
Share all time low approval ratings
For this we truly owe a broken heart
Woe to us on this bitter day!
We have what to cry about!
What can be done when what’s done is done?
Who can rebuild such a wall torn down?
Our Holy Temple is destroyed!
Echoing in the cosmos
Is a muffled scream!
Of unspeakable abuse
A silent crime!
Against our most beautiful daughters
Made to suffer alone
Scarred in a way
No one can say
With more than broken hearts
And bitter memories
Bleed bad blood
And families crumble
With no happy choices
But to seek greatness
And avoid the pit of insanity
There I said it! Without saying it!
Woe to us on this bitter day!
We have what to cry about!
Where are our boys
Our three boys
The cry of a nation
How can we go up to our father
and the youth are not with us?
How can we go up to our Father in Heaven
and youthful innocence is no longer with us?
HASHEM wants the heart!
Where’s the heart?
A frantic cry and persistent search!
The pain of parents…all parents
Amplified and Magnified
The frustration of a nation
Turned sudden victims
Imprisoned by the worst news
Too little…too late
Savages have ravaged us
In our most sacred home
Three sweet faces of joy
Plucked from our midst
For the sake of pure cruelty
Our hearts… are shattered
Our minds are raging and
We are painfully aware
They are all our children
A piece of each of us is torn away
On this day of brutal truth!
We have what to cry about!
How did it happen? Where are you?
Persist in their asking!
Where a person’s mind is…
Says the Ba’al Shem Tov
That is where he is entirely!
So with a single Holy thought!
One of 60,000 a day!
An apple…a golden apple
Is rescued from the thieves
And goodness is restored
When opening our inner eyes
We begin to realize
The ground we are standing upon
Is not less than the Holy of Holies
The shoes are easily removed
A Burning bush…is revealed
We survived! We survived!
Till this historic moment!
You and I together
With a song …the wail of a longing heart…
Brought history and destiny to meet and embrace
As tearful friends reunited!
After thousands of years!
Moshiach is born!
On this special day!
We have what to cry about!
Posted on | July 31, 2014 | By Administrator | Comments Off
Posted on | July 30, 2014 | By Guest Contributor | Comments Off
Rabbi Akiva Grunblatt, Rosh Yeshiva of Yeshiva Chofetz Chaim gave an important shiur focusing on understanding what life for a Jew is about. The short answer is that life is about growing in our mitzvos and service of G-d on a day to day basis.
He discusses the origins of Rav Yisroel Salant’s thirteen attributes and points out that the thoughtful author of the attributes, Ben Franklin did not understand the need for a lifelong approach towards self-protection. Only Torah gives us the tools to pursue this perfection.
There are a number of other important foundation points and we hope you will download and listen to this mp3.
Posted on | July 29, 2014 | By Administrator | Comments Off
This coming Shabbos Nachamu, August 8th – 10th, Ora V’Simcha, the family division of Ohr Somayach. will be hosting another of their highly acclaimed weekend retreats at the Beit Shvidler Conference Center.
This retreat will afford participants with an extremely inspiring and rewarding program.
Ora V’Simchas weekend retreats are famous for the way in which all their guests are pampered in their 5-star beautiful facility. Catering will be provided by Greenfelds Caterers who have developed an exceptional reputation for their high class gourmet cuisine. Child care program will be led by Rabbi Ari and Mrs. Sari Weber and all of the centers exceptional hospitality will dazzle the guests until the programs conclusion on Sunday afternoon.
Shaya Ostrov, Lcsw author of “The Menuchah Principle” in Marriage and noted relationship therapist will present together with Rabbi Naftali Reich, the director of Ora V’Simcha. The central theme of the Shabbos will be gaining internal Menuchas HaNefesh and recognizing the essential and critical role it plays in our spiritual growth and the emotional health of our family. The focus of all presentations will be to secure the underpinnings of our homes, ensuring that our home environment is suffused with joy and contentment thereby enabling and empowering our children to blossom and realize their fullest potential.
The noted lecturer and author Mrs. Azriela Jaffe is also a key presenter. Her illuminating and engaging presentations have dazzled audiences across the globe. The program will also hear from Rabbi Label Lam whose inspirational addresses always bring the participants to laughter and tears as he describes some of the more hilarious aspects of family life in his imitable way while imparting an important message along the way. Motzai Shabbos entertainment includes a special program for the children. For more details regarding this program or any other Ora V’simcha retreat, please contact Mrs. Kirshner at 845-216-3970 or SK@Oravsimcha.org.
For more details please visit http://www.os.edu/oravsimcha/nachamu
Posted on | July 28, 2014 | By Administrator | 1 Comment
The laws of mourning on Tisha B’av are modeled after the laws of mourning when a relative passes away. One significant difference is, that by a relative the stringency of the halachos decreases as time passes, while at of Tisha B’av increase as we pass from the three weeks, to the nine days, to Tisha Bav itself.
One explanation is that for a relative we feel the loss immediately and most strongly when they pass away, and the pain of that loss decreases as time goes on. Whereas for Tisha B’av it is difficult for us to mourn for a loss that we never experienced, so we need to work on increasing the feeling of that loss throughout the Three Weeks.
With that said here are some direct downloads and links to other sites to help prepare for the mourning of Tisha B’Av:
Rabbi Akiva Tatz on Tisha B’av – Destruction of The Mind
Rabbi Herschel Welcher on Tisha B’Av (2006)
Rabbi Herschel Welcher on Tisha B’Av (2007)
Rabbi Herschel Welcher on Tisha B’Av (2009)
Rabbi Herschel Welcher on Tisha B’Av (2011)
Rabbi Herschel Welcher on “Lessons from the Pain of Bar Kamtza”
Rabbi Herschel Welcher on Tisha B’av Directions
R’ Moshe Schwerd on Bringing Korbanos With Our Lips
R’ Moshe Schwerd on How Mourning Brings the Dawn of Moshiach
R’ Moshe Schwerd on “The Morning after the Mourning”
R’ Moshe Schwerd on “Tisha B’AV Mourning and Consolation”
R’ Moshe Schwerd on Tisha B’Av – Past, Present & Future
Posted on | July 24, 2014 | By Administrator | Comments Off
Posted on | July 23, 2014 | By Rabbi Mordechai Scher | 27 Comments
During the summer months we tragically have to contend with the period of the Three Weeks and ט באב, the Ninth of Av. Our mourning centers around the physical and spiritual destruction of the holy Temple in Jerusalem and of Jewish national life in the Land of Israel. Indeed, we have many customs that mark this throughout the year. It is our custom in the beit midrash to learn about those customs on the afternoon of the Tisha B’av, the Ninth of Av. An additional important focus of our thoughts at this time is, ‘what is the remedy?’
To consider a cure, we must consider the root cause of a malady. The g’mara (יומא ט) discusses why our holy places were destroyed, comparing Shiloh and the first and second Temples in Jerusalem. Our particular concern is the destruction of the second Temple in Jerusalem, since this is the beginning of the exile that we yet struggle with and suffer from today, thousands of years later. Our g’mara tells us, “the second Temple period was a time of occupation with Torah and the commandments, and acts of kindness.
Why was it destroyed? Because of unwarranted enmity.” How are we to understand this?
How is it possible that large numbers of people are occupied with Hashem’s holy Torah, and acts of kindness; and are concurrently characterized by שנאת חינם – unexcused enmity?
This should scare us to the core! Isn’t this the very opposite of what we believe and expect of a Torah society? The very idea, the very possibility that Jews could be engaged in Torah study, in careful observance of the commandments, in acts of חסד/kindness to each other – and still hate each other at the same time? Yet this is precisely what our sages tell us characterized that period, and what we must still address and remedy.
It may be that the Netziv answered our perplexity in a famous responsum in Meshiv Davar (משיב דבר א סימן מד). A prominent Torah journal had published an editorial advocating the complete separation of observant Jews from other Jews in Europe. The Netziv wrote a lengthy response decrying this idea; analyzing and rejecting it as “like swords to the body and existence of the nation.” There the Netziv writes that during the second Temple period our nation was exiled and the Temple destroyed and the land cut off due to the ongoing public struggle between the P’rushim and the Tzadukim (Pharisees and Sadducees). This, he wrote, also brought about unjustified bloodshed because of the unwarranted enmity. When a Parush would see someone act leniently in a matter of Torah, he would judge him to be a Tzaduki (and therefore the enemy), even when this was simply an average Jew who happened to do wrong. But unwarranted enmity would make him judge this person to be an enemy in the great religious and social struggle, and violence would ensue.
The Netziv continues and says that such could certainly occur today, that one of the observant Jews would perceive that another Jew doesn’t behave the same as he in serving God and would judge him to therefore be a heretic and separate from him and they would end up persecuting each other.
We could, indeed, be occupied with Torah and acts of kindness; but still look down or askance at those very people we are helping or learning or davening with. The key to the cure is to first realize and deeply appreciate that the Torah does not require uniformity of us.
Yes, we all have to keep Shabbat and kashrut and give tzedakah. Yes, we all have to work to create individual and societal lives expressive of God’s will as revealed in His Torah. Yet time and again the Torah teaches us how that comes about through elements of diversity and individuality. Not free-for-all, make-it-up-as-we-go-along diversity; but a real diversity within Torah and tradition that comes about because of personality, character, style, and unique insights that result from real investment in Torah.
Consider that the holy menorah, the symbol and channel of Divine wisdom, had seven branches. Not one. Even though all the six peripheral lamps turned towards the center, they remained distinct. Each lamp had to burn on its own. Rav Avigdor Nevenzahl points out how this is a model for how each student eventually has to stand on his own, continuing but independent of what his rav has imparted to him.
Consider that even though we received one Torah as one people at Sinai (‘like one person of one heart’, Rashi to Ex. 19:2); the Torah rigorously preserves the identities (and therefore cultures) of the 12 tribes. Each tribe had its own flag and its own camp in the wilderness – though all centered around the mishkan/Tabernacle. In the Land of Israel each tribe retained its own territory, and through that some of its own customs and halachic behaviors. To create the Torah’s vision of a Torah society, we must maintain individual and distinct contributions that then work together synergistically. But we must realize and believe that the differences indeed lead to synergy. Only then will we not only tolerate differences; but we will value them and make good use of them.
Even with all our common obligations within the Torah, we must each find the particular path and style upon which we will make our particular contribution. What’s more, we must support each other and encourage each other to do so; and to rise ever higher in the heights of Torah. Then, Hashem will bless us to finally remedy the שנאת חינם, the unnecessary enmity which brought about our mourning and exile. Then we will be blessed to create a society in Israel that will be a blessing for all the nations.
כי ביתי בית תפלה יקרא לכל העמים – ‘for My house shall be called a house of prayer for all peoples.’ (ישעיה נו:ז/Isaiah 56:7).
It begins with us.
Originally posted August, 2011
Posted on | July 22, 2014 | By Guest Contributor | Comments Off
By Rebbetzin Tziporah Heller
“Even when you do what you know to be right…, you should feel humility and shame before Hashem.”
(Chouos Halevauos, Gate of Submission to Hashem, ch. 4)
I dumped my pocketbook out on the living room table, sure that the keys would come out of their hiding place, but they didn’t. It’s never good when you forget AMEN (Hebrew acronym for arnak, mafteichos and nayad — wallet, keys and mobile) before you leave the house.
This time it was more than unpleasant. Looking for the keys meant missing the last bus to the community where I was expected to speak. The women who arranged the evening were just beginning their journey toward greater observance, and coming late would potentially enforce some of their hoary old stereotypical images of chareidim.
I looked upward and said, “Hashem, You know where the keys are. If it’s Your will, open my eyes and let me find them.” I then put some money aside for tzedakah, re-examined the table, and found the keys where I must have looked but just not seen them. Hashem literally opened my eyes. I knew that my next response would be crucial.
How are you supposed to respond to an answered prayer?
There are several models. One is to react like an athlete who just broke a record: “Yes, folks, it was a lot of hard work, but I just kept going till I made it to the finish line.” In spiritual terms it might sound like: “I knew that davening would help. It works for me. I really had kavanah. It’s been so much easier since I learned through the sources. It’s just a skill like any other skill; since I mastered it everything is different.”
There are about four unnecessary references to self in this model, and no references to G-d. The subtle transformation of tefillah into what the Gemara calls “iyun tefillah” (Rosh Hashanah 16b) in the negative sense begins with subconsciously removing Hashem from the picture and substituting for it a curious form of self-empowerment. If you ever fall into this trap, try to recall the words spoken at Nachshon Wachsman’s funeral.
Nachshon was nineteen when he was abducted by Arabs on October 11, 1994. From the moment he was kidnapped his parents recognized that their son’s fate was determined by Heaven. Tens of thousands davened for him, including nonreligious mothers who lit Shabbos candles on his behalf.
No one will forget his father’s words to all those who had davened for his safe return: “G-d did listen to your prayers. Sometimes, just as a father would like to always say yes to all his children’s requests, sometimes he must say no, though the child may not understand why. So too our Father in Heaven heard our prayers, and His answer was no.” This response embodied absolute reliance on Hashem as was echoed by the mothers of the three kidnapped boys who unified the entire Jewish people in prayer. The words “regardless of the outcome, I will always have emunah” will never be forgotten.
This mindset leaves you open to make more and more supplications to the only One Who can really help. This is also called iyun tefillah, but it is of course seen as holy rather than at best a first step toward what tefillah is meant to be, or at worst a pathetic capitulation to your ego.
What are the mechanics of tefillah? Why even formulate words when the consequences are determined by Hashem, Who is fully aware of what we need the most?
Ramchal tells us (Derech Hashem, section 4, para. 5) that “In His infinite wisdom, Hashem created the world with rules and with order. One of His rules is that the created beings receive the flow of His goodness by being awakened to draw close to Him. The flow from Above, which descends, is in proportion to the awakening. The L-rd wants to give His creations daily all the goodness that they can receive. It is for this reason that prayer is the way that we draw down His blessing, which is given in accordance with what [His creatures] need, and what their position is in this world.”
Prayer is meant to draw you closer to Hashem. Ego can only take you further away from Him in every sense. When Hashem appeared to Avraham and asked him to leave everything and follow Him to the Land, He made promises. One of them was that He would empower Avraham to be a source of blessing. Avraham was humble enough to receive this gift. You can see this from the way he responded when his own prayers were not answered. He had beseeched Hashem to save at least one of the five metropolises that comprised the territory of Sedom. When his pleas were denied, his response was not anger toward Him, but the words,”I am dust and ashes” (Bereishis 18:32).
Avraham was unique in his humility because there is no doubt that had his request been fulfilled, he would have felt the very same way.
Reprinted with permission – Hamodia 18 Tammuz 5774/ July 16, 2014
Visit Rebbetzin Heller’s site at www.tziporahheller.com
Posted on | July 21, 2014 | By Mark Frankel | 26 Comments
On my recent trip to Eretz Yisroel, I had the good fortune to rent an apartment in Kfar David in Mamilla, very close to the Jaffa Gate. I davened almost every Tefillah at the Kotel, except for Shabbos when we were in Ramat Beis Shemesh. (As an aside, the apartment was great and priced at $160 a night off season. There are smaller ones for $100 a night. Email me at BeyondBT@gmail.com if you need more information).
Davening at the Kotel is amazing because it’s a Minyan factory and you get to join together with all types of Jews from the four corners of the world. However, I do find it distracting at Shacharis, between the people collecting Tzedakah and the simultaneous Minyanim going on at a somewhat loud volumne.
On my first Shacharis I went to the Vasikin minyan, which is at sunrise and is the best time to Daven according to the Shulchan Aruch. So here I was, at the best place-the Kotel, at the best time-sunrise, and with a great collection of Jewish souls from around the world. And to top it all off, since it was Vasikin every Minyan starts Shemoneh Esrai at the same time and the entire Kotel would be quiet together.
So I stepped into Shemoneh Esrai anticipating the sweet sound of silence, but unfortunately perfection was not to be found. There was one individual who was davening very loudly well into our Shemoneh Esrai. So there were 300 souls with the opportunity to join in Tefillah at the perfect time at the perfect place, but one person was out of step.
I decided to write three endings to this piece:
1) How does Hashem judge this situation. On the one hand the person was davening to Hashem in sincerity, but at the same time he was disturbing many other people in a situation where total quiet was a possibility.
2) I need to work more on my davening. If I really worked on it, I could daven anywhere without being distracted. Perhaps wanting or needing silence is really a deficiency in my davening.
3) We’re in Golus and even if we’re at the perfect place and the perfect time, it’s our souls that need correcting. That begins with me working on caring about this unknown individual as much before the Shemoneh Esrai as after. He’s a great Yid who made the same journey I did to daven at the perfect place and the perfect time. Even if he was mistaken in this one act, I make plenty of mistakes myself and I hope people judge me favorably.
So at the end of the day, maybe it was better that there was no silence. After all time, place and silence are external and davening is an internal act. And becoming a little more forgiving from this incident is probably more important than finding the perfect Time, Space and Soul at the Kotel.
Originally Published February 2010
Posted on | July 17, 2014 | By Administrator | Comments Off
Posted on | July 16, 2014 | By Guest Contributor | 1 Comment
By Rabbi Meir Goldberg.
More than 100 years ago in the city of Kiev, Ukraine in Czarist Russia, Mendel Beilis was accused of murdering a 13 year old gentile boy and using the blood for matzos. The viciously anti-Semitic government used the trial as a way of not only prosecuting Beilis, but the entire Jewish people as gentile hating murderers who deserved no sympathy. Not just Beilis but the Torah itself was put on trial for its attitude towards gentiles.
Jews from around the globe, religious and secular alike rallied around Beilis and pleaded with western governments to pressure the Czar’s government to stop this travesty of justice.
The chief Rabbi of Moscow, Rabbi Yaakov Mazeh, a gifted orator and spokesman, was called upon to defend the Torah’s teachings vis-à-vis non-Jews.
“The Talmud views non-Jews as sub-human,” charged the prosecution. “Yevamos 61 states ‘You are called Adam but non-Jews are not called Adam’.”
“You are misunderstanding the Talmud,’ countered Rabbi Mazeh. “The Talmud means to say that the Jews are called Adam, meaning that they are all like one person and not many disparate peoples who just happen to comprise a nation. When one Jew is in pain, we all feel that pain. This trial proves it. Here we have one Jew in Kiev accused of a crime he did not commit and Jews around the world rally to his side. Would non-Jews around the globe care about a non-Jew in Kiev who was falsely accused? They are not Adam – a single entity, but rather a group of individuals.”
Rabbi Mazeh’s words have never been truer than in these past weeks as Jews from all walks of life, Sefradi and Ashkenazi, Dati Leumi, Charedi and secular all cried out in the pain of our three boys, their parents and families. Our nation, desperate for achdus, banded together as all of klal Yisroel turned as one towards our Father in Heaven, beseeching Him to return the boys home safely and after their murder, crying out in their memory. While we may fight and bicker with one another, even bitterly, we are fundamentally one people, one heart, one soul.
So what can we as a zchus for the memory the three boys?
The agony of the parents of the kidnapped boys, even prior to the discovery of their murder, was unimaginable, waiting up nights, longing to hear from them. The terror of having a child snatched from us is too much to bear. To a great extant, Hashem is missing so many of His children, ‘kidnapped’ by lives of secularism, far from living lives of purpose, meaning and closeness to Hakadosh Baruch Hu. According to one study, 71% of non-orthodox American Jews will not marry Jewish. Yet during this time of beautiful hisorerus, we witnessed ostensibly secular Jews, seemingly far from Yiddishkeit, daven and perform mitzvos in their brother’s zchus and they continue to do so in their memory.
Rabbi Shay Schachter of the White Shul in Far Rockaway, was sent as a shliach on behalf of his shul, to be menachem avel the families of the three boys. He writes the following,
“In the middle of our flight, the stewardess began to speak with me, and we got into a very pleasant conversation. She then inquired when I was planning to return back to the States, and I said I would only be staying until until after Shabbos, and I would then be returning home. She said “just four days? What kind of trip is that?” And I proceeded to tell her that I was sent by our shul to visit the three respective families, to deliver our beautiful letters, and to let them know that the affection of their beloved brothers and sisters in America, knows no bounds.
She immediately began to cry uncontrollably, and said, this kehillah of yours is something unique and something incredibly special. For you to get on the flight is no big deal; but this speaks volumes about your kehillah, that this is what they feel is important. This is where their hearts are, and this is what is occupying their minds – how incredible!
So the stewardess proceeds to make an announcement in tears, to a plane filled almost to capacity with Birthright groups; “Rabotai! We have on our plane, a shliach Mitzvah! Come meet a Rabbi who was sent by his Kehillah to perform the great mitzvah of nichum aveilim, for those whom they feel are their own brothers and sisters! Our plane is safe because we have a shaliach mitzvah on board with us!”
This led to a whole pandemonium, and after I finally got to sit down again, the young man next to me informs me that he is 26 years old, from Seattle Washington; he works in a national zoo, and is going to Israel for his first time. He then proceeds to tell me that he was so inspired by our kehillah, and that he would like to borrow my Tallis to do a mitzvah that he has not done since his Bar mitzvah celebration (at age 16) in memory of the three precious neshamos.
I gladly gave him my tallis and then proceeded to ask him if he knew how to recite a bracha. He said “sure I do”, and went on to take out a small piece of paper from his pocket, and recited the “Tefillas Haderech”. This was the one and only Hebrew Bracha that he was familiar with, so he decided to recite it as well on the Tallis.
He then asked to borrow my Tefillin as well, which was followed by a long conversation with the other members of the plane, who were all taking pictures of this highly unusual scene.
But that wasn’t it; after a few minutes he turns to me and says “Rabbi, I am so inspired, but in Seattle Washington we don’t have these boxes. But I want to continue to do something special for these three precious souls, even after I return home. So what would you suggest I do?”
I was in complete shock, and overwhelmed with emotion, so the Satmar Chassid in the next row turns to this tattood and pierced young man and says, “Sweet Jew, if you promise me you will try and wear these Tefillin each and every day, I promise I will have a pair sent by FedEx to your home in Seattle Washington by the time you get back from Israel!” They then exchanged phone numbers and information, and the deal was done.”
This is an incredible time in Klal Yisroel.
It would behoove us to seize these precious moments of national unity and reach out to our not so distant brethren with bonds of love in order to draw them nearer to their Father.
Posted on | July 15, 2014 | By Ross Kryger | 7 Comments
Before I became frum, I lit Channukah candles (I miss my purple and gold yarmulke), I didn’t eat bread on Pesach (I was stringent–it had to be bread davka) and I fasted on Yom Kippur. Even in college I fasted the whole day, and as soon as the sun finally went down (behind the administration building), the pepperoni pizza was mine. I deserved it after a day of affliction. Little did I know that other days of affliction dotted the Jewish calendar, too.
Just a few weeks after I joined my friend in his BT yeshiva, it was the 17th of Tammuz. I was given a briefing (very brief), and was told it was a fast day. Being natually respectful (and too shy to protest), I went along with it and during the early afternoon, I found myself sitting by my dirah window overlooking the Kosel while my friend was “praying Minkah” in the yeshiva. My stomach started to rumble. There was no one around, and I did have a stash of wafers under my blanket for emergencies. I glanced at the Wall, then at my cookies, then at the Wall. Do I miss what had been in the airspace above that wall? Ok, whatever, but mourning takes energy, doesn’t it? After all, when I used to go to a shiva in America, there was tons of food there. Wall vs. wafers [rumble!]…the wafers won.
I hid the evidence and dusted off the fingerprints…I still remember how amazed my friend was that I fasted so well.
Just three weeks later, another fast day. I didn’t eat, but I did manage to sneak into a chair every once in a while. I certainly didn’t greet anyone (my shyness came in handy again.) It was more than a little frustrating as it was so new, even though the very basics in yeshiva gave me a general idea. The fact is that as the first few years went by, I felt like I was lacking certain connections in all the holidays and fast days.
One year, I went to hear Rav Shlomo Brevda talk about the three weeks. Like so many others, he acknowledged that it’s very hard to mourn something that we never had. But unlike so many others, he spent much time going into great vivid detail (as he does so well) about what life was like when there was a Beis HaMikdash. (I heard that there are tapes for kids with this theme, and I’m not ashamed to admit that I’ve learned quite a lot from children’s tapes in general!) Oh, really? So many miracles? This is what we lost? It was a step in the right direction, and another piece in the puzzle.
Nineteen years have gone by, and I’ve gained each year more pieces to the puzzle, about every holiday. As I look back, I see every holiday is a little different as I saw it before, (my impressions of Pesach are drastically different than even ten years ago!) and as every year more puzzle pieces are added, I get the sense of a whole picture coming together. Very slowly, but it’s coming. It takes a lifetime, but the satisfaction of looking back a few years and seeing some progress is tremendous chizuk. I’ve come a ways since munching on wafers in front of the Kosel on the 17th of Tammuz (really representative of the state of nonfrum Jewry as a whole). And believe it or not, the fasting even gets easier every year! I have never characterized myself as a spiritual fellow, but I see that the connections do come. What a great feeling!
So if you ever feel down about not growing, know it’s not true. It’s happening and it’s slow, but that’s the way it’s supposed to be–little steps, always little steps which are permanent. May we always continue to grow, and may your fast be even easier than last year.
Reposted from July 2009
Posted on | July 14, 2014 | By Mark Frankel | 1 Comment
With good reason, many Jews throughout the world have been focused on Achdus. However, Achdus is easy to give lip service to, but harder to put into actual practice. Rabbi Meyer Schiller gave a great shiur a few years back providing a framework and a deeper understanding of Achdus. You can download Rabbi Schiller’s shiur by right clicking with your mouse on this link and choosing save as to download it to your computer. If you want to stream the file to your computer, just click on this link.
We can achieve Achdus at a practical personal level, by working on deepening our connections to fellow Jews. Rebbetzin Tziporah Heller gives some simple advice on this topic that resonates with me. She relates that whenever we are talking to somebody, two thoughts should go through our minds: “What can I learn from this person?” and “What can I give to this person?”.
In regards to giving, there are many ways to fulfill this mitzvah. It can be a listening ear, an encouraging word, or a piece of appropriate advice.
The power of giving good advice hit me yesterday as I was reading an emailed article entitled, “Tips for an Easy Fast”, by Ira Milner, R.D. a registered dietician. Some googling revealed that Mr. Milner wrote an article entitled “Helpful Tips to Insure an Easier Fast” in Jthe ewish Action Reader, Vol. 1. Noble Book Press Corp (New York, 1996). pp.142-5. That article was summarized and posted on the Internet in recent years, so 18 years after the easier fasting advice was originally given, people are still benefiting from it.
Thank you Mr. Milner. For those who have not seen it, here is a recap of the article “Helpful Tips to Insure an Easier Fast” by Ira Milner, R.D.
1) The first source of your discomfort is the body’s need for water. Water is involved in practically every bodily function, and if you provide the body with enough fluids, it will help you function as a whole. So, the day before the fast, remember to drink, drink and DRINK. (When you go from room to room, carry a tall glass of water as a reminder.) Your regular daily intake is supposed to be six to eight 8 oz glasses. The day before a fast, that should be upped to eight to ten glasses. (Do the math: That means one glass every hour between 9:00 am and 6:00 pm.) Warning: Although you may think cola, coffee and tea also supply water, the diuretic properties of caffeine make those beverages inadvisable. Remember also that most fruit are more than 80% water, and vegetables are from 70-95% water.
2) Decrease protein. Protein attracts water, and too much of it can leach water from body tissues. In extreme cases, dehydration could result from consuming too much protein because the extra protein pulls out water that is later needed to remove the waste products from the body.
3) Increase Starch and Fiber. Simple carbohydrates (chocolate bars and candies) are sugars. Complex carbohydrates (whole grain breads and cereals, pasta, potatoes and legumes) are starch and dietary fibers. Although during digestion both break down into glucose, complex carbohydrates take longer to break down, and help ease the pangs of a fact. (Think of what the marathon runners eat the night before their run.)
4) Decrease salt, spices and fried foods. What happens in your body when you eat them? Your blood level of sodium rises. This stimulates the brain’s thirst receptor, which triggers the thirst sensation. In addition, since water is required to remove salt from the body, it further increases the body’s need for water.
5) Avoid caffeine. If you regularly drink more than two to three cups of coffee per day, taper off several days before. Although technically caffeine is not addictive, the body becomes accustomed to its stimulant effect, and suddenly abstaining from it will inevitably produce the ‘withdrawal headache’.
6) Two other ways to minimize water loss the day before a fast: Don’t exert yourself too much and stay out of the sun.
So what is your meal before a fast? Chicken soup, roast beef, and a tall glass of cola? That’s a no-no-no. Here’s a suggestion:
Whole grain challah
Steamed vegetables or tossed salad
Lots of plain water
Wishing an easy & meaningful fast. May all our prayers be answered.
Posted on | July 10, 2014 | By Administrator | Comments Off« go back — keep looking »