Category Archives: Archives 5771

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Adar II 5771 – Purim – Inner Simcha

 

Purim - Inner Simcha Adar II 5771
Purim – Inner Simcha
by Mrs. Ilana Cowland

Mrs. Ilana Cowland has been living in Jerusalem with her family for seven years. Prior to that, she ran the Women’s Educational Programme in Aish UK. Mrs. Cowland is an international lecturer in women’s issues and relationships, and she has been involved in educational administration. She now works as a Rakezet and Inyanei Noshim teacher in Tomer Devorah and Baer Miriam in Jerusalem and runs sholom bayis workshops for married women in and around the Jerusalem area.

Us Jews get a big kick out of feeling so proud of ourselves that we have such a holy and focused new year whilst the rest of the world is partying and yet, when it comes to Purim, the holiday we consider our holiest, what do we do? We get drunk!! What’s going on?

The Orchos Tzadikim teaches us that simcha is inside all of us. That’s a very heavy statement. It means that simcha is not found outside, meaning it’s not my circumstances that make me happy. Two people can be experiencing the same difficulties in college, at home, whilst dating and one person is totally in tune with her internal sense of simcha whilst the other is feeling depressed. So if it’s not the circumstances getting in the way of me feeling happy, what exactly is? Read the next sentence slowly, it’s very important. It’s not the circumstances that get in the way, it’s the thoughts I process regarding the circumstances. We both had an impossible paper today. I say, it was so hard, I’m failing, you say, it was so challenging, I’m learning. Same paper? Yes, same paper. Your thoughts were in line with your sense of simcha and mine stood in the way. My ability to be healthy and happy is inside me, as we see it in every little child. I can create a script of thoughts that separate me from it and end up being defined by my negative thoughts instead of my natural simcha.

On Yom Kippor, the quick route to holiness, we remove ourselves from the pull of our body by fasting. On Purim, we take it one step further. To feel the power of my soul, the power of my joy and my joyful connection to Hashem, we remove ourselves from the pull of our thoughts, as symbolised by getting drunk. When my thinking is removed, I have access to joy. Even when you don’t get drunk this year, and even when Purim’s over and there’s a whole year to go before the alcohol reemerges, remember the lesson of Purim. When your negative thinking doesn’t distract you, you’re on the way to blissful simcha, health and well being that’s waiting inside of you for you to find.

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Nissan 5771 – Tzei Ullmad – Our Special Relationship with Hashem

 

Tzei Ullmad - Our Special Relationship with Hashem Nissan 5771
Tzei Ullmad – Our Special Relationship with Hashem
by Rabbi Menachem Nissel

 

The Haggada’s choice of the words “Tzei Ulmad”, – “go out and learn (from the story of Lavan pursuing Yaakov)” seems strange. Why not just say learn from the story of Lavan, why do I have to “go out” in order to learn?

The Vilna Gaon explains that it is impossible to understand the events in this story without going outside of your personal perspective. On the surface, Lavan seems like your friendly sort of father-in-law. He is concerned for Yaakov, is hurt that he left without saying good-bye, and misses his daughters and grandchildren.

Only if you step outside of the story, can you see Lavan’s true intentions. Lavan wanted to totally destroy Yaakov’s household. Hashem came to Lavan in a dream and warned him not to hurt Yaakov. With this “inside scoop” we can now see that Lavan is worse than Pharaoh, who only wanted to destroy the males. And we see a powerful example of how Hashem constantly protects us behind the scenes.

This segues nicely with another idea of the Vilna Gaon on the siddur. We say at the end of the first bracha of Shemoneh Esrei “melech, ozer, umoshia umagen”, “the King, the Helper, the Savior and Shield”. The King watches over you on three levels. First, you try your best and He helps you. On the second level, you are helpless and He saves you. On the highest level He protects you behind the scenes without your realizing it. This level is called “magen” – shield. Only by stepping outside of what is happening can you see this level of Divine protection.

The first bracha of the Shemoneh Esrei represents the essence of the relationship between Klall Yisrael and Hashem. It climaxes and is summarized with the words “magen Avraham”. Avraham dedicates his life to Hashem and Hashem constantly works behind the scenes – even when He seems hidden – to protect Avraham.

On seder night we reconnect to this special relationship with Hashem. And it can be understood through the word “Tzei”. Perhaps these two ideas of the Vilna Gaon are alluded to by the use of the word “Tzei”. The gematria of “Tzei” is 91. When you add the two letters (a valid gematria method known as “kollel”) you get 93, which is the gematria of the word “Magen”.

Too often we feel lonely and sometimes abandoned by Hashem. Our lives are filled with stresses and challenges and Hashem seems distant. On seder night we are challenged to step out of our self imposed boxes and make an effort to observe hashgachah pratis. Then we see Hashem is everywhere. And even in our darkest moments he has been there all along, lovingly nurturing and protecting us.

Chag Kosher V’Sameach!
Menachem Nissel

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Iyar 5771 – Making Our Days Count

 

Making Our Days Count Iyar 5771
Making Our Days Count
by Rabbi Ilan Segal

 

Rabbi Segal hails from South Africa and has been in Chinuch for many years. He is the Menahel of Afikei Torah and he lives in the Har Nof Neighborhood of Yerushalayim with his wife and family.

A man planned to spend the day fishing and needed to buy some bait. He saw a shack on the shore with a sign that said “1 can of worms-$1.00”. Approaching the old man at the window, he wondered how much bait there was in a can and if just one would be enough for his day’s fishing. So he asked “How many worms are there in a can?” “Listen son,” said the bait seller, “I’ll do right by you, but life is much too short to be counting worms”.

Some things are counted and some aren’t. Eggs are sold by the dozen so each one counts. Beans are sold by weight; the number is not significant.

In the Halachos of Bittul there is a concept “Davar shebeminayn eino batel” Something that is counted cannot be Batel. Often, a small proportion of Issur that mixes with heter can be disregarded if there is a sufficient quantity of Heter. But if the Issur is an item which is sold by number, not in mass, then it can never be batel. Why? Because counting indicates that each individual object in the count is significant. Something which is important enough to be counted can’t be nullified.

One Succos I had a visit from a not yet religious family. I showed them my Lulav and Esrog and the husband was curious as to what an Esrog cost. I explained that prices range from 50 shekels to thousands depending on the quality of the fruit. He said: “So they’re not the kind of fruit that you would see in Supermarket for 6.50 shekel a kilo.” “Definitely not,” I said. He turned to his wife and said “See, I told you those fruit in Supersol weren’t Etrogim!”

We count Esrogim – we don’t count worms.

For 7 weeks we have an incredible Mitzvah which requires us to count our days. Through Sefiras HaOmer we go through an annual exercise to remind ourselves how precious every single day is. Days which are counted are days which are appreciated. They are significant and can never be Batel.

As Dovid haMelech said “למנות ימינו כן הודע ונביא לבב חכמה”.

We count our days so that our days will count!

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Sivan 5771 – Can You Count On Me?

 

Can You Count On Me? Sivan 5771
Can You Count On Me?
by Rabbi Jonathan Taub

 

Rabbi Jonathan Taub, originally from London, lives in Har Nof, Yerushalayim. He is privileged to have the opportunity to teach in a number of Yeshivos and Seminaries in Yerushalayim. A fan of the Malbim, he wrote “The Malbim Esther” and co-authored “The Malbim Haggadah”. His teaching aim is to show the “wow” in Torah.

It is not a coincidence that the festival of Shavuos occurs when we are in the middle of Torah readings from Sefer Bamidbar.

The Shulchan Aruch (Orach Chaim 428:4)

“We always read Parshas Bamidbar before Shavuos”

Why is it important to read Bamidbar before the festival commemorating Matan Torah?1

* * *

In non Jewish circles the five Chumashim are called Genesis, Exodus, Leviticus, Numbers and Deuteronomy.

I want to focus on why we call the Sefer by the name “Bamidbar” and not “Numbers”.

It is true that the opening Parshiot of the Sefer describe the counting of Bnei Yisroel. However the name “Numbers” is not one which expresses a Torah outlook. Let me explain why not:

In an article written by the Chief Rabbi Jonathan Sacks, he pointed out that for every Jew there are more than 180 Christians and 100 Muslims. More than three thousand years after Moshe said following it is still true:

“It is not because you are more numerous than all other nations that Hashem had affection for you and chose you – but because you are the fewest of people. (Devarim 7:7)

There is a fascinating passage in the Torah:

“When you take a census of the Israelites to count them, each one must pay Hashem ransom for his life when they are counted. Then no plague will affect them when they are counted”. (Shemos 30:12)

There is a clear message – it is dangerous to count Jews. Centuries later Dovid Hamelech ignored this warning and disaster struck the nation. Why is it dangerous to count Jews?

Rabbi Sacks put it beautifully:

“Nations take censuses on the assumption that there is strength in numbers. The larger the people, the stronger it is. That is why it is dangerous to count Jews. If Jews ever believed that their strength lay in numbers, we would give way, G-d forbid, to despair. In Israel they were always a minor power surrounded by great Empires. In the Diaspora, everywhere they were a minority.
Where then did Jewish strength lie if not in numbers?
The Torah gives an answer of surpassing beauty. G-d tells Moses: Do not count Jews. Ask them to give and then count the contribution. In almost every age Jews have given something special to the world…
The simplest explanation is that to be a Jew is to be asked to give, to contribute, to make a difference”.

To call the Sefer Numbers would be to miss the point. Why, though, is it called Bamidbar?

* * *

The Medrash at the start of Bamidbar Raba (1:7) teaches:

“And Hashem spoke to Moshe in Midbar Sinai” – anyone who does not make himself like a Midbar – open to all – cannot acquire wisdom and Torah – as it says “in Midbar Sinai”.

The Torah is given in a Midbar to teach us that we have to be totally open to those around us – the Midbar is not an enclosed area – anyone can enter. Torah is only for those who understand that they have to care about those around them. Before the festival of receiving Torah we have to learn the message of “Midbar”.

I have every confidence that the Torah you have learned here in Eretz Yisroel was not just for yourselves, but will help each of you make your contribution to the world.

* * *

So we don’t read “Numbers”2! We read “Bamidbar”!!

We know – although we don’t count Jews, every Jew counts!

Wishing you every success,
Rabbi Taub
(972-2-651-8423)

 

1 – This year is a rare exception – we read Bamidbar and Nosso before Shavuos. This only occurs in a leap year when Rosh Hashana falls on Thursday.
2 – In truth our Rabbis call Sefer Bamidbar by the name “Chumash Hapekudim” – (Mishnah Yoma ch. 7), which many translate as “The Book of Numbers”. However “Pekudim” is perhaps better translated as “appointments” – each Jew was counted to be given his role and purpose in Hashem’s world – plan (see Rashi in Bamidbar 1:50). This fits beautifully with the idea of contribution that we are learning. (See also the introduction of the Netsiv to his commentary Ha’Emek Davar on Sefer Devarim.)

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Tammuz 5771 – When the Wind Blows

 

When the Wind Blows Tammuz 5771
When the Wind Blows
by Mrs. Miriam Kahane

 

Mrs. Miriam Kahane hails originally from Memphis, Tennessee. She herself went to Michlalah for seminary and today she is a Mechanechet at Michlalah. Her special southern openness and appeal help to make her a popular teacher and confidante to her students. She lives in Yerushalayim with her husband and children.

In Tehillim (perek 92) we read: “tzaddik katamar yifrach k’erez balvanon yisgeh” – “A tzaddik will flourish like a date palm, like a cedar in Lebanon he will grow tall.” The Yalkut Shimoni explains that an erez, a cedar, has many roots and even if all the winds in the world would blow at it, it will not move from its place.

Imagine a wheat field. A wind blows. The stalks sway to the left. Another wind blows. The stalks sway to the right. Back and forth, back and forth, at the mercy of the wind. Now imagine a forest filled with cedar trees; big, strong cedar trees. A wind blows. The trees don’t move. Another wind blows. The trees don’t budge. Strong. Unwavering. Firmly rooted in their place.

This is a tzaddik. And this is why the tzaddik is compared to a cedar in Tehillim. A prerequisite for being a tzaddik is that you are strong like an erez, unmoving like an erez. A tzaddik stands strong even against the most powerful winds. A tzaddik knows what is true and right and he is not “swayed” from one side to the other.

This does not mean that we must become rigid, uncompromising people. A person can remain firmly rooted in her beliefs and principles and at the same time bend a little here, compromise a little there, but she is not being blown by the wind because she is bending as a result of her own conscious decision. Sometimes she compromises for the sake of shalom, sometimes for kibud av v’aim. Sometimes her da’as Torah told her to. But she is bending because she chooses to, not because of the power of the winds around her.

Some of you have returned from Seminary just a few short weeks ago. Some of you have been back from Seminary for years. You all have made commitments while in Eretz Yisrael. You all have grown in your ruchniyus, in your dikduk b’halachah, in your middos, tznius and tefillah. You must always keep your roots firmly planted in the Torah that you learned in Eretz Yisrael and when the winds get strong (and they will), be like an erez. Do not let the winds blow you from what you know is emess.

Chodesh Tov!