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yes please continue
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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » מאנטאג יוני 02, 2014 10:10 am

בהמשך רי"ב סעיף ב
Hahel's editor writes
If you are in doubt as to the appropriate brachos on the cheesecake you will be consuming—why not bring two to your Rav—one for the Shaila—and one to him for Shavuos


But only
if you know the Rav will eat from your kitchen
and his Rebetzin does not make the Rebetzin's cheese cake

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זיך איינגעשריבען אום: דאנארשטאג מארטש 10, 2011 10:03 am
לאקאציע: בין גברא לגברא

תגובהדורך msp » דינסטאג יוני 03, 2014 8:26 am

that is a sensible comment
חכלילי עינים מיין ולבן שנים מחלב

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זיך איינגעשריבען אום: פרייטאג מאי 14, 2010 4:13 pm
לאקאציע: משנה מקום יעדע שטיק צייט

תגובהדורך משנה מקום » זונטאג יולי 06, 2014 10:45 pm

שיינע סחורה דא

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

From: Hakhel Organization"s Daily Email

תגובהדורך קיקיון » מאנטאג יולי 28, 2014 11:19 am

hakhel.PNG


מקור ווייסט איינער?

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זיך איינגעשריבען אום: דאנארשטאג מארטש 10, 2011 10:03 am
לאקאציע: בין גברא לגברא

תגובהדורך msp » מאנטאג יולי 28, 2014 11:35 am

from the holy baal shem tov
חכלילי עינים מיין ולבן שנים מחלב

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

from the archives of Reb Matis Wolfberg Esq

תגובהדורך קיקיון » מיטוואך אוגוסט 13, 2014 12:21 pm

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

From: Hakhel Organization"s Daily Email

תגובהדורך קיקיון » דינסטאג אוגוסט 26, 2014 10:35 am

א שיינער איינפאל פון א פלעטבושער BEN TORAH
את צמח דוד וכ'
This bracha is the only bracha in Shemone Esrei that begins with the word Es, which is a word that is somewhat difficult to translate. We may at least suggest that it represents the great importance of this bracha--as it extends in scope from the aleph to the taf--spanning through the entire aleph bais to demonstrate the importance of the Moshiach to us.

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זיך איינגעשריבען אום: דאנארשטאג מארטש 10, 2011 10:03 am
לאקאציע: בין גברא לגברא

תגובהדורך msp » דינסטאג אוגוסט 26, 2014 3:03 pm

cute
חכלילי עינים מיין ולבן שנים מחלב

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » מאנטאג סעפטעמבער 29, 2014 6:10 pm

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זיך איינגעשריבען אום: דאנארשטאג מארטש 10, 2011 10:03 am
לאקאציע: בין גברא לגברא

תגובהדורך msp » דינסטאג סעפטעמבער 30, 2014 8:29 am

דרינגט אריין טיף טיף.....
אויטש
חכלילי עינים מיין ולבן שנים מחלב

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

FROM HAKHEL'S DAILY EMAIL

תגובהדורך קיקיון » מאנטאג אוקטובער 27, 2014 10:27 pm

קאוד: וועל אויס אלע

LOOK AROUND YOUR SEAT: Sometimes as we are eating, we may allow the area around our place or seat to become unkempt with crumbs, overflow food, and stains of various kinds. It is important for us to recognize that just as we should envisage ourselves in Hashem’s Presence when making a bracha (Baruch Attah Hashem), we are also in Hashem’s Presence during the time that we are eating as well. If a major client, an in-law, or a leading personage was to come by as one was eating--how would he be sure to keep the spot? It should not make a difference at all if they do or do not come by--one is always in Hashem’s Presence!

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זיך איינגעשריבען אום: דאנארשטאג מארטש 10, 2011 10:03 am
לאקאציע: בין גברא לגברא

תגובהדורך msp » דינסטאג אוקטובער 28, 2014 5:40 am

A point well made!
חכלילי עינים מיין ולבן שנים מחלב

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

FROM HAKHEL'S DAILY EMAIL

תגובהדורך קיקיון » מאנטאג נובעמבער 10, 2014 5:31 pm

קאוד: וועל אויס אלע

Chazal teach that although Avrohom Avinu worked so laboriously to feed and wait-on his guests. However, because Avrohom sent Yishmoel his son to bring the water to his guests, Hashem also sent us the gift of water only through a Shaliach in the desert.  What was wrong with training Yishmoel in this task--after all was he not “the next generation”?  HaRav Moshe Feinstein, Z’tl, answers that the best training for the next generation--even more than having them do something themselves--is for them to watch you perform the Mitzvah--and perform it properly.  Just as the image of Yaakov Avinu remained with Yosef, and prevented him from sinning, so too will the picture of Chesed be ever imprinted in the follower’s mind--to reflect upon, to replicate, and to emulate--when the time comes…and it is really their turn!

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זיך איינגעשריבען אום: דאנארשטאג מארטש 10, 2011 10:03 am
לאקאציע: בין גברא לגברא

תגובהדורך msp » דינסטאג נובעמבער 11, 2014 4:04 am

true
חכלילי עינים מיין ולבן שנים מחלב

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » פרייטאג דעצמבער 05, 2014 12:35 pm

אזמ.gif

credit Rabbi Leibie Sternberg of Kehilas Prozdor

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » זונטאג דעצמבער 07, 2014 11:26 pm

קאוד: וועל אויס אלע

Limiting is Liberating
by Rabbi Eli Glaser
 
This week’s Torah portion includes the famous reunion of Yaakov and Esav, brothers at polar opposites of the spiritual spectrum meeting for the first time in 20 years.
 
Esav inquires about Yaakov’s large family, “מי אלה לך - Who are these to you?” (Bereishis 33, 5). Yaakov responds,ויאמר הילדם אשר חנן אלקים את עבדך"  - The children whom HaShem has graciously given your servant.”
 
Why is this puzzling to Esav? It’s not unusual for one to develop a sizeable family after two decades. The Pirkei D’Rabbi Eliezer explains the dialog: Esav asked, “What are you doing with these? I thought we made a division – I would take this world (immediate gratification) and you would take the World to Come (eternal pleasure and meaningful goals)? If so, what are you doing with children? They are a function of this world.”

קאוד: וועל אויס אלע

 
Through Esav’s eyes, it’s all or nothing. Either one is immersed in feeding physical desires and living for the moment, or else completely isolated and distant from any worldly pleasures while focusing exclusively on the spiritual component of eternity.
 
Yaakov answered that enjoying the fruits of this world while prioritizing them in the context of a greater purpose doesn’t have to be a contradiction at all. It all has to do with proper boundaries.
 
Bearing children, raising families – and pretty much everything else in this world – require appropriate guidelines and measures in order to achieve true happiness and ultimate success.


קאוד: וועל אויס אלע

Discipline and structure are vital for adults and children alike. It’s not limiting, it’s liberating.
 
This concept was an anathema to Esav. He was ruled by his desires – a true בעל תאוה – unable and unwilling to reel in his wants, wanting only to run after his every thought. Controlled by cravings, he was a prisoner of his own pride and pleasures. Excess wasn’t extra, it was expected.
 
When we make a siyum, part of the hadran declaration is, “We arise early and they arise early; we arise early for the words of Torah, while they arise early for idle words. We toil and they toil; we toil and receive reward, while they toil and do not receive reward. We run and they run; we run to the life of the World to Come, while they run to the well of destruction.”
 
Arising early means having taken care of our body through proper rest. Toiling and running can only be maximized through a healthy body fueled by nutritious food. There’s no contradiction at all. In fact, one is required to achieve the other.

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

FROM HAKHEL'S DAILY EMAIL

תגובהדורך קיקיון » מיטוואך דעצמבער 17, 2014 6:37 am

קאוד: וועל אויס אלע

The Ponovezer Rav, Rav Yosef Shlomo Kahaneman, Z’tl, said that after the Greeks forbade the Jewish children from learning Torah, their parents had to ‘bribe’ them with gifts to get them to learn once again. Giving gifts on Chanukah commemorates that aspect of the Chanukah miracle.

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » מיטוואך דעצמבער 31, 2014 12:26 pm

6404

קאוד: וועל אויס אלע

A certain yeshiva bochur was very disruptive and the Rosh Yeshiva spoke to him many times without success. Before ejecting him from the Yeshiva, the Rosh Yeshiva went to discuss it with Rav Whoever, who after careful analysis, agreed that he should be asked to leave. With tears in his eyes, Rav Whoever said “His mother will come crying to me, but to prevent further damage to others, he should be sent away”. Then Rav Whoever added, “But perhaps, you should try one more time”. The Rosh Yeshiva returned and told the bochur, “I have just come from Rav Whoever, and he says that that you can be Matzliach” (and he was).

קאוד: וועל אויס אלע

 A few weeks later, another bochur sought admittance to the yeshiva, but he was very behind, and did not have a good head. A tutor would help, but the Rosh Yeshiva did not have money to pay one. Rav Whoever advised him to pressure the father. “What if he is unwilling to pay ?” the Rosh Yeshiva asked. “Then ask the bochur himself” Rav Whoever replied. “And if he also won’t pay ?” “Then” Rav Whoever said, “Do not admit him, and you are Potur from helping”. The Rosh Yeshiva asked, “Just a few weeks ago Maran was crying over ejecting a disruptive bochur, and now, over money, we should not accept this one ?” Rav Whoever replied “If he is not willing to exert himself, he will never be Matzliach” (and he wasn’t).

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

FROM HAKHEL'S DAILY EMAIL

תגובהדורך קיקיון » מיטוואך ינואר 28, 2015 8:26 am

קאוד: וועל אויס אלע

 
CELL [PAUSE] PHONE: As a technique to curbing one’s new-age instinct to pick up or take out his cell phone whether or not it is ringing, vibrating or otherwise emitting some form of noise--may we suggest that in all events one pause for a moment to consciously decide whether or not he should be picking up the phone at that moment. Even if in most instances he decides to do so, the moment of reflection will serve to modify the action from one of animal-like instinct to a reasoned decision of a human being. Hopefully, over time, one will advance and improve his discretion as to the time and place of his cell phone usage. Hakhel Note: As one mechaneches put it: “Don’t let your phone entrap you--if you do, it will truly become a (jail) cell for you!


Don’t let your phone entrap you--if you do, it will truly become a (jail) cell for you

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » מיטוואך ינואר 28, 2015 7:36 pm

6739
א סופר שרייבט
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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

WHAT'S IN IT FOR US? BY RABBI ELI GLASER

תגובהדורך קיקיון » דאנארשטאג פאברואר 05, 2015 11:16 pm

6820

קאוד: וועל אויס אלע

WHEN HASHEM WAS READY TO GIVE THE TORAH, HE FIRST WENT TO ALL THE NATIONS OF THE WORLD AND OFFERED IT TO THEM. ONE AFTER ANOTHER, THE NATIONS ALL ASKED, ‘WHAT'S WRITTEN IN THE TORAH?’
“FINALLY HASHEM WENT AND OFFERED THE TORAH TO THE JEWISH PEOPLE. THEY ACCEPTED IT SIGHT UNSEEN, AS THE TORAH SAYS (SHEMOS 24:7): ‘WE WILL FIRST DO THE TORAH, AND THEN WE WILL UNDERSTAND IT,’" (MIDRASH SIFRI, DEVARIM 33).
A COMMON MISCONCEPTION IS THAT THE JEWISH PEOPLE ACCEPTED THE TORAH ON BLIND FAITH - “נעשה ונשמע – WE WILL DO AND (THEN) WE WILL UNDERSTAND.” HOWEVER, SHORTLY BEFORE KLAL YISROEL UTTERED THESE AWESOME WORDS, HASHEM BEGAN HIS PROPOSAL BY SAYING, “YOU HAVE SEEN WHAT I DID TO EGYPT, AND THAT I HAVE BORNE YOU ON THE WINGS OF EAGLES AND BROUGHT YOU TO ME. AND NOW, IF YOU LISTEN WELL TO ME AND OBSERVE MY COVENANT, YOU SHALL BE TO

קאוד: וועל אויס אלע

ME THE MOST BELOVED TREASURE OF ALL PEOPLE, FOR MINE IS THE ENTIRE WORLD,” (SHEMOS 19:4,5).
DURING THE PREVIOUS YEAR, THE JEWISH PEOPLE HAD CLEARLY SEEN THE OMNIPOTENCE OF HASHEM AS HE OVERTURNED EVERY ASPECT OF THE NATURAL WORLD, DEMONSTRATING HIS SOLE CONTROL OF THE UNIVERSE WHILE EXECUTING THE TEN PLAGUES ON THE EGYPTIANS. THERE WAS ABSOLUTELY NO DOUBT THAT THE AL-MIGHTY WAS THE INFINITE CREATOR AND SUSTAINER OF THE UNIVERSE, WHO PUT ALL THINGS INTO BEING, WROTE THE RULES OF NATURE AND HAD CONSTANT SUPERVISION ON THE BIGGEST AND SMALLEST ELEMENTS OF CREATION.


קאוד: וועל אויס אלע

THE JEWISH PEOPLE’S ACCEPTANCE OF THE TORAH WAS BASED ON FIRST-HAND EXPERIENCE, AND IMMUTABLE EVIDENCE THAT HASHEM IS THEIR CREATOR AND THEREFORE ANYTHING HE TELLS THEM TO DO IS – BY DEFINITION – IN THEIR BEST INTEREST. THEY DIDN’T HAVE TO INVESTIGATE THE CONTENTS IN ORDER TO VALIDATE ITS WORTHINESS. THERE WAS NO BLIND FAITH INVOLVED WHATSOEVER. THE INFORMATION THEY WERE LACKING WAS HOW - NOT IF - A PARTICULAR MITZVAH WOULD BE A TOOL FOR GROWTH IN THIS WORLD AND CONNECTION TO HAKADOSH BARACH HU – SOMETHING THEY COULD UNDERSTAND ONLY BY EXPERIENCING IT. HENCE, THE SECOND HALF OF THE PHRASE, “WE WILL DO AND (THEN) WE WILL UNDERSTAND.”
BUT WHAT ASPECT OF THIS ACCEPTANCE REALLY DISTINGUISHED THE JEWISH PEOPLE FROM THE OTHER NATIONS OF THE WORLD? FOR, IN FACT, DIDN’T EVERYONE ON THE PLANET WITNESS G-D’S SOLE SUPREMACY? 

קאוד: וועל אויס אלע

THE EVENTS IN EGYPT WERE PLAYED OUT ON “CENTER STAGE” FOR THE WHOLE WORLD TO SEE. EVERY BODY OF WATER – EVEN IN A PERSON’S CUP – SPLIT AS KLAL YISROEL TRAVERSED THE YAM SUF.
GRANTED, THE JEWISH PEOPLE’S CONNECTION WAS MORE PERSONAL AND PERHAPS MORE INTENSE. BUT THE OTHER NATIONS HAD MORE THAN SUFFICIENT EVIDENCE. THEY SAW WITH THEIR OWN EYES. SO, HOW COULD THEY RATIONALIZE TO THEMSELVES THAT HASHEM’S TORAH WAS TRUE ONLY UPON THEIR INSPECTION? WHY DID THEY HAVE TO KNOW THE CONTENTS BEFORE MAKING A DECISION?


קאוד: וועל אויס אלע

COGNITIVE DISSONANCE – BEING CONFRONTED WITH UNCOMFORTABLE INFORMATION AND IGNORING IT’S REALITY FOR FEAR OF HAVING TO CHANGE BEHAVIOR.
THE TORAH WAS DISMISSED BECAUSE ONE NATION REJECTED THE PROHIBITION AGAINST IMMORAL CONDUCT; ANOTHER NATION DIDN’T WANT TO STOP STEALING. THEY SIMPLY DIDN’T WANT TO CHANGE THEIR BEHAVIOR, SO THEY RATIONALIZED AN EXCUSE – EVEN IN THE FACE OF ABSOLUTE TRUTH. THEY FEARED CHANGING MORE THAN THEY FEARED REJECTING WHAT WAS RIGHT.
NOT KLAL YISROEL – AND THEREIN LIES OUR TRUE GREATNESS. WE ARE WILLING TO CHANGE BEHAVIORS IF WE HAVE TO. WE ARE WILLING TO GROW, NO MATTER HOW HARD IT MIGHT BE. BECAUSE, AT OUR CORE, WE VALUE TRUTH AND A MEANINGFUL RELATIONSHIP WITH HASHEM MORE THAN OUR OWN DESIRES. CLINGING TO TRUTH GIVES US TRUE JOY AND PLEASURE THAT NO IMMEDIATE GRATIFICATION CAN MATCH. GOOD שבת.

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » פרייטאג אפריל 17, 2015 10:17 am

בילד
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קאוד: וועל אויס אלע

Special Note One:  Today, the 28th day of Nissan, marks the day that Yericho fell to the Hakafos and Shofar blasts (and not to the military prowess) of B’nei Yisrael.  It was none other than Yehoshua Bin Nun who composed Aleinu at that time in recognition of Hashem’s Omnipotence--and the thanks that we owe Him for our position in this world!  According to the Sefer Chareidim, as brought in the Siddur Rashban, Aleinu was actually recited forwards and then backwards by Yehoshua and Bnei Yisrael, and this was the final blow that caused the walls to fall in.  This Tefillah is so crucial to us that we recite it at the end of each of our daily prayers, and it is the essence of our Tefillos on Rosh Hashanah and Yom Kippur (where we additionally genuflect).  The Rema in Shulchan Aruch (Orach Chaim 132:2) writes that we should be careful to recite Aleinu with Kavanah each day.
 

קאוד: וועל אויס אלע

It is certainly no coincidence—as it never is—that Aleinu was composed so soon after Pesach, as it reflects so many of the lessons to be gleaned from those special days---Thanks to Hashem for choosing us as his People; Awareness of Hashem not only as Creator but in Hashgacha Pratis on a daily basis; Ain Od Milevado…and our longing and prayer for the final Geulah. If you started today to daven Aleinu only from a Siddur, or to be sure to have special Kavannah when reciting it for all of the essential yesodos of Emunah it contains (actually found in the plain meaning of the words), or to make sure that it takes you at least a minute to recite because you are not swallowing the words and you are paying attention to them, bowing down more properly or with thought…or any other improvement (if you have already done any or all of the above)—then you will always remember the  anniversary of your improvement—the anniversary of Aleinu!

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זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » דינסטאג יוני 02, 2015 5:32 pm

איך האב געזעהן א מעשה וואס איס גישעהן לעצטענס (וואס דארף נאך הגה )
האב איך זיך דערמאנט פון די מעשה

קאוד: וועל אויס אלע

Airport Encounter

One cold wintry day, the Rosh Yeshivah of Telz, Cleveland, Rabbi Mordechai Gifter, was lining up at the airline checkout counter of Cleveland's airport, about to embark on a trip to New York. One of his close students had enclosed nine Cleveland-New York airline tickets inside the invitation to his wedding.
Rabbi Mordechai Gifter and eight of his students ascended the aircraft. After packing away their hand luggage in the overhead compartments, they settled back in their seats, readying themselves for two hours of flying time. They could already see themselves joyfully wishing the groom "Mazal Tov" and dancing at his simchah.
But Hashem had other plans.
"Ladies and gentlemen, this is your captain speaking," a voice blasted over the loudspeaker. "Due to a fierce blizzard in New York, we shall not be able to land at Kennedy Airport. Snow on the runway is knee-deep. All departing aircraft have been grounded, and incoming aircraft have been rerouted elsewhere. Ground controls have advised my co-pilot and I to head towards Washington National Airport."

קאוד: וועל אויס אלע

And so it happened that Rabbi Gifter and eight of his students found themselves spending the long afternoon hours in the Washington airport, while many miles away the wedding of their dear friend and student was being celebrated without them.
The murky gray of the weather outside slowly turned to inky black as afternoon slipped into evening. It was time for Ma'ariv, the evening prayers. Searching for a private corner where they could daven, the group came across an airport cleaner mopping the floor.
"Excuse me," one of the students politely asked, "do you know of an empty room where we can say our evening prayers?"
From the man's reaction, it seemed that he had never met observant Jews in his life. His mop clattered to the floor in alarm and he stared at them open-mouthed as if they had fallen from the moon.
One student stepped forward. "A place where we could pray," he explained, enunciating each word loudly and miming a man praying.
That did the trick. The cleaner nodded slowly and directed them to a storage room where they could daven undisturbed.
The group commenced their prayers. Instead of leaving, the cleaner stood silently at the door, watching them intently, a dazed expression on his face.
 After they had finished, they were astonished to hear him ask, "Why don't you say Kaddish?"

קאוד: וועל אויס אלע

"We need a minyan for Kaddish -- that is, ten adult males," one of the boys explained, "and we're missing one man to complete a minyan."
To their complete surprise, the cleaner responded, "I am a Jew. I will join your group to complete the minyan. Please," he begged, "let me say the Kaddish."
Rabbi Gifter and his students willingly agreed. The lanky airport worker, sporting a green staff apron, abandoned his mop and pail and self-consciously walked to the center of the room. Haltingly, he began reciting Kaddish, stumbling over the unfamiliar Aramaic words. Realizing that his knowledge of the text was virtually non-existent, the group patiently helped him along, word after word, until he had pronounced each difficult word in full.
After he had finished, the worker took a deep breath and said softly, "As you can see, I wasn't brought up as a practicing Jew, and I barely know anything about Judaism. I had a terrible fight with my father about ten years before his passing. After that, all contact between us was severed. I did not even attend his funeral.

קאוד: וועל אויס אלע

"Last night he appeared to me in a dream and said, 'I know you're angry at me -- you didn't even come to my funeral -- but still, you are my only son. You must say Kaddish for my soul with a minyan, a quorum of ten Jewish men!'
"'How can I say Kaddish?' I cried out, afraid he would disappear before he had a chance to advise me, 'I barely know how to say the words! And how will I find a minyan?'
"'I will arrange it for you,' he reassured me, and then I woke up.
[code]"Now here you are, exactly nine of you," continued the worker, his voice full of wonder. "Heaven-sent -- literally -- so that I can say Kaddish for the benefit of my father's departed soul!"[/code][code]
Rabbi Gifter then told him their side of the story -- how they had come into the picture at that point. "See how Hashem runs the world!" Rabbi Gifter marveled. "See how He orchestrated our meeting together! Nine invitations to a wedding, a raging snowstorm in New York, the airplane's rerouting to Washington National Airport, missing the wedding -- all this happened so that you should be able to say Kaddish for your father!"
The amazing chain of events had such a profound impact on the airport employee that it did not take much persuading on the part of Rabbi Gifter to encourage him to continue saying Kaddish with a minyan. And that precious mitzvah was the starting point of this man's complete return to his Jewish roots

אוועטאר
קיקיון
שר עשרת אלפים
תגובות: 13213
זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » מיטוואך יוני 03, 2015 12:01 pm

41
בילד

קאוד: וועל אויס אלע

FROM A READER: Further on the point on standing at Chuppahs: “Many think/say that it is because of Choson Domeh L’melech that they stand up for the Chosson. Yet, they should be aware that to my knowledge, HaRav Moshe Feinstein, Z’tl, never stood because he used to say, “Doi-meh (L)melech NOT (Ke)melech”. HaRav Yaakov Kamenetsky, Z’tl, stood but for a totally different reason. The questionof L’melech or K’melech never entered into consideration as the “Chosson” is not a true Chosson until AFTER the Chuppah. Rather, HaRav  Yaakov stood purely because of the Mishna in Bikurim (3:3), that discusses the bringing of Bikurim and the rule of standing “Lif-Nai Oisei Mitzva” and since the Chosson is entering into a Chupah which will enable him to be mekayeim the mitzvah of Pe’ru U’revu, we stand…As to why we don’t stand for everyone doing a mitzvah, it’s for a mitzvah that is mei-kama zman l’zman, not a regular occurrence….The question remains as to a justification for why people stand for the Kallah since she is not K’Malka (see HaRav Moshe and HaRav Yaakov above) and is peturah from Mitzvas Peru U’revu. HaRav Avraham Kamentsky, HaRav Yaakov’s son, told me that one can say that since the Chosson cannot be mekayeim the mitzvah without her, she has a chelek in the mitzvah and thus qualifies for Lif-Nai Oisei Mitzvah.”

אוועטאר
קיקיון
שר עשרת אלפים
תגובות: 13213
זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am

תגובהדורך קיקיון » פרייטאג אוגוסט 21, 2015 11:07 am

8219
א שמיעס ציווישען ר' אלי' גלאזער נ"י פון SOVEYA און הרה"ג ר' שמוא' קאמענעצקי ראש ישיבת פילאדעלפיע שליט"א

קאוד: וועל אויס אלע

Q [Soveya]: “The obesity epidemic is the #1 health issue in the United States today. The National Institutes of Health report that 70% of Americans are either overweight or obese. Excess weight gain is a primary cause of many chronic and fatal medical conditions including heart disease, stroke, diabetes and several forms of cancer. What should be our response as Jews to this epidemic?”
A [HaRav Kamenetsky]: “We have to work on it, no shaila (question) about it. We have to control ourselves. Everything should be with a norm. The sweets today are very bad.”


קאוד: וועל אויס אלע

Q [Soveya]: “What about using sweets, soda and candies as rewards in yeshivas and schools?”
A [HaRav Kamenetsky]: “It’s too much – they need to cut it out. They should give healthier bribes. Fruit is much healthier than candy.”


קאוד: וועל אויס אלע

Q [Soveya]: “What if they say that a child won’t respond to a fruit the same way as a candy?”
A [HaRav Kamenetsky]: “They have to work it out. They have to convince a child that it’s healthier for him and he should go for it.”


קאוד: וועל אויס אלע

Q [Soveya]: “How would a rebbe, menahel, or parent convince a child of that?”
A [HaRav Kamenetsky]: “Tell him that his entire life will be different. He will live like a mentsch, not like a chaiya (animal). “To control himself – that itself should be an incentive for a child. A child also knows when he has no shlita (control) over himself. He sees a candy, he jumps for it.”


קאוד: וועל אויס אלע

Q [Soveya]: “The Rambam writes (in his Commentary on the Mishna, introduction to Perek Chelek – Sanhedrin) about using incentives for children who are not old enough to learn Torah l’shma (just for the sake of learning).
He says to begin with using food (nuts, figs, or a little honey) and then as the child gets older, new clothing will motivate him to learn; and then the next stage is money. The Rambam seems to suggest that changing the incentives is based on trying to develop the maturity of the child. At first, he only values food, which is an immediate and temporary gratification. Then clothes, which have an immediate enjoyment but are not as intense a physical pleasure as food, and also last a longer time. And then money which has no immediate gratification (the child can’t eat it or do anything with it right away), but has to delay his enjoyment until he can find something on which to spend. Is the Rambam saying that when we need to use rewards we should do it in a way that helps develop the maturity of the child from moving away from immediate gratifications toward delayed gratifications?”
A [HaRav Kamenetsky]: “Yes, that’s the pshat (explanation).”


קאוד: וועל אויס אלע

Q [Soveya]: “Should we try to use that as an example (when using rewards for our children) – the pshat of Rambam?”
A [HaRav Kamenetsky]: “Yes.”


קאוד: וועל אויס אלע

Q [Soveya]: “Does this issue affect us spiritually as well, or is it only a physical problem?”
A [HaRav Kamenetsky]: “Taavas haguf (strengthening and indulging the desires of the body) is itself enough. When we lose control of course it hurts our ruchniyus (spirituality). There’s no shaila it affects our ruchniyus. We are letting the yetzer hara (evil inclination) take over. Losing control of yourself is very bad.”


קאוד: וועל אויס אלע

Q [Soveya]: “When we gain a lot of weight, we are harming our health and putting ourselves at great risk (G-d forbid) for many health problems.”
A [HaRav Kamenetsky]: Being overweight is a machala (an illness). Your heart has to work harder. Overeating is hurting yourself – it’s an aveirah (transgression). Plus, you’re strengthening your yetzer hara. You’re putting yourself in a makom sakana (a dangerous situation).”


צוריק צו “ולאחיו יאמר חזק”

ווער איז אונליין

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