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THE VORT VINKEL
די אחראים: זייער נייגעריג, אחראי, thefact
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- זיך איינגעשריבען אום: זונטאג מאי 09, 2010 7:20 pm
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קיקיון
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- זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am
- לאקאציע: אקעגען חמרא טבא
Today is the Yahrzeit of the Yesod V’Shoresh Ha’avodah--(R’ Alexander Ziskind b’r Moshe, Z’tl). We present below several of his always-moving teachings:
1. The ikar for which man is created it to give Nachas Ruach to Hashem. Accordingly, an essential dedicated focus in one’s life should be on ever-increasing Nachas Ruach to Hashem with all of one’s actions at all times.
2. Dovid HaMelech exclaims (we recite it every day in Pesukei D’Zimra-- Tehillim 146:2): “Hallelu Es Hashem Bechaiyai Azamrah Leilokai B’odi--I will praise Hashem while I live, I will make music to Hashem while I exist.” One must realize that all of Tehillim was written with Ruach HaKodesh, and when one recites these words, he must express them with true feeling. How can mouth words such as these--Hallelu Es Hashem Bechaiyai--without meaning them? In fact, we should know that Hashem actually has greater nachas when we recite words of thanksgiving and praise to Him than when Heavenly beings do!
3. When one sees or hears something which is inappropriate it impacts upon his machshava, his thoughts--which emanate from a holy and higher world. Accordingly, when one’s thoughts below are impugned--then it incredibly also leaves a pegam, a negative impact in the higher world as well.
4. When one realizes his mind is free of any other thoughts and cannot otherwise focus, he should think in great joy: “Hareini Ma’amin B’Emunah Sheleimah She’atah Yachid U’Meyuchad--I believe with complete faith that Hashem is One and Only.” Likewise, one can think (even in unclean places) about ways in which he can help his friend--in fact, even if one feels happy over the happiness of his friend or feels pain if c’v his friend is pained, he makes constructive use of his time--and actually fulfills a Mitzvah of V’Ahavta L’Reiacha Kamocha!
5. Before beginning Shemone Esrei at Shacharis, a man should touch his Tefillin Shel Rosh and think: “Zeh Ha’os She’atah Yachid U’meyuchad V’Sheatah Hotzaisanu Mimitzrayim--this is the sign that You are One and Only and have taken us out of Egypt”.
6. Before beginning to learn a Mussar Sefer, one should clearly state why he is learning--in order to have Yiras Shomayim, to grow spiritually and properly perform the Mitzvos, and--once again-- ultimately to give nachas to Hashem. For the actual Nusach of the Yesod V’Shoresh Ha’avodah see Sha’ar Shishi--Kavanas Limud Sefer Yerei’im.
7. If one realizes that he has sinned in some way--whether it be by action, word or thought--he should recite Viduy over it immediately, as the Zohar mentions in many places that the Vidui alone accomplishes much in the upper worlds.
8. When one recites a Borei Nefashos, he should have in mind the specific items of food over which he is reciting it (for example, a fruit and a drink)--and not just take it as general words of appreciation. Moreover, when reciting the words Baruch Chai Ha’olamim at the end of Borei Nefashos, one should feel great joy that Hashem is the Life-giver to all worlds--and we benefit from this every second of the day.
9. When beginning the second bracha of bentsching--Nodeh Lecha Hashem Elokeinu, one should stop for a moment and not immediately rush into the next words. Rather, one should feel joy over the gifts that Hashem has given him, and then begin to enumerate some of the great ones as actually listed in bentsching. Similarly, when beginning the third bracha in which we ask Hashem to have Mercy--we should make sure to highlight each item for mercy separately--(i) Ahl Yisrael Amecha, (i) V’Ahl Yerushalayim Irecha, (iii) V’Ahl Tzion Mishkan Kevodecha, (iv) V’Ahl Malchus Beis Dovid Meshichecha, and (v) V’Ahl HaBayis HaGadol Ve’Hakadosh.
10. In this week’s Haftarah--the Haftarah for Parashas Parah, one should appreciate the great consolations that are mentioned: “Venasati Lachem Lev Chadash”, “Ve’es Ruchi Etein Bekirbichem”. Indeed, one should strengthen himself by studying pesukim of consolation in Tanach such as Yirmiyah 31:30 et al.; Yechezkel 11: 17 et al., 37:21-28. One should also see the end of Sefer Amos, beginning of Micha Chapter 4, Tzefanyah 3:8 et al., Zechariah 8 and 14; the end of Sefer Malachi; and Yoel 3. Review all of these consolations--get chizuk--and do Teshuvah as soon as possible! Let us not be too late!
1. The ikar for which man is created it to give Nachas Ruach to Hashem. Accordingly, an essential dedicated focus in one’s life should be on ever-increasing Nachas Ruach to Hashem with all of one’s actions at all times.
2. Dovid HaMelech exclaims (we recite it every day in Pesukei D’Zimra-- Tehillim 146:2): “Hallelu Es Hashem Bechaiyai Azamrah Leilokai B’odi--I will praise Hashem while I live, I will make music to Hashem while I exist.” One must realize that all of Tehillim was written with Ruach HaKodesh, and when one recites these words, he must express them with true feeling. How can mouth words such as these--Hallelu Es Hashem Bechaiyai--without meaning them? In fact, we should know that Hashem actually has greater nachas when we recite words of thanksgiving and praise to Him than when Heavenly beings do!
3. When one sees or hears something which is inappropriate it impacts upon his machshava, his thoughts--which emanate from a holy and higher world. Accordingly, when one’s thoughts below are impugned--then it incredibly also leaves a pegam, a negative impact in the higher world as well.
4. When one realizes his mind is free of any other thoughts and cannot otherwise focus, he should think in great joy: “Hareini Ma’amin B’Emunah Sheleimah She’atah Yachid U’Meyuchad--I believe with complete faith that Hashem is One and Only.” Likewise, one can think (even in unclean places) about ways in which he can help his friend--in fact, even if one feels happy over the happiness of his friend or feels pain if c’v his friend is pained, he makes constructive use of his time--and actually fulfills a Mitzvah of V’Ahavta L’Reiacha Kamocha!
5. Before beginning Shemone Esrei at Shacharis, a man should touch his Tefillin Shel Rosh and think: “Zeh Ha’os She’atah Yachid U’meyuchad V’Sheatah Hotzaisanu Mimitzrayim--this is the sign that You are One and Only and have taken us out of Egypt”.
6. Before beginning to learn a Mussar Sefer, one should clearly state why he is learning--in order to have Yiras Shomayim, to grow spiritually and properly perform the Mitzvos, and--once again-- ultimately to give nachas to Hashem. For the actual Nusach of the Yesod V’Shoresh Ha’avodah see Sha’ar Shishi--Kavanas Limud Sefer Yerei’im.
7. If one realizes that he has sinned in some way--whether it be by action, word or thought--he should recite Viduy over it immediately, as the Zohar mentions in many places that the Vidui alone accomplishes much in the upper worlds.
8. When one recites a Borei Nefashos, he should have in mind the specific items of food over which he is reciting it (for example, a fruit and a drink)--and not just take it as general words of appreciation. Moreover, when reciting the words Baruch Chai Ha’olamim at the end of Borei Nefashos, one should feel great joy that Hashem is the Life-giver to all worlds--and we benefit from this every second of the day.
9. When beginning the second bracha of bentsching--Nodeh Lecha Hashem Elokeinu, one should stop for a moment and not immediately rush into the next words. Rather, one should feel joy over the gifts that Hashem has given him, and then begin to enumerate some of the great ones as actually listed in bentsching. Similarly, when beginning the third bracha in which we ask Hashem to have Mercy--we should make sure to highlight each item for mercy separately--(i) Ahl Yisrael Amecha, (i) V’Ahl Yerushalayim Irecha, (iii) V’Ahl Tzion Mishkan Kevodecha, (iv) V’Ahl Malchus Beis Dovid Meshichecha, and (v) V’Ahl HaBayis HaGadol Ve’Hakadosh.
10. In this week’s Haftarah--the Haftarah for Parashas Parah, one should appreciate the great consolations that are mentioned: “Venasati Lachem Lev Chadash”, “Ve’es Ruchi Etein Bekirbichem”. Indeed, one should strengthen himself by studying pesukim of consolation in Tanach such as Yirmiyah 31:30 et al.; Yechezkel 11: 17 et al., 37:21-28. One should also see the end of Sefer Amos, beginning of Micha Chapter 4, Tzefanyah 3:8 et al., Zechariah 8 and 14; the end of Sefer Malachi; and Yoel 3. Review all of these consolations--get chizuk--and do Teshuvah as soon as possible! Let us not be too late!
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קיקיון
- שר עשרת אלפים
- תגובות: 14042
- זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am
- לאקאציע: אקעגען חמרא טבא
Don't Be a Chazir - or a Pig's Foot by Rabbi Eli Glaser Director of SOVEYA - Changing the Jewish World - One Pound at a Time
We are what we eat – and how we eat.
This week’s parsha spells out the numerous laws of kosher and un-kosher wildlife. The Torah dedicates an entire chapter – 47 verses in all – specifying the intricate details of permissible and forbidden animals, fish, birds and insects
A kosher animal must have (1) split hooves, and (2) digest its food by chewing its cud (rumination) instead of swallowing it at once.
Besides giving us these two identifying characteristics – which is all the information we really need to determine the kashrus status of any land animal, the Torah then goes on to record four species which possess only one of these traits: the camel, shafan, arnevet and pig. This roll call of “close but not kosher creatures” is seemingly superfluous because once we are armed with the information above, we could have examined these animals and figured it out on our own.
But, as we know, nothing is superfluous in the Torah. So why the list? One suggestion put forth is to illustrate the Divine authenticity of the Chumash, for if Moshe wrote the Torah by himself how could he have described these creatures in such detail – and suggest they are the only four species in existence that share one, but not both of these traits? As the Talmud states, “Was Moshe a hunter or archer? This refutes those who maintain that the Torah was not given by G-d,” (Chulin 60b).
Another question that arises is the way the list is written. The first three (camel, shafan and arnevet) are portrayed as cud chewers but lacking split hooves. The pig’s hoof is split but it doesn’t ruminate. If these verses are depicting non-kosher animals, why does it begin all of them with their “kosher” characteristic instead of starting with the kosher sign they lack – which determines their final status?
The Kli Yakar comments that the presence of a single kosher trait is actually worse. Why? Because it highlights hypocrisy – symbolizing a person who trumps their virtues in order to mask their shortcomings. “Look at me, I’m really kosher on the outside (even though treif on the inside).”
This idea is embodied most emphatically in the pig, which often lies on the ground with its feet sticking up as if to show off its cloven hooves to create the misleading impression that it’s kosher. In Yiddish, a hypocrite is called a “chazir fissel” (pig’s foot).
Another manifestation of hypocrisy when it comes to kosher food is blatant self-indulgence. HaShem gave us the gift of food for nourishment - to provide us energy and sustenance to live a healthy life. When we harm our bodies by eating to excess, we contradict the blessings we made on the food moments before.
The Ramban describes a glutton as a “despicable person within the confines of Torah,” – for even though he is eating kosher food, he is abusing it for the sake of selfish, physical gratification. Hypocrisy indeed. Don’t be chazir – or a pig’s foot!
גוט שבת.
We are what we eat – and how we eat.
This week’s parsha spells out the numerous laws of kosher and un-kosher wildlife. The Torah dedicates an entire chapter – 47 verses in all – specifying the intricate details of permissible and forbidden animals, fish, birds and insects
A kosher animal must have (1) split hooves, and (2) digest its food by chewing its cud (rumination) instead of swallowing it at once.
Besides giving us these two identifying characteristics – which is all the information we really need to determine the kashrus status of any land animal, the Torah then goes on to record four species which possess only one of these traits: the camel, shafan, arnevet and pig. This roll call of “close but not kosher creatures” is seemingly superfluous because once we are armed with the information above, we could have examined these animals and figured it out on our own.
But, as we know, nothing is superfluous in the Torah. So why the list? One suggestion put forth is to illustrate the Divine authenticity of the Chumash, for if Moshe wrote the Torah by himself how could he have described these creatures in such detail – and suggest they are the only four species in existence that share one, but not both of these traits? As the Talmud states, “Was Moshe a hunter or archer? This refutes those who maintain that the Torah was not given by G-d,” (Chulin 60b).
Another question that arises is the way the list is written. The first three (camel, shafan and arnevet) are portrayed as cud chewers but lacking split hooves. The pig’s hoof is split but it doesn’t ruminate. If these verses are depicting non-kosher animals, why does it begin all of them with their “kosher” characteristic instead of starting with the kosher sign they lack – which determines their final status?
The Kli Yakar comments that the presence of a single kosher trait is actually worse. Why? Because it highlights hypocrisy – symbolizing a person who trumps their virtues in order to mask their shortcomings. “Look at me, I’m really kosher on the outside (even though treif on the inside).”
This idea is embodied most emphatically in the pig, which often lies on the ground with its feet sticking up as if to show off its cloven hooves to create the misleading impression that it’s kosher. In Yiddish, a hypocrite is called a “chazir fissel” (pig’s foot).
Another manifestation of hypocrisy when it comes to kosher food is blatant self-indulgence. HaShem gave us the gift of food for nourishment - to provide us energy and sustenance to live a healthy life. When we harm our bodies by eating to excess, we contradict the blessings we made on the food moments before.
The Ramban describes a glutton as a “despicable person within the confines of Torah,” – for even though he is eating kosher food, he is abusing it for the sake of selfish, physical gratification. Hypocrisy indeed. Don’t be chazir – or a pig’s foot!
גוט שבת.
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קיקיון
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- זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am
- לאקאציע: אקעגען חמרא טבא
From: Hakhel Organization"s Daily Email
Moreover, there are certain terms and phrases which may not constitute Ona’as Devarim against others, but could be hurtful to the individual himself, simply by virtue of uttering the very words. It is well known (as we have previously published) that HaRav Pam, Z’tl, objected to use of ‘whatchamacallit’, because it indicated that a person was not thinking before he spoke. There are other terms as well which simply do not take into account the Kedushas HaPeh that we all possess. Here are just a very few. Please feel free to add on to the list (and send to us, if you would like):
· “I have done this a thousand trillion times.”--Although exaggeration may be permitted in general, the notion of a gross untruth could have a significantly negative impact on the person as a whole--especially if it becomes a habit.
· In order to express frustration or difficulty, uttering a word which has the first syllable which is identical to that of a curse word.
· “I know someone who is filthy rich”--what, after all, does ‘filthy rich’ mean--is one also ‘filthy poor’? Isn’t it up to Hashem whether one is wealthy or poor--for whatever reason (whether it be a reward, test, etc.)--how could anyone refer to that r’l as filthy?
· “I don’t care”--Even when not uttered to hurt another person, it can have an impact on a person’s attitude, goals or approach
· “I have done this a thousand trillion times.”--Although exaggeration may be permitted in general, the notion of a gross untruth could have a significantly negative impact on the person as a whole--especially if it becomes a habit.
· In order to express frustration or difficulty, uttering a word which has the first syllable which is identical to that of a curse word.
· “I know someone who is filthy rich”--what, after all, does ‘filthy rich’ mean--is one also ‘filthy poor’? Isn’t it up to Hashem whether one is wealthy or poor--for whatever reason (whether it be a reward, test, etc.)--how could anyone refer to that r’l as filthy?
· “I don’t care”--Even when not uttered to hurt another person, it can have an impact on a person’s attitude, goals or approach
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קיקיון
- שר עשרת אלפים
- תגובות: 14042
- זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am
- לאקאציע: אקעגען חמרא טבא
קאוד: וועל אויס אלע
In conclusion, the consensus among many Rishonim and Acharonim is that it definitely
would be wise for one who is purchasing garments (that one can assume have shatnez) not to put
himself into a questionable halachic situation and try on such garments
Vaad L’Mishmeres Shatnez
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- זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am
- לאקאציע: אקעגען חמרא טבא
Rabbi Yissocher Frand
קאוד: וועל אויס אלע
]On a regular basis, Rabbi Pessach Diskind, grandson of Reb Yaakov Kaminetsky, tells me stories, practices, and opinions from his grandfather, Reb Yaakov.
One Shabbos morning when Rabbi Diskin was a guest of his grandfather, he noticed that after Kiddush, Reb Yaakov's Rebbetzin [wife] served cake to Reb Yaakov and he made a borei minei mezonos. Afterwards, they went to wash for the meal.
Rabbi Diskin knew that his grandfather was not a chossid. He was, in fact, a dyed-in-the-wool Litvak. Rabbi Diskin asked his grandfather from where he picked up the custom to have mezonos after Kiddush. Reb Yaakov explained the origin of this custom to his grandson. Rav Yaakov, who had lost his first wife, was now married to his "zivug sheni" (his second wife). Reb Yaakov's second wife came from Chassidic background. Both her father and her first husband were from Chassidic backgrounds. She was accustomed to having mezonos with Shabbos morning Kiddush. If he would not have mezonos after Kiddush, she would feel something was lacking in the Kiddush.
Rav Yaakov Kaminetsky was 70 years old when he married his second wife. That means that for 50 years he made Kiddush in the morning without mezonos.
How many of us would change after doing something for fifty years, and for what? "Because with my wife, this is how Kiddush is made".
Rav Yaakov Kamenetsky changed. To Reb Yaakov, it was worth changing a 50-year-old practice for Shalom Bayis -- for the feelings of his wife. This is an insightful lesson for all of us.
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The holy Kotzker rebbe once walked to Peshischa from Tomashov and on the way he met an acquaintance of his youth
who was very successful and made himself a fortune but left the ways of Yiddishkeit
He offered him a lift and the Kotzker accepted
Sitting on the beautiful coach pulled by two strong horses he told him how well off he was
and the Kotzker asked him: Show me your Oilom Hazeh? and
the rich man incredulously said to him: Don't you see all that I have amassed
the horses, the luxurious carriage and the expensive clothes
The Kotzker said: These are your Oilom Habo, I want to know where your Oilom Hazeh is
The man took things to heart and did Teshuva
who was very successful and made himself a fortune but left the ways of Yiddishkeit
He offered him a lift and the Kotzker accepted
Sitting on the beautiful coach pulled by two strong horses he told him how well off he was
and the Kotzker asked him: Show me your Oilom Hazeh? and
the rich man incredulously said to him: Don't you see all that I have amassed
the horses, the luxurious carriage and the expensive clothes
The Kotzker said: These are your Oilom Habo, I want to know where your Oilom Hazeh is
The man took things to heart and did Teshuva
חכלילי עינים מיין ולבן שנים מחלב
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- זיך איינגעשריבען אום: מאנטאג יולי 16, 2012 11:11 am
- לאקאציע: אקעגען חמרא טבא
From: Hakhel Organization"s Daily Email
פון וועם ער האט דאס געזהן אדער געהערט שרייבט ער ניט
ווער איז אונליין
באנוצערס וואס דרייען זיך דא: וואס עפעס? און 3 געסט