Shir Ha-Ma'alot #36

Posted by Mordechai Friedfertig at 7:48 AM

08

Dec

2009

On Sheva Berachot -
It once happened that a newly-married young man came to our Rabbi, Ha-Rav Tzvi Yehudah, and told him that it was difficult for him, since only half of a month is "a time to hug," while half of a month is "a time to distance from hugging" (when a woman is a niddah - menstruating and counting the clean days before she is able to immerse in a mikvah - a husband and wife are not allowed to have any physical contact). Our Rabbi said to him: Look what is written [in the Sheva Berachot]: "Who created joy and happiness, a groom and a bride etc." - You see, marriage is not just hugging and kissing, but before all else a soulful connection of love, brotherhood, peace and friendship, which apply equally at all times. The essence is friendship, to be good friends.
It once happened that a Chasid inherited the tefillin of the Baal Shem Tov. He was a great Torah scholar and rabbi, but was terribly poor. His family suffered from a lack of everything including food. But these tefillin were the diamond in the house and they brought out the light of holiness in it. The day arrived and there was no choice, the Chasid decided to sell the tefillin in order to buy an etrog for the holiday of Sukkot. When his wife returned to the house, she was filled with great pain: When the children were hunger for bread, we didn’t sell the tefillin, and now you sold them for an etrog which in a week’s time will worthless! Greatly distressed, she threw the etrog on the ground and the pitom (tip) broke off and it became invalid for use. What the Chasid felt at that moment is beyond description. What his wife felt is also beyond description. What type of things were about to be said – we can only guess. But the Chasid said this: At first we had the tefillin, but we did not have an etrog. Then we had an etrog, but we did not have the tefillin. Now we have neither the tefillin nor the etrog. But we do have one thing: I have you and you have me, and I love you. Come, I love you.

Be-Ezrat Hashem – we have now completed translating Rav Aviner's commentary on Birkat Ha-Mazon!

Originally posted by Torat HaRav Aviner

Shir Ha-Ma'alot #34

Posted by Mordechai Friedfertig at 11:14 AM

30

Nov

2009

"Let the loving couple be very happy, just as You made Your creation happy in the Garden of Eden."
From where do we know that Adam and Chava were happy in the Garden of Eden on their wedding? There is no explicit verse. They explain in yeshivot that there is no need for a verse, since it is logical. Why do I need a verse? It is a logical deduction! There was only one woman in the world, there was therefore no possibility of comparing, and the first man and woman were thus extremely happy. From the moment that a man is married, he should not look at another woman, think about another woman, compare with another woman, and then he will be joyous.
The truth is that one should act this way even before the marriage. It once happened that it was the custom in a particular place for the groom to give his bride a gift after the Chuppah. One groom did not give anything, because he was terribly poor, and he saved a small amount to pay for the wedding. The bride’s friends asked her where her gift was and they mocked her, the bride turned to her groom in tears: where is my gift? He responded to her: my gift is that you are the first woman in my life, the first woman that I look at and think about, talk with and laugh with, whom I love and dream about. Do not consider this a cheap gift. It was very costly for me, it was all the days of my youth. I am not sorry. This is my gift.
Why does the sixth of the ‘sheva brachot’ end with "Who makes the groom and bride happy" as opposed to the wording in the final blessing: "Who make the groom happy together with the bride"? Rashi explained that in our blessing, we give thanks to Hashem who causes the rejoicing of the groom and the bride, each of them on their own, that He will not withhold any good from them. But in the next blessing, we give thanks to Hashem "'Who created a wedding, joining of a man together with a woman with happiness and delight,' as a result it ends ‘Who makes the groom happy together with the bride’ which means the happiness of a man together with a woman" (Ketubot 8a).

Originally posted by Torat HaRav Aviner

Shir Ha-Ma'alot #33

Posted by Mordechai Friedfertig at 1:36 AM

22

Nov

2009

On the Sheva Berachot – "Let the barren city be jubilantly happy"

Just as there is a bond of marriage between a man and wife, this relationship also exists between the Master of the Universe and the Community of Israel. According to Rashi's commentary, the entire book of Shir Ha-Shirim is an allegory based on this idea, and it describes the great love story between Hashem and His Nation, love that is not dependent on anything from both sides. When we sin against Hashem, He continues His bond with us; and as we are required to sacrifice our lives for Hashem's Name, we remain faithful to the Master of the Universe. The groom and bride bind their individual joy with the great hope of the Nation of Israel: "Let the barren city be jubilantly happy" as it says: "If I do not elevate Jerusalem above my chief joy" (Tehillim 137:6). Rabbi David Abudraham wrote: "This blessing was established relating to the rejoicing of the future Jerusalem, which is compared to the joining of a groom and bride, as it says: ‘As the groom rejoices over the bride, so shall God rejoice over you’" (Yeshayahu 62:5). We are fortunate that we have merited that in our days the love is coming with the return to Zion, the building of the Land, the establishment of the State and the return of the Torah of holiness to the Holy Land.

Originally posted by Torat HaRav Aviner

Shir Ha-Ma'alot #32

Posted by Mordechai Friedfertig at 10:10 PM

16

Nov

2009

On the Sheva Berachot – "Who created the man in His Image"
What is the image of God? The Rambam explained at the beginning of the Moreh Nevuchim (Guide for the Perplexed) that this is the human intellect. We have emotion as well, but animals also have emotion. And, on the contrary, what causes the human emotion to be exalted higher than the emotion of angels is the human intellect which refines and purifies that emotion. Both man and woman are in the image of God, both of them are bearers of intellect. This obviously does not refer to basic intellect which is required to fix an object, but to the highest form of intellect which is utilized for ethical and spiritual matters to reach a knowledge of Hashem. This is the fundamental equality of a man and a woman - both of them were created in the image of God. There are all types of physiological and psychological differences, but these are completely offset compared with the common denominator. There are even differences between the intellect of a man and the intellect of a woman. On the one hand, there is a certain advantage to the male intellect in that it is not especially intermingled with emotion; the constitution of a woman is therefore weaker than that of a man (Shabbat 33b). On the other hand, there is a certain advantage to the female intellect in that it is more intermingled with emotion, the understanding of a woman is therefore greater than that of a man (Niddah 45b). There is a difference, but do not forget the common denominator. It is therefore not enough for a couple to love one another, they also need to value each other as being a bearer of intellect.
At the end of the Moreh Nevuchim, the Rambam returned to these words, a part of which is brought by the Rama in his introduction to the Shulchan Aruch: The way that a person acts when he is alone in his room cannot be compared to the way that he acts in front of a great king. But, behold, a person is constantly in a state of being in front of an awe-inspiring king, his intellect, the Divine spark which is in him, which attaches him to the Master of the Universe.

Originally posted by Torat HaRav Aviner

Shir Ha-Ma'alot #31

Posted by Mordechai Friedfertig at 10:02 AM

09

Nov

2009

On the Sheva Berachot –
"Creator of the man"

What is the difference between this blessing and the next blessing "Who created the man" etc...? Rashi explains that this blessing, "Creator of the man," relates to the first creation of the first man and "Who created the man" refers to the second creation (Ketubot 8a). The original man was created in two stages. Before anything he was created alone, but since "It is not good for the man to be alone, I will make for him a helpmate," the second blessing of the creation of the man appears where he receives a partner, "an everlasting building." One can ask: Why two creations? Why create man alone which is not good for him and afterwards a partner? After all, Hashem could have shortened the process and created him with his partner right away.
Hashem is certainly Omnipotent, but he wanted the man to be alone and only afterwards marry. As in every matter, man has free choice, and it is in his power to decide if he wants to better his actions. Marriage is therefore also the product of free choice. It is one of the most fateful choices of life, and it is certainly incumbent upon him to weigh with clear understanding and the understanding of Torah with whom he should marry, and all the success of marriage also depends on the reciprocal efforts of the spouse. "It is forbidden for a man to betroth a woman until he sees her, lest he will see something unpleasant in her and she will be unbecoming to him and the Torah says: ‘Love your fellow as yourself’" (Kiddushin 41a). When people marry, they must be sure that they love each other, but that is not enough. There is a need for continuous serious work in order to understand the other, to feel the other, to learn to surrender to the other and to request from the other.
The original man who was created alone, was - according to our Sages, both male and female, the man and his wife joined together in one body. Afterwards the Master of the Universe separated him into two: one side man and one side woman. It seems as if marriage is the ideal, natural connection. However, one must arrive at this supreme level, this serious, chosen, intellectual, ethical connection. This is the pleasant and wonderful work of the marriage (see Olat Re’eiyah vol. 1, pp. 392-393).
It once happened that a couple brought an expensive, new car. During the first drive, the wife, driving alone, caused an accident and it resulted in major damage to the vehicle. An immense feeling of anxiety gripped her: My husband is going to kill me! She got the car registration to give the other driver the required information. During this a small note fell out of the insurance card, written in the handwriting of her husband: "My sweet, remember, I love you more than the vehicle."

Originally posted by Torat HaRav Aviner

Shir Ha-Ma'alot #30

Posted by Mordechai Friedfertig at 8:31 PM

On the Sheva Berachot – "He created everything for His honor"
Baruch Hashem, you got married! You must remember that the purpose of marriage is not solely for one person to benefit from another, but rather to increase the honor of Hashem. Rabbi David Abudraham wrote in the name of Rabbi Meir Ha-Levi Abulafia: This blessing was established in order to remind us that the essence of the wedding is to increase people in the world, "And this is the honor of God, since the honor of the Creator is only through His creations." "Everything which the Holy One, Blessed be He, created in His world, He only created for His honor, as it says: ‘Every one that is called by My Name, for I have created him for My glory, I have formed him, and I have made him’" (end of Pirkei Avot, Yeshaya 43:7). We must always remember for the reason that we are found here on earth: To increase the honor of Hashem.

Originally posteed by Torat HaRav Aviner

Shir Ha-Ma'alot #29

Posted by Mordechai Friedfertig at 9:31 PM

26

Oct

2009

"Hashem will bless His People with peace"
Peace will come from strength. In Elul 5690, the British and Arabs pressed us to give away the Kotel. The Arabs threatened more pogroms after those of the previous year. The leaders of the Jewish settlement were inclined to concede. Maran Ha-Rav Kook, stood firmly against them with all force. Our Rabbi, Ha-Rav Tzvi Yehudah, related the following: The leaders of the Nation trembled and claimed that we should agree for the sake of the entire settlement in the Land and in order to protect the lives of a myriad of Jews (Le-Netivot Yisrael vol. 1 #64), as if our Master, Rav Kook, did not know the value of Jewish souls, as if he did not place all of his standing on the line in order to save one soul of Israel in the case of Chaim Arlozorov (This leading Labor Zionist was mysteriously murdered in June of 1933. When Avraham Stavsky stood to receive capital punishment for the crime, Rav Kook exerted all of his energies to defend him). Maran Ha-Rav Kook clarified, like a supreme commander, his responsible, decisive opinion that we will not ensure peace by yielding our right to our holy place. Our enemies will not back down by through this act. It is not in our hands to surrender and to relinquish our Divine ownership of this our place (Le-Netivot Yisrael, ibid., 5706 [1946], in which immense pressure was exerted on the Jewish community in Israel to concede the Land). Peace will arrive out of inner strength. And from where will we take this inner strength? From the Torah. There is no strength except Torah (Midrash Tehillim 25).

Originally posted byTorat HaRav Aviner

Shir Ha-Ma'alot #28

Posted by Mordechai Friedfertig at 9:27 PM

"I never saw a righteous person abandoned, with his offspring begging for bread"

But there are many poor and downtrodden righteous people?! There are those who say that because of this we should recite this verse in a whisper in order not to embarrass a poor guest (see Siddur Avodat Yisrael, 562).
There are those who explain the meaning of "I have not seen" as "I have never seen indifference," rather I immediately exerted myself to give him food, with the understanding: "How can I bear to witness the destruction of my Nation" (Esther 8:6). But this is not the literal meaning. The literal meaning comes out from the entirety of Tehillim 37 in which our verse appears. The Psalm brings up the difficult question of a righteous person who suffers. The solution is long range. It is possible that the righteous person is hungry, but in the end his offspring will not beg for bread. The mills of Divine justice grind slowly.
Even the Book of Kohelet discusses at length the problem of the human lot which, at times, seems unfair. "Because the sentence for wrongdoing is not executed quickly - that is why men are encouraged to do evil" (Kohelet 8:11). When they see that there is no punishment for a sin, the wicked add sin upon transgression. Why does Hashem act in this manner? "Because a sinner does what is wrong a hundred times," the sinner returns to his evil ways over and over, "and He is patient with him," Hashem is patient and waits for the evil to repent. But why then is the righteous one guilty, and why does he suffer? "Yet nevertheless I am aware that it will be well with those who fear God," but this is also a good system for the righteous, "those that show fear before Him" (ibid. verse 12), in order that they serve Hashem for the sake of serving Him alone. If every evil person was immediately punished and every righteous person was immediately rewarded, it would ostensibly appear as though every person was righteous, but in truth we would only be like animals which act in a certain way to receive a treat. Since the Master of the Universe mixes up the cards of reward and punishment, one who serves Hashem does so out of an awe of heaven.

Originally posted by Torat HaRav Aviner

Torat HaRav Aviner - Shir Ha-Ma'alot #27

Shir Ha-Ma'alot #27

Posted by Mordechai Friedfertig at 11:42 PM

"Young lions may want and hunger"
What do lions lacking food have to do with us? Our Rabbi, Ha-Rav Tzvi Yehudah, explains, that the word for "young lions" [kefirim] is derived from the word "heresy" [kefirah]. A "kofer" [heretic] is one who stumbles on heresy when it chances upon him. A "kefir" [young lion] is someone who has the trait of heresy implanted into the essence of his personality. The materialistic heretics [kefirim] are hungry, "but those who seek Hashem will not lack any good."

Originally posted by Torat HaRav Aviner

Shir Ha-Ma'alot #26

Posted by Mordechai Friedfertig at 11:23 AM

07

Oct

2009

The Holy One Blessed Be He makes peace between Michael, the angel of water, and Gavriel, the angel of fire. They are joined together, the water does not extinguish the fire, and the fire does not ignite the water. Just as there is peace in the wars between the angels and between the supreme ideas, so too will there be peace between the Jews below, who hold different opinions. Our Sages discuss the importance of peace hundreds of times. The intention is always peace among Jews. We should be willing to devote our central efforts for this goal.

Originally posted by Torat HaRav Aviner

Shir Ha-Ma'alot #25

Posted by Mordechai Friedfertig at 9:13 AM

30

Sep

2009

Magdil, Migdol
The same verse appears twice in the Tanach with a minor change. In the Book of Tehillim (18:51), it is written "Magdil" (meaning "He is magnifying [magdil] the salvation of His King [David]"), while in the Book of Shmuel (2 22:51) it says "Migdol" (meaning "He is a tower [migdol] of salvation to His King"). The Book of Shmuel is part of the "Prophets," which were said through prophecy. The Book of Tehillim is part of the "Writings," which were said through the Divine Spirit. Our Sages teach that there is a difference between "To David, a Psalm" and "A Psalm of David": "‘To David, a Psalm’ teaches that first the Divine Presence rested on him and then he recited that song; ‘A Psalm of David’ teaches that he first recited the Psalm and only then the Divine Presence rested on him" (Pesachim 117a). At times he began to sing and the Divine Presence rested on his song. This is the Divine Spirit. At other times, the Divine Presence rested on him, and, on account of this, we began to sing. This is prophecy. Our Rabbi, Rav Tzvi Yehudah Kook, therefore explained that on the days of holiness like Shabbat and holidays, we use the more exalted version, "Migdol," and on weekdays the simpler version, "Magdil." The meaning of "Magdil" is that the Master of the Universe is the One who brings about the process of the magnification of the Salvation. "Migdol," is that He, may He be blessed, is the Infinite Essence of greatness.

Originally posted by Torat HaRav Aviner

Shir Ha-Ma'alot #11

Posted by Mordechai Friedfertig at 8:46 AM

Please, make us not in need - Hashem, our God, of the gifts of human hands...

Do not live on the account of others. Do not spend money in an uncontrolled fashion, and afterwards search for "Gemachim" – societies to help the needy. Fix your expenses based on your income, and not the other way around. "The mind does not tolerate four types of people...a poor man who is arrogant" (Pesachim 113b), because he lives at a high standard beyond his means. Rav said to Rav Kahana, "Deal in carcasses in the market, and do not say, ‘I am a great man, I am Kahana’" (Pesachim 113a). "At all times one should hire himself out to ‘avodah zarah’ than be in need of the help of other people. He thought that ‘avodah zarah’ meant ‘idol worship’ [which is the usual meaning], but it is not so, it means [literally], ‘work which is strange to him’" (Baba Batra 110a). Do not take unemployment payments with the claim that they are offering you work that is beneath your honor. Working - this is honor. Even regarding Shabbat they say, "Treat your Shabbat like a weekday rather than be dependent of man" (Pesachim 112-113), i.e. eat simple food and do not take loans. Nevertheless, our Sages teach that the Holy One, Blessed be He, says, "My children, borrow for Me, and I will repay," but this is with the condition that he plans that he will have the money to repay the loan."

taken from : Torat HaRav Aviner

Shir Ha-Ma'alot #10

Posted by Mordechai Friedfertig at 8:46 AM

Third blessing of the Birkat Ha-Mazon

"David and Shlomo established the blessing of building Jerusalem" (Berachot 48b). What is the connection between a meal and building Jerusalem? Maran Ha-Rav Avraham Yitzhak Ha-Cohain Kook, explained that the act of eating cannot be reduced to the physical existence of the individual, and even to the building up of strength in order to build his Nation and his Land and to wage war for their sake; rather the higher goal needs to be the spiritual building of the Nation of Israel, which is defined by one word: Jerusalem! "David established the blessing of ‘Israel your Nation and of Jerusalem your City,’ and Shlomo established ‘On this great and holy House’" (ibid. pp. 364-365).

taken from : Torat HaRav Aviner