Imagine for one moment what the Yidden felt when they were standing before the Yam Suf. The way forward was barred by the vast sea, whereas from behind the mighty Egyptian army, hell bent on revenge, was coming closer by the moment. The helplessness the Yidden must have felt is indescribable.
However all that changed in an eye blink. Moishe Rabeinu split the sea and the Yidden suddenly had a way out. Not only that but the miraculous escape route was a death trap for their pursuers. What previously seemed like a doomed situation, where even thinking about salvation seemed inappropriate, was turned about 180 degrees.
We must remember that no matter how bleak things look, Hashem's salvation can come swifter than an eye blink. As the prophet Michah (מיכה ז) said כימי צאתך מארץ מצרים אראנו נפלאות - I will show you wondrous miracles in the same way as I did when you left Egypt.
Thursday 24 January 2013
Thursday 17 January 2013
Menashe's lesson
We read in Menashe's story how he argued that if Hashem won't help he'll claim that 'all deities (lehavdil) are the same'. Upon reflection, it is extremely difficult to comprehend Menashe's argument, and even more so why Hashem accepted it.
On the surface we might say to Menashe, "Look, for so many years you worshipped all kinds of idols; now that you are in trouble go to them! And if they can't help you don't come demanding Hashem helps you, because you just don't deserve it. At the most you might come crawling humbly and beg Hashem for His salvation, with the clear understanding that He might not grant you request, but what right do you have to demand His help in such a brazen way?"
I once heard Rav Shimshon Pincus Ztz"l explain this as follows (I have since heard that it might be an איזשביצער ווארט):
Menashe was teaching us a beautiful idea that is as deep as it is powerful. He said, "Hashem, I know that there's a good chance you won't want to help me because I've sinned so much and for so long. However, if this is true that means it is possible for someone to sin so much that there is no way he can be saved. If so, this means that there is a limit and a boundary to Kavyochol's mercy and kindness. In that case there really is no difference between the deities (lehavdil).
"The G-d that my father taught me about is an Omnipotent One with endless and boundless mercy and forgiveness. If there turns out to be a limit to Kavyochol's mercy, then indeed the only difference between Him and lehavdil the impotent idols is the range of His mercy, but at the core essence they are chalilah the same."
Hashem heard this powerful argument and He agreed. He said, "I have to accept Menashe's prayer, to show that indeed there are no limits or boundaries to my mercy and forgiveness. I am truly Omnipotent with neither beginning or end."
This idea is so deep that even the malochim couldn't understand it, and they tried to block Menashe's tfilah, but Hashem disagreed and 'dug' a special tunnel via which He listened to Menashe and sent His salvation.
On the surface we might say to Menashe, "Look, for so many years you worshipped all kinds of idols; now that you are in trouble go to them! And if they can't help you don't come demanding Hashem helps you, because you just don't deserve it. At the most you might come crawling humbly and beg Hashem for His salvation, with the clear understanding that He might not grant you request, but what right do you have to demand His help in such a brazen way?"
I once heard Rav Shimshon Pincus Ztz"l explain this as follows (I have since heard that it might be an איזשביצער ווארט):
Menashe was teaching us a beautiful idea that is as deep as it is powerful. He said, "Hashem, I know that there's a good chance you won't want to help me because I've sinned so much and for so long. However, if this is true that means it is possible for someone to sin so much that there is no way he can be saved. If so, this means that there is a limit and a boundary to Kavyochol's mercy and kindness. In that case there really is no difference between the deities (lehavdil).
"The G-d that my father taught me about is an Omnipotent One with endless and boundless mercy and forgiveness. If there turns out to be a limit to Kavyochol's mercy, then indeed the only difference between Him and lehavdil the impotent idols is the range of His mercy, but at the core essence they are chalilah the same."
Hashem heard this powerful argument and He agreed. He said, "I have to accept Menashe's prayer, to show that indeed there are no limits or boundaries to my mercy and forgiveness. I am truly Omnipotent with neither beginning or end."
This idea is so deep that even the malochim couldn't understand it, and they tried to block Menashe's tfilah, but Hashem disagreed and 'dug' a special tunnel via which He listened to Menashe and sent His salvation.
Monday 14 January 2013
Menashe's story...
If there is one person who can be blamed for the churban of the first beis hamikdosh, it would be Menashe King of Judea. Chazal teach us that the posuk כי קצר המצע מהשתרע - for the bed is too short to allow one to stretch, refers to the time when Menashe brought an idol into the beis hamikdosh. Kavyochol then said, 'There isn't enough room for both of us, therefore I will abandon the beis hamikdosh."
At that moment the die was cast, and Hashem's decree was finalised. After that it was not a question of 'if', but 'when'.
The psukim relate that eventually, after 22 years of idol worship, Menashe was captured by the Assyrian king, and taken to Assyria bound in copper chains. From the words of the posukויאסרהו בנחשתים the midrash rabbah derives the following fascinating and inspiring tale:
The Assyrian king sealed Menashe in a specially designed copper pot which had holes at the top to allow him to breathe, then lit a small fire underneath, so that he should die a slow and painful death. When Menashe felt the heat building up he called out to all every idol in the world, and pleaded with them for help. Needless to say there was no response.
When he saw that no help was forthcoming he turned to Hashem and said, "I remember as a small child sitting on the lap of my saintly father (Chizkiyahu) and hearing him read the posuk 'בצר לך - when you will be in trouble, you should return to the G-d of your forefathers, for He is a merciful G-d, and He will not forget the covenant He made with your ancestors'.
"Hashem, I am now following this advice and calling out to you for salvation. However know this, I have already prayed to all the idols in the world to no avail; if You will also fail to save me I will claim that ח"ו 'it's all the same thing'..."
When the malochim heard such a brazen prayer they rushed to seal the gates of heaven so as not to allow it to enter, but Hashem wouldn't agree. "If I don't accept Menashe's supplication I am allowing other future sinners to have an excuse why they don't repent. They will point out that Menashe tried to return and found the way barred. Therefore I will accept his prayer and grant him the miracle he needs."
Kavyochol Himself 'drilled' a hole beneath the כסא הכבוד and embraced Menashe's tefillah; a powerful wind then came and blew Menashe all the way back to Yerushalayim.
To be continued...
At that moment the die was cast, and Hashem's decree was finalised. After that it was not a question of 'if', but 'when'.
The psukim relate that eventually, after 22 years of idol worship, Menashe was captured by the Assyrian king, and taken to Assyria bound in copper chains. From the words of the posukויאסרהו בנחשתים the midrash rabbah derives the following fascinating and inspiring tale:
The Assyrian king sealed Menashe in a specially designed copper pot which had holes at the top to allow him to breathe, then lit a small fire underneath, so that he should die a slow and painful death. When Menashe felt the heat building up he called out to all every idol in the world, and pleaded with them for help. Needless to say there was no response.
When he saw that no help was forthcoming he turned to Hashem and said, "I remember as a small child sitting on the lap of my saintly father (Chizkiyahu) and hearing him read the posuk 'בצר לך - when you will be in trouble, you should return to the G-d of your forefathers, for He is a merciful G-d, and He will not forget the covenant He made with your ancestors'.
"Hashem, I am now following this advice and calling out to you for salvation. However know this, I have already prayed to all the idols in the world to no avail; if You will also fail to save me I will claim that ח"ו 'it's all the same thing'..."
When the malochim heard such a brazen prayer they rushed to seal the gates of heaven so as not to allow it to enter, but Hashem wouldn't agree. "If I don't accept Menashe's supplication I am allowing other future sinners to have an excuse why they don't repent. They will point out that Menashe tried to return and found the way barred. Therefore I will accept his prayer and grant him the miracle he needs."
Kavyochol Himself 'drilled' a hole beneath the כסא הכבוד and embraced Menashe's tefillah; a powerful wind then came and blew Menashe all the way back to Yerushalayim.
To be continued...
Wednesday 9 January 2013
Thank Hashem for the small mercies
Today I had a hard day. I overslept. I had no work for most of the day (I am self employed so no work means no money). During my learning session with my chavrusa I got pulled into a discussion, so we hardly learnt anything. In short, I was neither fulfilled begashmiyus nor berochniyus.
In addition I had to fork out a sizable amount of cash to some Goy whose car I'd hit on Friday. It was late before Shabbos and I backed out of a narrow driveway into his car. BH there was no major damage, but his wing mirror got broken and would need replacing. I gave him my business card and asked him to call me after Shabbos so I got sort it out privately with cash, thus saving me higher insurance premiums in the next few years.
Monday afternoon he called me and said he got a quote for close to $450 - a ridiculous amount of money for a simple mirror of a low budget car. I told him I'll have the money for him on Wednesday, and meanwhile I asked around for some quotes myself. The most expensive one I got was still over $100 cheaper than his and I told him so.
His reply: Fine, I'll just do it through my insurance.
While I could legally fight it and insist on getting it fixed for less, I decided that it was just not worth the hassle (and risk of losing), so I paid up. I'm very tight on cash at the moment so I had to transfer money from a savings account in order to pay, but I hadn't much choice.
Then my cellphone fell down - but first some background info...
About 6 weeks ago I signed a two year cell phone whereby I received a free top-of-the-range smartphone. I'd only been using it for a few weeks when it fell into the bath. I fished it out and left it to dry, and luckily it was still working without any problems.
For two weeks. Then the mic stopped working. So I could use it for all the other uses one has for a smartphone, except I couldn't talk into it. I sent it back to the company, but they claimed it was water-damaged and so not covered under the warranty. What's more, since the mic is part of the electronics board they can't just replace it. Basically my only option was to buy a new phone.
I decided to use it meanwhile with a bluetooth earpiece (as it was working perfectly except for the mic), while I explore my options. Today, after it fell down, the mic suddenly started working again.
Boruch Hashem.
The loud and clear message I received, and which I'm now sharing with you, is: In the most difficult times Hashem will 'smile' at you and bestow small mercies, just so you remember He is there with you, looking out for you.
Even though I deserved to be punished (otherwise none of this would have happened), Hashem wanted me to remember and take note that He still loves me and is always here for me.
In addition I had to fork out a sizable amount of cash to some Goy whose car I'd hit on Friday. It was late before Shabbos and I backed out of a narrow driveway into his car. BH there was no major damage, but his wing mirror got broken and would need replacing. I gave him my business card and asked him to call me after Shabbos so I got sort it out privately with cash, thus saving me higher insurance premiums in the next few years.
Monday afternoon he called me and said he got a quote for close to $450 - a ridiculous amount of money for a simple mirror of a low budget car. I told him I'll have the money for him on Wednesday, and meanwhile I asked around for some quotes myself. The most expensive one I got was still over $100 cheaper than his and I told him so.
His reply: Fine, I'll just do it through my insurance.
While I could legally fight it and insist on getting it fixed for less, I decided that it was just not worth the hassle (and risk of losing), so I paid up. I'm very tight on cash at the moment so I had to transfer money from a savings account in order to pay, but I hadn't much choice.
Then my cellphone fell down - but first some background info...
About 6 weeks ago I signed a two year cell phone whereby I received a free top-of-the-range smartphone. I'd only been using it for a few weeks when it fell into the bath. I fished it out and left it to dry, and luckily it was still working without any problems.
For two weeks. Then the mic stopped working. So I could use it for all the other uses one has for a smartphone, except I couldn't talk into it. I sent it back to the company, but they claimed it was water-damaged and so not covered under the warranty. What's more, since the mic is part of the electronics board they can't just replace it. Basically my only option was to buy a new phone.
I decided to use it meanwhile with a bluetooth earpiece (as it was working perfectly except for the mic), while I explore my options. Today, after it fell down, the mic suddenly started working again.
Boruch Hashem.
The loud and clear message I received, and which I'm now sharing with you, is: In the most difficult times Hashem will 'smile' at you and bestow small mercies, just so you remember He is there with you, looking out for you.
Even though I deserved to be punished (otherwise none of this would have happened), Hashem wanted me to remember and take note that He still loves me and is always here for me.
Saturday 5 January 2013
Letting Hashem see us
When the Yidden in Miztrayim suffered the most horrendous tortures imaginable (the evil Pharoah used to bathe in the blood of Yiddishe babies), the posuk tell us ויאנחו בני ישראל מן העבודה ותעל שועתם אל האלקים מן העבודה - they cried out because of their hard work, and their cries of pain due to their slave-labour rose up before the Almighty, who then sent Moishe Rabeinu to redeem them.
The Ohr Hachaim (as do other other meforshim) points out a very important detail. The posuk doesn't tell us that the Yidden cried out to Hashem, and certainly there is no mention of tfilah. From this he deduces that they did not cry out in prayer nad their tears were not of supplication; they were just cries and tears of pain. The Yidden were crying because of their terrible hardship, as one groans in pain, and that was enough to invoke the heavenly mercies and bring forth their geulah.
The Ohr Hachaim writes כי ראיית ה' במצטער תועיל להסרת הצער - when Hashem sees someone's pain that in itself is enough to help bring relief, כי הוא רחמן ומרחם ורחמיו על כל מעשיו - for Hashem is a merciful One, who shows mercy, and His mercy reaches all beings.
Kavyochol is so merciful that He cannot bear to see when one of His creations is in pain, and for that alone He will relieve the pain, even though that person isn't deserving and didn't even daven for help.
However there is a caveat. When Hashem does want to punish someone He turns away His Face (kavyochol) so as not to see the pain. The Ohr Hachaim adds that indeed we find when Hashem is angry at the Yidden He hides His Face (הסתר אסתיר פני), in order to punish them.
There are two practical points we can take from this beautiful and comforting Ohr Hachaim:
1. In times of pain ch"v one must cry out to Hashem. Even if one is unfortunately in a position where Hashem has turned away, when one cries out to Hashem the posuk tells us קרוב ה' לכל קוראיו - Hashem is close to all who call Him. By crying out to Hashem we get His attention kavyochol, and that alone can bring forth the awaited relief.
2. There is one aveiroh for which the Torah says ושב מאחריך - Hashem will turn away from you, and that is immorality. When one isn't careful in areas of immorality they lose the great protection of Hashem's attention, and all that it entails.
So in order to reap the full benefits from Hashem's mercy one must be free from aveiros of immorality (tshuva helps, of course!), and call out to the Almighty so He sees our pain.
The Ohr Hachaim (as do other other meforshim) points out a very important detail. The posuk doesn't tell us that the Yidden cried out to Hashem, and certainly there is no mention of tfilah. From this he deduces that they did not cry out in prayer nad their tears were not of supplication; they were just cries and tears of pain. The Yidden were crying because of their terrible hardship, as one groans in pain, and that was enough to invoke the heavenly mercies and bring forth their geulah.
The Ohr Hachaim writes כי ראיית ה' במצטער תועיל להסרת הצער - when Hashem sees someone's pain that in itself is enough to help bring relief, כי הוא רחמן ומרחם ורחמיו על כל מעשיו - for Hashem is a merciful One, who shows mercy, and His mercy reaches all beings.
Kavyochol is so merciful that He cannot bear to see when one of His creations is in pain, and for that alone He will relieve the pain, even though that person isn't deserving and didn't even daven for help.
However there is a caveat. When Hashem does want to punish someone He turns away His Face (kavyochol) so as not to see the pain. The Ohr Hachaim adds that indeed we find when Hashem is angry at the Yidden He hides His Face (הסתר אסתיר פני), in order to punish them.
There are two practical points we can take from this beautiful and comforting Ohr Hachaim:
1. In times of pain ch"v one must cry out to Hashem. Even if one is unfortunately in a position where Hashem has turned away, when one cries out to Hashem the posuk tells us קרוב ה' לכל קוראיו - Hashem is close to all who call Him. By crying out to Hashem we get His attention kavyochol, and that alone can bring forth the awaited relief.
2. There is one aveiroh for which the Torah says ושב מאחריך - Hashem will turn away from you, and that is immorality. When one isn't careful in areas of immorality they lose the great protection of Hashem's attention, and all that it entails.
So in order to reap the full benefits from Hashem's mercy one must be free from aveiros of immorality (tshuva helps, of course!), and call out to the Almighty so He sees our pain.
Wednesday 2 January 2013
Not completely and not forever...
I once read a story about how a Nazi caught a Yid putting on tfilin in the concentration camps. Not content with simply punishing the Yid, the Nazi ym"sh wanted to degrade him and completely demean him, so he asked, "Why do you even bother? Can't you see that your G-d has forsaken you?"
The Yid answered with a few simple but oh so powerful words, "Not completely and not forever."
These 5 words are worth memorizing to use as a mantra in the most difficult times:
Not completely and not forever!
Mitzvos aforethought
In many Chassidish (and methinks also Sephardic) circles it is the custom to say לשם יחוד before doing a mitzvah. This roughly translates as, "I am doing this mitzvah with the intention of unifying Kavyochol and the Shechina..." Many also add the words לעשות נחת רוח וכו - [I am doing this in order] to please my Creator, blessed be His Holy Name.
The concept of לשם יחוד is an esoteric kabalistic one, and we will not delve into that at present. Also the custom of adding לעשות נחת רוח has its roots in deep Chassidish thought, and is an outcome of the Chassidish idea that 'the preparation for a mitzvah is greater than the mitzvah itself'.
While these are lofty concepts, there is, however, also a very practical gain from saying these formulae, and that is to get into the proper mindset. We have discussed at length how Kavyochol derives immense pleasure from our mitzvos, and how overcoming the Yh"r is akin to bringing a korbon.
These ideas, as inspiring as they are, will only give one strength in times of temptation if they remember and focus on them. The problem is, though, that the Yetzer Horah's first strategy is to prevent us from thinking and focusing on our tafkid (purpose in life).
When one actively says to himself prior to doing a mitzvah, "I am going to do this mitzvah in order to please Hashem," it becomes so much easier to actually do the mitzvah properly, with enthusiasm and concentration. Even if saying לשם יחוד is not accepted in one's circles (and actually, even if it is...), one would benefit tremendously by getting into the habit of consciously thinking before each and every mitzvah, however minor it may seem, "I am doing this in order to bring a kvod shamayim and to please my Creator."
The concept of לשם יחוד is an esoteric kabalistic one, and we will not delve into that at present. Also the custom of adding לעשות נחת רוח has its roots in deep Chassidish thought, and is an outcome of the Chassidish idea that 'the preparation for a mitzvah is greater than the mitzvah itself'.
While these are lofty concepts, there is, however, also a very practical gain from saying these formulae, and that is to get into the proper mindset. We have discussed at length how Kavyochol derives immense pleasure from our mitzvos, and how overcoming the Yh"r is akin to bringing a korbon.
These ideas, as inspiring as they are, will only give one strength in times of temptation if they remember and focus on them. The problem is, though, that the Yetzer Horah's first strategy is to prevent us from thinking and focusing on our tafkid (purpose in life).
When one actively says to himself prior to doing a mitzvah, "I am going to do this mitzvah in order to please Hashem," it becomes so much easier to actually do the mitzvah properly, with enthusiasm and concentration. Even if saying לשם יחוד is not accepted in one's circles (and actually, even if it is...), one would benefit tremendously by getting into the habit of consciously thinking before each and every mitzvah, however minor it may seem, "I am doing this in order to bring a kvod shamayim and to please my Creator."
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