Month: September 2000

Chagim Rosh HaShana Rabbi Mordechai Dolinsky

Rosh HaShana (5761)

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Rosh HaShana (5761)
by Mordechai Dolinsky

In the beginning of Hilchos Rosh HaShana the Tur quotes a Medrash which is quite puzzling. A comparison is made between the usual mindset of someone facing the result of the final court ruling of his case which can include even corporeal punishment; the anxiety—the stress—and the neglect of personal body care. To the contrast of the holiday spirit including dress, food, and all, that overtakes Klal Yisroel as they are facing the outcome of the verdict of the judgment of Rosh HaShana. This optimistic display is a reflection of the confidence Klal Yisroel has in the Ribbono Shel Olam. The obvious question is how does the confidence have any affect or reflection on the relieving of the possible stringency of the verdict of the case. What happened to “everyone passes before HaShem and is examined”(as it says in the Mishna)
What happened to the great Heavenly scales that weigh our Mitzvos and Aveiros?
What happened to the name of Rosh HaShana, Yom HaDin, the Day of Judgment?

In sharing a possible approach to this difficult problem I would say there is a bit of practical advice that Reb Chaim Velozhin offers us in “Nefesh HaChayim” that in general can be very useful and can help shed some light on our difficulty here. In Shaar 3:12 R’ Chaim explains that by intensive concentration and clear realization of the principle of the Oneness of Hashem and the confirmation of the belief that there aren’t any powers in the world outside of Hashem, one can immunize themselves again anything that can harm him. Perhaps we can say the Medrash does not infer that because of the bitachon there is no judgement, but rather, even if chas v’shalom there is a decree upon someone which can cause tzar or something damaging he can nullify its harmful affects through the bitachon, applying the principle of the “Nefesh HaChayim”. What the Medrash expresses is not that there “won’t be a judgment” but rather “they are confident that HaShem will make a miracle for them”.

This idea is reflected very significantly in the blowing of the Shofar. The shvarim, the trua, or both, represent the crying out and the sorrow of the inflictions. The tekia which proceeds and follows this is the sound of the declaration of the Kingdom of Hashem and His all encompassing control over everything in the universe. In the words of the Shalah HaKodosh, the ‘din’ is sandwiched in between the ‘chesed’ and the ‘rachamim’ of Hashem and this changes it all to bracha and tov that we can see and enjoy.

A wonderful, sweet year to you all together with Klal Yisroel.

Uncategorized Rabbi Mordechai Dolinsky

Parshas Nitzavim (5760)

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Parshas Nitzavim (5760)
By Mordechai Dolinsky

The importance and significance of the Parsha is evident from the name—Nitzavim. We are at the threshold of the yom hadin and about to stand before HaShem proclaiming His kingdom, and in judgment. “Atem Nitzavim Lifnei HaShem”—you are standing today all of you before HaShem. The continuity of the sedra is in the same vein, a conglomeration of very basic foundations and principles. For example–“Limaan Sefos HaRava Es HaTzemaya” –the Ramban explains that if a person indulges in physical lusts that he really doesn’t have an attraction for, he will develop a yearning and lust for items and in areas that naturally he would not be attracted to; which really amounts to a type of perversion.

In the Medrash Rabba many of the Chazal show the high priority of limud HaTorah which also reflects the basic foundation. Both the Nefesh HaChayim and the Baal HaTanya explain that the Torah is the essence of HaShem. So standing before HaShem is standing before His Torah. The greatest connection to HaShem is by learning his Torah. By doing so, we are connected to our source of life and blessings.

In a way Rosh HaShana is the most important day in the year. We are proclaiming HaShem as King of the Universe, and submitting ourselves to His rule. The high point of the day is the blowing of the shofar. There is an aspect of this mitzvah that is important to make note of. The ‘shevarim’ and ‘teruos’ are sounds of crying. We can get absorbed in the many technical aspects of this mitzvah without asking ourselves what are we crying for. Is it just some technicality to make a crying sound?

We are crying for the numerous contemporary tzaros;
The physical ailments—tumors—heart disease—car accident victims—army and terrorist casualties—the widows and orphans—the suffering and heartache—shalom bayis problems; the animosity, the divorce and the horror that follows. Singles not finding mates, married couples without offspring, children going astray; financial disasters.

In the crying of the shofar our focus should be petitioning Hashem to reestablish the world anew, fresh and free from blemishes. “Ki Hu Chayecha ViOrech Yamecha: (30:20).

A wonderful year to you all together with Klal Yisroel.

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Ki Savo (5760)

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Parshas Ki Savo (5760)
by Mordechai Dolinsky

Considering the meaningful Hashgacha Pratis of the sedras it is a little wondrous that here in the middle of Elul and preparing for Rosh HaShanah we have a sprinkle of the Pesach spirit from the Parsha with the Viduy of Bikurim which is the basis of the structure of the Hagaddah of the seder night. The main principle in the viduy of Bikurim is an expression of Hakoras HaTov that is probably the most important foundation of the whole Yiddishkeit. The motivation of our whole observance is totally based on Hakoras HaTov. The opening of the Aseres HaDibros which is the commandment of the belief in HaShem is attributed to the miracle of leaving Egypt and not the creation of the world which would seem so much more in place. This, explains the Chovos HaLivavos is because being released from the bondage of Mitzrayim creates so much more of a feeling of gratitude than that of the creation of the Universe. This; despite the fact that there is nothing greater than the actual creation.

When Hillel expressed that the principle of not doing something to your friend that would annoy you is the whole Torah, Rashi explains “the friend” is HaShem. Just as someone who shows a lack of appreciation repulses us, likewise we shouldn’t act that way towards HaShem. All of the commandments represent some type of appreciation for a related kindness that HaShem bestows upon us.

Also true in our human relationships, the most outstanding element that establishes and molds the relationship and is also responsible for the complexities that keep its mechanism in operation, is gratitude.

In Hakoras HaTov firstly one must be aware of and recognize the nature of the goodness. Secondly one must inwardly feel the gratitude. And thirdly demonstrate it either verbally or in the form of action. This subject matter is so vital and basic it is surely appropriate for our Elul spiritual rejuvenation and preparation for Rosh HaShanah.

……..The terrible spiritual plague we are witnessing today even in so many fine homes of the youth deviating from the way of HaShem might be a manifestation of the tochacha in our Parsha. 28:32 “Your sons and daughters will be given to another people (in a spiritual sense), and your eyes will see and pine for them all day long but your hands will be powerless.” HaShem help us, have pity on your children and rid us of this tragic devastation.

A very helpful suggestion in preparing for Rosh HaShanah is to learn through and memorize R’ Saadya Gaon’s ten reasons (which can be found today in many Machzorim) for the blowing of the shofar on that Holy Day.

It should be a sweet good year for all of us and all Klal Yisroel.

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Ki Saitzai (5760)

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Parshas Ki Saitzai (5760)
By Mordechai Dolinsky

In answer to our common quest for self-improvement in Elul, I would like to share a Medrash which I found quite inspiring and helpful. Medrash Rabbah 4:5:” Omar HaKadosh Baruch Hu Shimu Li Sheain Adam Shomayah Li U’mafsid.” HaShem calls out to us to be obedient. One never loses by fulfilling HaShem’s wishes. These simple few words have awesome far-reaching implications. In the typical test situations that we so often find ourselves, is the classical “tug of war” between getting ‘my way’, doing ‘my thing’, having ‘ my enjoyment or thrill’ versus doing the Will of HaShem. What is boils down to is should I give in to HaShem, The Master of the world, Giver of Life, and sacrifice my own enjoyment, with the belief and realization that I will receive reward in this world and the next. Through this Medrash a completely new and different dimension comes to light. In focusing on the essence of the temptation of reaping the immediate satisfaction HaShem says don’t be concerned over the loss, because there won’t be one. Whatever benefit or enjoyment you expect to attain, will be obtained. My promise to you is not “just” reward sometime in the future in this world and the next, but the very satisfaction for which you yearn I will satiate you with, but through permissible means.

To manifest this as a reality it demands our belief that HaShem is in contact with our inward feelings and has full control. We find this concept reflected in our Parsha of Ki Saitzai. The Chazal Rashi quotes concerning the taking of the Yefas Toar 21:11 “If he takes her he will eventually despise her”. We can hear the echo of the tempted exclaiming—“Me hate her?? This is my heart. How can some other being dictate how I will feel?” Hashem knows your feelings and He is in absolute control. How much this could change things for us if we were only able to bear it in mind when tested, HaShem will satiate our desires and we won’t lose.

A helpful Elul tip; pick some even small area for self-improvement every day.

We should be successful in our endeavors and it should lead to a wonderful year in every way for us and all Klal Yisroel.

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shoftim (5760)

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Parshas Shoftim (5760)
by Mordechai Dolinsky

The parsha opens: “Shoftim V’shotrim Titen Lecha” and Rashi explains those who pass judgement and those impose authority with a ‘stick and a strap’. There is an aspect of our sedra that can have a strong and important impact on our Elul program of spiritual growth. There are two mechanisms that move people. There is an internal motivation where a person is inspired from within and external factors that play a role in guiding a person on the right path. Each has its place and role in our spiritual functioning and success. The concept of Shoftim and Shotrim is obviously symbolic for the latter, outside motivation, which can be seen as manifested in the following.

Elul has arrived, and we yearn to be connected and for some kind of fulfillment. The focus of our greatest concern is or should be our spiritual welfare, with special focus on our vulnerability to fall into the hands of the yetzer harah and sin chas v’shalom. As a result many of us fall into devastating guilt trips and cry out for Divine assistance. There is a vital aspect of these nisyonos that is important to point out. The usual understanding of dealing with these tests are determined by our ability to harness our store-house of yiras shamayim and the strength of our commitment to fulfill the Ratzon HaShem. Any failure to live up to what is expected of us is attributed to falling short in self-control and yiras shamayim; and indeed often it is. However, a lot of our ‘yeridos’ are in the realm of how we would look upon the following scenario. Someone with a drinking problem that uses a wine storage as a sleeping facility. This example is just symbolic of countless similar situations. After having indulged in some alcoholic beverage that is surrounding him he comes down upon himself very firmly for giving in to his lusts and is off to a self-destructive guilt trip. Then he cries out to Hashem for special Divine support to help him overcome his temptation. What do we have to say to this poor fellow? “CLEAR OUT OF THAT WINE CELLAR!!!”

The Gemara describes an individual who passes through an immodest location and exhibits self-control and doesn’t look. Instead of deserving praise the Chazal are quite sharp in criticizing him for allowing himself to be in a location of temptation. Even if he had the confidence of self-control and he was indeed successful—“WHAT ARE YOU DOING IN THE WINE CELLAR?!!”.

So often we yearn to overcome difficult trials pertaining to “bain adam laMakom:” or “bian adam lechavero” and we continue to plant ourselves on the battlefield grounds. Our first move for tshuva and self-improvement in Elul is to examine and evaluate this most important factor. “Shoftim V’Shotrim”— external motivations—one must remove himself from the situation of nisayon.

Best wishes for a successful Elul that should lead to a Shana Tova U’Mesuka for us and all Klal Yisroel.

September 2000
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