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Chagim Shavuos Special's Rabbi Mordechai Dolinsky May 21, 2012

Sefiras HaOmer — Preparation for Matan Torah

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Sefiras HaOmer — Preparation for Matan Torah (5772)

It is important to ממשיך the lessons of Pesach into the days of sefira, firstly when fulfilling the mitzvah of זכירת יציאת מצרים twice daily to quickly review the עשר מכות, and secondly, in the morning when reciting אז ישיר care should be taken that it should not be just another paragraph of שבח but it should be an attempt to recapture the feeling of awe that כלל ישראל felt when witnessing the greatest גילו מלכות שמים and expressing it in these very words.

In line for preparing for קבלת התורה we should do the סגולה of the Vilna Gaon for special סייעתא דשמיא that day in learning, that the very first thought that comes to mind upon waking up in the morning should be קבלת עול תורה or we should do so as soon as possible thereafter. The Chazon Ish attributed his success in learning to having special כוונה in five places in davening. Firstly in ברכת התורה, secondly in אהבה רבה in the words ותן בלבנו להבין ולהשכיל, next in the bracha of אתה חונן in שמונה עשרה, next inבריך שמיה in the words ותפתח לבאי באוריתא, and last inובא לציון in the words והוא יפתח לבנו בתורתו.

In accordance with the approaching of the יום טוב of קבלת התורה it is crucial that we have clarity in the importance of the role of לימוד התורה. עולם הזה, this world, is a place of darkness and even when there is at times a clarity of the truth, it is always clouded with shades of darkness and the true value of Torah is not appreciated. However, living in the present time, when there is an awesome darkness in the world, surely the truth is hidden. We must understand that in the entire universe including the massive milky-way there is no act that a person can do in this world that is more important than learning Torah. This includes the great scientists, professors, surgeons, astronauts, or great businessmen with their astronomical wealth. Nothing compares with bending over the גמרא and saying אמר אביי. Despite our great idealism and heroic efforts to persistently carry on our learning, the degradation of Torah that surrounds us takes its toll. It is therefore so important for our קבלת התורה to establish for ourselves a clear picture of the true values. A common example of the זלזול is that at times there is need to consult with a professor on a medical issue and there we find the בן תורה humbled before the great professor with his gray temples and pride. In the world of truth the בן תורה should be seated behind the desk and the great professor should be humbled before the בן תורה. Each בן תורה should have his own car and chauffeur to ride him around and all the great honor that is placed upon the dignitaries of the world should be showered upon him, which will be realized at the time of ביאת המשיח. In the meantime in honor of קבלת התורה the עובדה למעשה is that we should spend a few moments contemplating these thoughts and visualize the true greatness a בן תורה deserves –ויגבה לבו וכו’, and learning from a ספר that sheds light on the חשיבות of Torah such as נפש החיים שער ד’.

Special's Vayikra Weekly Parsha Rabbi Mordechai Dolinsky March 18, 2011

Parshas Tzav – Zachor (5771)

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Parshas Tzav-Zachor (5771)
by Mordechai Dolinsky

The essence of Amalek has become so clear, obvious and over powering
in the present times. “Asher Korcha”—coldness; a callousness and lack of real personal connection to all our relationships. Timche es zecher Amalek—break the barriers and connect to all our Yiddishe neshamos.

Shmos Special's Weekly Parsha Rabbi Mordechai Dolinsky March 10, 2006

Parshas Tetzaveh – Parshas Zachor (5766)

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Parshas Tetzaveh – Parshas Zachor (5766)
By Mordechai Dolinsky

The Medrash (38:5) explains that the significance in the honor and glory surrounding the attire of Aharon was a reflection of the honor of his Torah. What a lesson especially for our generation where honor is mistakenly poured on musicians, singers and entertainers not really worthy of the Torah values we grant glory to. Our mistakenly displaying honor and glory is at the expense of giving honor where it truly belongs which is to the Torah and only the Torah.

Have a wonderful Shabbos.

Berashis Special's Weekly Parsha Rabbi Mordechai Dolinsky June 27, 2005

Vayechi – Making Tools to Enrich our Relationships (5760)

Vayechi—Making Tools to Enrich our Relationships (5760)
By Mordechai Dolinsky

Yaakov’s blessing to Yehuda has special significance. Yehuda is royalty-leadership-Torah and Moshiach. Yehuda is also so special that his name became the name of our nation. All of Klal Yisroel are “Yehudim”.

Five times there are references in the blessing that Yaakov gave to Yehuda involving wine. “He ties his he-donkey to the vine”
“To the branch (of the vine) his she-donkey’s foal”
“ He launders his garment in wine”
“ And his robe in the blood of grapes”.
“ Red-eyed from wine and white-toothed from milk”

When Noach came out of the Ark his first preoccupation was the planting of a vineyard. We must understand why this was such an important priority to Noach.

Do you ever experience the feeling of negativity towards someone and not being able to or wanting to forgive him for the cause of the friction? Then, when meeting him after having consumed some wine you are overcome with the urge to forgive and forget and let bygones be bygones. All the rational reasons for your resentment remain yet you have this feeling of warmth and perhaps compassion. You might find that you are addressing yourself: “One moment, hold on here, let’s no lose ourselves, this absolutely makes no sense, why should I forgive him. Let’s face it, it’s only a little alcohol that put me in to a good mood. It’s not rational, logical or sensible. The issue is whether to allow yourself to be swayed by harnessing the force of wine.

Right before Noach’s planting the Chumash relates: “Hashem smelled the pleasing aroma (of Noach’s sacrifice) and said in His heart I will not continue to curse again the ground because of man etc”. This is as if to say that HaShem allowed himself to be swayed by the good smell of the sacrifice.

Chazal tell us that in the time of the Dor Haflaga they revolted against HaShem yet they weren’t destroyed because of the high quality and level of the human relationships that existed between them. This was lacking in the generation of Noach that resulted in and caused the destruction of the world by the flood.

Wine is a catalystic agent that brings good feelings and good will and a person should allow it to happen. Harness the power of the wine.

Yehuda—Torah—royalty—leadership and Moshiach: Yehuda the “Yid”, received the blessing of the grapes. “U’Liven Shinayim MayChalav”—more nourishing than a glass of milk is the joy of the hearty smile.

Shmos Special's Weekly Parsha Rabbi Mordechai Dolinsky January 12, 2002

PARSHAS KI SISA: A Lesson in Leadership (5760)

PARSHAS KI SISA: A Lesson in Leadership (5760)
By Mordechai Dolinsky

The Parsha of the “Aigel HaZahav”(The Golden Calf) has been a source of perpetual perplexity. The “aveira” itself is so unclear and it is difficult to understand exactly what it was that they did. It is especially hard to fathom that after having experienced the miracles of “Yetzias Mitzrayim”; at that point of history how they could have fallen as they did. Klal Yisrael is standing at Har Sinai, experiencing the strongest spiritual connection. They were on such a high plane of spiritualism that they couldn’t continue their physical existence—“Parcha Nishmasam”—their souls parted from their bodies. How is it possible to sin at such a time?

A probable and palatable approach, which also fits in well with the text, is that the episode was a result of their quest for a Manhig (a leader). The obvious difficulty with this is that when Klal Yisrael made their request to Aharon the way it was verbalized was: “Asai Lanu Elokim”—which has the implication that it was a form of “Deity” (Chas V’Shalom some form of Avoda Zara) that they were seeking.

For the key of the meaning of this we must know that it was clear to Klal Yisrael that a Manhig was more than a man of great stature with leadership qualities and even with Siyata Dishmaya (Divine assistance). The Manhig was very closely integrated with Elokus. If it could be said regarding manhigim in our relatively low generations, “HaShachina Midaberes Mitoch Garonam” –one can testify that the words that they utter are Divinely inspired—what could we say of our leaders of many generations ago? HaShachina Mimalay Kol Gufam—their entirety was Divinely inspired. The Mesilas Yesharim (Chap. 26) describes the heights our great ones can reach and says that they can become “KiMalach Hashem Mamash”—literally likened to angel of Hashem. Further in the chapter he explains that eventually one can reach such a degree of “oneness” with HaShem that he will be given the “key” of the ability to actually reinstate life to a deceased—since he has become “one” with the Giver of life. Despite the fact that the power of giving life is not delegated to any human being, the Tzaddik, becoming one with Hashem is imbued with this power. These words are awesome and if not for the high credibility of the source, we would not contemplate such a thought in our minds. It is not so difficult now to understand why the terminology “Elokus” was mentioned in Klal Yisrael’s quest for a manhig.

There is a tremendously important lesson and source of inspiration to be gained from the event of the “Aigel”. The episode came about from a hysteria and panic from the impression and thought of Klal Yisrael that they were without a manhig (even for a short while). This gives us a perspective of the role that a manhig is supposed to play and his priority of importance in the structure of Am Yisrael in the life of the klal and the individual. The Ribbono Shel Olam constructed Klal Yisrael with the anatomy as such that it is a vital necessity to have a manhig; with the same correlation that exists between man and his brain. We cannot make a move or have direction without our manhigim. We need them for every step, Ruchnius and Gashmius, physically and spiritually. Rashi sums up both points. Concerning Moshe Rabbeinu Rashi states (32:1): “Vihaya Moreh Lanu HaDerech Asher Naaleh Ba, Ata Tzrichim Anu LaElokus Asher Yelech Lifanenu”—Moshe Rabbeinu enlightened us concerning every step to take, and now we need some Divine source to replace him. We see here the role of a manhig and his integration with Divinity.

Rav Shlomo Brevda Shlit”a described to me the scene of the leyava of the Chazon Ish ztz”l. It was the picture of Klal Yisrael standing in stupor of bewilderment. Ashkenazim and Sefardim, Chasidim and Litvaks, Talmidei Chachamim and laymen, public figures and private individuals, young and old, rich and poor, were questioning–what will be our next move? Rabbanim were totally perplexed—how will we lead our Talmidim? Farmers—who will guide and advise us, concerning our sheep and crops? Doctors (even irreligious) and people seeking medical advice in life-threatening situations—should we operate or not?

The Yeshivas Mir, an army of the greatest Talmidei Chachamim, were saved from the holocaust through the direction of R’ Yechezkel Levenstein ztz”l, the Mashgiach, who led them step by step. After the war there practically wasn’t any religious Institution in the world for males or females, Chasidim or Litvaks, that didn’t have on its staff a great illuminary from the Mirrer Yeshiva. The last stage of their escape was through Shanghai. Some brilliant talmidim quickly mastered the difficult Chinese language and kept up to date about the war situation through the local newspaper. Based on this they advised R’ Yechezkel that it was imperative to change locations. He said—we are staying put. The place where the talmidim had suggested that they move to was bombed and destroyed shortly after. Subsequently, the students claimed it was important to remain where they were located–to which R’ Yechezkel replied—we’re moving out of here. Shortly afterward that location was completely devastated.

More recently, regarding the Gulf War, all the government military authorities claimed that the missiles would be of a chemical nature, and advised everyone to obtain and don gas masks. R’ Chaim Kanievsky Shlit”a said—the only use you will have of the masks is Purim costumes. All the missiles turned out to be conventional explosives.

Our Manhigim are our K E Y, they S E E, and they always S A W.

We must demand of ourselves an honest, clear appraisal of where we are standing regarding this vital issue. HaShem sends us our manhigim according to the way we see it and feel the need. May we always merit great Manhigim.

Shmos Special's Weekly Parsha Rabbi Mordechai Dolinsky January 12, 2002

Parshas Bo – To Be Inspired (5760)

Parshas Bo (5760)
By Mordechai Dolinsky

The foundation of our relationship to HaShem and our commitment to fulfill His will is the gratitude we feel towards Him which is mainly based on Yetzias Mitzraim. The Parshios of these weeks are the main source and light of His sovereignty over the universe and the world. These Parshios are therefore basic for they are the foundation of our service.

During these weeks there is a special Siyata DiShmaya, Divine help, in doing Teshuva. The usual explanation for this is seen in a kabalistic light, having to do with high spiritual concepts. As an additional explanation, since there is a strong element of rejuvenation, reawakening and reestablishment in our belief and motivation to serve HaShem, the period brings with it enthusiasm for repentance. Following this line of thought one should invest time and effort to visualize as clearly as possible to create and to relive the experience that Klal Yisroel underwent.

An aspect of the miracles of the plagues puzzled me. The purpose of the miracles was to reveal and demonstrate that “I am the King and the Creator”. This was shown and seen by the control of the different facets of powers of the world and of all the laws of the universe. HaShem showed who was the ‘boss’. Each of the commandments Moshe was given to initiate the plague was accompanied by instructions of preliminary prerequisites that had to be done. These instructions included the use of the “staff” and orders of what to do with it. Dam (blood) [7:19] “Take your staff and stretch out your hand over the waters of Egypt. Over the rivers, canals, ponds and all the gatherings of water”.
Kinim (lice)[8:12] “Stretch your staff and strike the dust of the land”.
Shechin (boils) [9:8] “Take your cupped handsful of furnace soot and throw it Heavenward”; not to mention the elaborate instructions of the Plague of the First-Born. The impression is that these miracles could only be accomplished by first following the instructions– “first read the manual”. The whole idea of having preliminary requirements seems to be diametrically opposed to the whole point of the plague, which is that HaShem has absolute and complete control.

One possible explanation may be as follows. First as an introduction with the understanding that the only way this world can exist is with the presence of Hashem, at least partially, hidden. If it were revealed in its totality the world simply could not be. Even when HaShem reveals Himself, there always are and must be blocks, curtains and limitations.

The simple understanding of the preliminary acts Hashem instructed in order for the plagues to take place is that they were an integral part of the actual miracle of the plague. However we might venture to present a unique way of looking at this. The “manual book of instructions” was not really to make the miracles and to reveal the glory of Hashem, but rather to clothe, minimize and to hide His true honor and revelation.

An important and practical lesson is that our infinite search and quest for HaShem is a fulfillment of the highest purpose of our existence. This is reflected in what we say each morning in our prayers: “Bakshu Panav Tamid”—seek His presence always. He constantly shows His Presence to the world, to His nation, and to each individual. This can be seen by observing the Hashgacha Pratis of His manipulation of the events of the world, our nation and private lives. We must, however, see through the curtains that obscure, and the smog that blocks our vision as explained above regarding the staff. These are put there for us to dispel, and then we can bask in His presence and glory. “Ki Vo Yismach Libaynu”—with Him our hearts shall rejoice.

Shmos Special's Weekly Parsha Rabbi Mordechai Dolinsky January 12, 2002

Parshas Pikudei:A Happiness Workshop (5760)

Parshas Pikudei:A Happiness Workshop (5760)
By Mordechai Dolinsky

During this week we have entered the “Mi Shenichnas Adar Marbim B’Simcha” time zone. This does not seem to fit well with the Parsha of Pidukei that has the taste of orders and regimentation.

“Marbim B’Simcha”, happiness, is something which is considered a state that one is in as a result of various circumstances that cause joy. Something that happens, an event, an experience, a thought, has affected us in a way that brings us the feeling of joy. I call it the weather report syndrome—our mood swings are compared to being subjected to weather conditions; cloudy, rainy, snowy and beautifully sunny and bright. There is a great truth, however, which is hidden from most of us. It is of utmost importance and has an extreme effect on almost every phase and situation of our lives. We should inscribe this into the deep recesses of our hearts and ingrain it into our minds. Our moods and disposition are aspects of our mental framework, which is in our hands and control. To be happy and joyous is up to us, open to our discretion and is at our disposal. And so the rigid framework of Parshas Pikudei is very much in place and in the right time frame.

To be B’Simcha is a state, WE have to create,
It is a mentality that is up to us to generate,
So do it now, there is nothing to negotiate,
Take care of it yourself, there is nobody to whom to delegate,
It is an awesome shame for anyone to wait,
To procrastinate a second is already too late,
So be B’Simcha, there is really nothing so great.

The question arises, are we happy in Adar for the good things that happened or good things will happen if we can make ourselves happy? Probably both are true. There is a list of wonderful consequences that will result in our being B’Simcha in Adar, ranging from deep spiritual accomplishments that have their roots in the ‘Kaballah’ to logical, understandable factors. Among the practical benefits is that it serves as a “training program” or “refresher course” to enable us to maintain a good mindset of Simcha all year round. Another important way we can benefit is whenever there are special opportunities for spiritual growth these opportunities are greatly magnified and enhanced if they are accompanied by ‘simcha’. We have a tradition that the month of Adar is rich in its potential to reach great spiritual heights. This puts a new perspective on the importance of ‘simcha’ in Adar. In this light the Medrash in this week’s Parsha (52:5) brings a Chazal that says: Outside of Yerushalayim there was a special place designated for business transactions. In Yerushalayim itself it was forbidden because the potential aggravation and hard feelings that often accompany business dealings are not fit for the simcha one should have in Yerushalayim. Since Yerushalayim is the ultimate place of spiritual growth we must always elevate our level of simcha there. Likewise, in the same light, the Gemara relates that Rava always started his discourse with some humor. This simcha was a prerequisite for the intense depth that followed.

Everyone has his own simcha recipes and it is important to use them and I’ll share some of my own:
Early to rise—especially using the advice of Chazal (Mesechtas Brachos) to daven “kivasikin”.
Counting your blessings
“Toras HaShem Misamchei Lev”, an increase in Torah study.

“Mi ShenichNESS Adar Marbim B’Simcha”
Which Ness?
HappiNESS!!

Berashis Special's Weekly Parsha Rabbi Mordechai Dolinsky November 6, 2000

Vayechi – Making Tools to Enrich our Relationships (5760)

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Vayechi – Making Tools to Enrich our Relationships (5760)
By Mordechai Dolinsky