Tag: Chagim

Chagim Shavuos Rabbi Mordechai Dolinsky

Shavuos (5765)

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Shavuos (5765)
by Mordechai Dolinsky

It is very appropriate for us to contemplate what exactly the service expected of us on Shavuos is; with the absence of any specific Mitzvos.  I would venture to say it is the focus on the belief that the written Torah and the oral tradition we have is the true expression of Hashem who is our lifesource, responsible for our heartbeat and our very breath, every moment.
Together with the true appreciation and great evaluation for the epitome of meaningfulness and happiness that the Torah gives us in our lives.  Have a wonderful, meaningful Yom Tov.

Chagim Rosh HaShana Rabbi Mordechai Dolinsky

Rosh Hashana (5765)

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Rosh Hashana (5765)
By Mordechai Dolinsky

The main, crucial focal point of Rosh Hashana is the strengthening and rejuvenating of Hashem as the King of the Universe. Our practical actuating this as a reality has been hampered since no actual kingdom exists in the world today that we canuse to relate to Hashem in that role.

Perhaps the knowledge that the control of all the vicious forces and nuclear power in the world today are all completely in the hands of Hashem, is a unique advanced concept of the Malchus Shamayim.

May it be a wonderful good year for you and all Clal Yisroel.

Chagim Shavuos Rabbi Mordechai Dolinsky

Shavuos (5764)

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Shavuos (5764)

Chag Shavuos is like a “Rosh Hashana” for Torah.  It is vital that we make a strong commitment towards our responsibility regarding this Mitzvah.

We must remember to undertake to be ‘besimcha’ ; in a happy, positive, disposition during our learning.  We must strive to learn with a true clarity.

We should be zocheh to have a kabalas HaTorah and all its brachos.

Chag Sameach.

Chagim Devarim Shmini Atzeres & Simchas Torah Succos Weekly Parsha Rabbi Mordechai Dolinsky

Zos HaBracha-Simchas Torah (5763)

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Zos HaBracha-Simchas Torah (5763)
By Mordechai Dolinsky

“Vizorach Misaier Lamo”—Rashi quotes the Chazal of the offer from Hashem to bnei Esav and Yishmael for the Torah and their refusal.  Elsewhere is explained their objections were the commandments against murder and theft.  R’ Chayim Volozhin sharply points out that it wasn’t just a cold refusal but rather these commandments interfered with their respective means of livelihood.  He then points out how much care must be taken on our part not to be negligent in our obligations to the Torah with the rationalization that it is interfering with our parnassa, for it would chas v’shalom echo the voices of Yishmael and Esav.

This is a very timely message for the time that we are rejoicing with the Torah.

Have a lovely Shabbos, a joyous Yom Tov and a wonderful year.

Chagim Succos Rabbi Mordechai Dolinsky

Succos (5763)

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Succos (5763)
by Mordechai Dolinsky

Succos as all the Yomim Tovim has many beautiful aspects that bring us a lot of joy.  The Yom Tov also was intended to provide us with a spiritual nourishment essential for our spiritual diet.  This is crucial for the various tests and trials during the course of the future.

As we sit in the Succa and focus on the schach we must see it as the Schechina hovering over us; Hashem Himself showering upon us His love, His attention and His constant personal care.  His in-depth knowledge of every single one of our exact needs and His constant response to them.  Because the succa is so awesomely connected to Hashem Himself it is understandable the unique holiness the succa contains which is not present by any other mitzvah.

This explains the special mitzvah of simcha also unique for the Succa, for the realization of the connection with Hashem brings the greatest joy.

Let’s all have a wonderful Yom Tov full of spiritual satiation and showered by all the blessings that come along with it, for ourselves and all Clal Yisroel.

Chagim Shavuos Rabbi Mordechai Dolinsky

Shavuos (5762)

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Shavuos (5762)

We find a number of names and likewise reasons for the celebration of Shavuos.  It is of the greatest wonder why no mention is made in the Chumash of the most important reason—Chag Matan Torah.  Perhaps it can be explained with a parable of a wife wanting a sign from her husband that he values and appreciates their marriage.  She makes a lavish private party to celebrate the day they bought their home which happens to be the same day of their anniversary.  She is waiting for him to exclaim at the party: “Dear, how can we not also celebrate the wonderful day of our union..”  Hashem wants us to exclaim that we are so happy and appreciate that you gave us the Torah that brings beauty and meaning to our lives.

Have a wonderful and meaningful Yom Tov.

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.

Bain HaMetzorim Chagim Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Devorim: Bain HaMetzorim

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Parshas Devorim: Bain HaMetzorim
by Mordechai Dolinsky

I have been observing in recent years that people have difficulty in emotionally relating to the Churban.  I suspect that one of the main factors for this is a general breakdown of our emotional sensitivity, which affects all areas that our feelings and emotions are involved in, not just the Churban.  The promise to Klal Yisroel that with the coming of the ‘geulah’ our “heart of stone” (lev even) will be replaced with a heart of flesh is addressing this emotional coldness that we are experiencing.  A helpful suggestion to observe the mourning of the Churban is to read accounts of the recent holocaust.  Unfortunately, it is easier to relate to and it is all part of the Churban and galus.

The question has always been brought up as to why the mourning of the Churban isn’t observed on the Shabbasos of Bain HaMetzorim.  After all, we are mourning mainly for the spiritual tragedy, for the honor of Hashem that has fallen.  The Medrash 1:21 questions why a gentile deserves to die for keeping Shabbos and explains as follows: How would a king who is enjoying a very intimate party with his queen relate to an intruder to their privacy?  This is the “goi” keeping Shabbos.  What an insight this is as to the meaning of Shabbos—an intimate union of Hashem and Klal Yisroel.  This is the focus of Shabbos and there is no place for Churban.  How vital it is that we bear this in mind while celebrating Shabbos, a party with HaShem.  How amazing– the mourning of the Churban sheds such a great light on Shabbos.

A most distressing facet of the Churban is that a major factor in the destruction was executed by our fellow Jews; the cruel murder of thousands including the greatest Talmidei Chachamim.  Could we ever imagine that just misguided idealism could lead one Jew to actually mass murder his fellow Jews?!!

One of the reasons for the custom of the egg at the Seder table is to relate to the Churban since the Seder night occurs the same day of the week as Tisha B’Av.  What could possibly be the connection between the two?  “Food” for thought.  In sharing my own thoughts on the perplexity I would say as follows.  The insufficient relating to Pesach eventually brought about the Churban.  Pesach exclaims the kingdom of HaShem
Pesach exclaims gratitude, to HaShem and to our fellow man.

Hashem should put an end to all of our “tzaros” and to this “galus”.  We should see ‘yeshuos’ and ‘nechamos’, the rebuilding of the Bais HaMikdash, and the geulal sh’layma bikarov.

Chagim Shavuos Rabbi Mordechai Dolinsky

Shavuos (5760)

Shavuos (5760)
By Mordechai Dolinsky

One of the strongest words of warning in the Chumash is the following: “Rock HiShamer Lecha U’Shmor Nafshecha Meod Pen Tishkach Es HaDevorim Asher Rau Ainecha U’pen Yasuru Milevavcha Kol Yemai Chayecha. ViHodatem Livanecha V’Livnei Vanecha Yom Asher Amadita Lifnei HaShem Elokecha BiChorev” . Why is the Torah so concerned about our remembering the sight of Matan Torah? The Kuzari brings out a very basic insight. Everyone perceives our relationship to the Torah as emuna, we must have the faith and flex our belief muscles that HaShem gave us the Torah. The Kuzari points out that this is wrong.

All the belief systems of the world narrow down to one individual who claims to have had some contact with Divinity. Maybe he did or maybe he didn’t—you can take it or leave it. If he had a persuasive personality he could convince tens or tens of thousands and then it could get to be millions. Hehavdil Elef Havdalos only the Torah HaKedosha makes the claim that at Har Sinai Hashem addressed all Klal Yisroel—everybody, millions. You can tell me that HaShem spoke to you but you can’t tell me that HaShem spoke to me and have me accept it unless it is the absolute truth. This claim is made in the Chumash itself. The Chumash goes back historically very far and makes this claim openly–the glorious scene of Kabalas HaTorah involving millions of people. Bnai Yisroel is a stubborn, questioning people, Am Kishai Oref. If Kabalas HaTorah hadn’t been known as absolute truth it would have been laughed out of existence. We are talking about a historical fact that was known by the masses for generations and generations.

ViHodatam Livanecha—pass on to your children, ViLivnei Vanecha—to your progenity, Yom Asher Amaditah Lifnei Hashem Elokecha BiChorev.

Chag Sameach to all together with all the brachos of Kabalas HaTorah in Gashmius and Ruchnius.

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