THE VORT VINKEL

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[אבי ווער]

זיידע מיר באלעקען זיך די פינגער keep up!!!
אויב איך מעג בעטן אביסל מער פין ר' אביגדור. שכויעך

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זיידע מיר באלעקען זיך די פינגער keep up!!!
אויב איך מעג בעטן אביסל מער פין ר' אביגדור. שכויעך

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אדער ארקיוו פון אלטע ביז NOV 11

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אדער ארקיוו פון אלטע ביז NOV 11

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אדער ארקיוו פון אלטע ביז NOV 11

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One of my sources is the
weekly D'var Torah sheet prepared by Rabbi Leibie Sternberg
to see last weeks isue go to
http://www.eflip.com/prozdor/p120420.pdf
for the archives go to
http://www.eflip.com/prozdor/

זייטס מיר אלע געזונט
און הצלחה "בכל אשר תעשה" מוט אדער אן ענגליש
כ'מיין כ'האב שוין יוצא געווען

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Today's email from Hakhel USA

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today's Reb Avigdor.doc

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[דראפ אין]

Since Reb Matis Wolfberg does not send emails any more here is his piece on last week's Parsha

Good Shabbos Everyone Parshas Tazriah-Metzorah בס"ד
To sponsor a drasha: M. Wolfberg 25 Robert Pitt Drive, Monsey, New York 10952 (845) 362-3234
THIS PAPER CONTAINS HOLY WRITING AND SHOULD BE PUT IN SHAIMOS
Good Shabbos Everyone. Reb Mordechai of Pintchov was in a serious bind. He had three daughters to marry off, but he had not one wretched kopek with which to put together dowries and pay for weddings. Understandably, Reb Mordechai’s wife nagged him incessantly to describe their woeful situation to his rebbe, the Holy Tzadik, the “Chozeh” of Lublin.
Time after time Reb Mordechai would travel to Lublin, but never once did he mention his troubles to the rebbe, because on arriving there he would forget his worries completely. The sight of the saintly Tzadik took all of Reb Mordechai’s worries away. The next time Reb Mordechai journeyed to his Rebbe, his poor wife hatched a plan. She herself made the journey to the Rebbe in Lublin with a separate wagon. When Reb Mordechai arrived to Lublin, he was confronted by the fact of his wife's presence. This time he remembered to tell the rebbe what the state of affairs was at home.
"Why did you never mention this until now?" asked the Chozeh. "Rebbe," answered the chassid, "I assumed that my situation would be known to you through ruach hakodesh, through the holy spirit that rests upon you.”
"Not so," answered the rebbe. "In the case of plagues of the soul the Torah says: „A man in the skin of whose flesh there shall be a plague of tzaraas shall be brought to Aharon the kohen ...and the kohen shall see the plague‟.” (Vayikra 13:2-3)
…That is to say: As soon as the ailing man is brought before him, the kohen will discern the sickness himself, without being told. In the case of plagues that affect houses, however, the Torah teaches us otherwise: “‟And he who owns the house shall come and tell the kohen, saying: „Something like a plague seems to be in the house.‟” (Vayikra 14:35) From this we see that with plagues affecting houses - the needs of a household - one must come to the kohen and speak up and tell him of them." (A Treasury of Chassidic Tales, on the Torah R.S.Y. Zevin, U.Kaploun, trans. p. 344)
Soon after the Jews left Mitzraim, Hashem gave Aharon and the kohanim the ritual leadership of the nation. The kohanim were responsible for the holy service in the Mishkan (Tabernacle) and later in the holy Temples. The kohanim were largely responsible for the spiritual health of the nation.
In this week's double portion Tazria-Metzorah the Torah describes how the kohan was responsible for diagnosing tzaraas, a skin disease which inflicted Jews who had violated Torah ethics. A person who was suspected of being contaminated was to be brought for diagnosis before Aharon the Kohen or to one of his sons the kohanim. Several verses in the Torah reading describe how the kohen was to examine the affliction to determine the status of the patient. If a Kohen found the person to be contaminated, the kohen would send the afflicted person out of the camp. Being alone outside of the camp allowed the afflicted metzora to reflect on his spiritual deficiencies, allowing him to do Teshuvah and later return to the community.(Stone Tanach, citing R 'Hirsch, p.276) The kohen was not a medical doctor, but then again, tzaraas was a skin disease caused by spiritual shortcomings. Thus we see the great role that the Kohanim played in the spiritual lives of each and every Jew.
The Jewish nation is sadly still wandering in the desert, in golus. Whom do we look to for spiritual guidance during our current wanderings? Until the Temple is rebuilt (it should be soon) we are unable to consult the Kohanim. Instead, the Chassidic Masters teach us that our Rabbis take the place of the Kohanim, as our spiritual leaders. The great Rabbis are those who live exemplary lives based on the Torah.
When choosing a Rabbi, it is very important to choose someone who actually practices what he preaches. Who would go to an obese dietician or an imprisoned attorney? Similarly, let us take the following example. There was an airline mechanic who worked for airline “A” yet insisted on flying on airline “B” because he did not find airline “A” to be safe. No one in their right mind would fly on airline “A” if even its own mechanics did not want to fly on it. The same thing is by Rabbis. Our spiritual health is so important, that we have to be very careful with whom we trust our spiritual lives. Therefore, if we really want to “take off” spiritually, we must choose our Rabbis wisely.
Unfortunately, the title “Rabbi” has never been easier to acquire than it is today. Let us therefore scrutinize those who call themselves “Rabbi” before we put our spiritual lives in their hands.
Consulting with the right spiritual leader can be the key to living happier lives. This idea is hinted to in the Torah with the Kohanim. We know that one of the most important of the Kohen Gadol's vestments was the “'Oorim v'tumim.” The "Oorim v'tumim" served as a prophetic guide to Yisroel. The "Oorim v'tumim" were a great source of happiness to the B'nai Yisroel because they guided the Jews during some of their difficult times. As the Sages teach us, "there is no happiness like the happiness of resolving doubt. " Thus the kohanim brought happiness to the nation through their spiritual guidance. So too, by turning to our spiritual leaders, we will have more clarity in life and will consequently live happier lives. Good Shabbos Everyone

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קאוד: וועל אויס אלע

The following is an extremely important excerpt from the Sefer Geulah B’Rachamim by Rabbi Pinchas Winston, Shlita.  For further information on how to obtain this special Sefer, one may contact www.thirtysix.org
 
“The Jewish people are on a mission and it can be summed up in two words:  Kiddush Hashem, to sanctify the Name of Hashem.  This is not just something we do on the side, something that is supposed to result from everything we do, whether alone or in public.  Rav Papa asked Abaye, ‘Why is it that for the former generations miracles were performed and for us miracles are not performed?  It cannot be because of their learning, because in the years of Rav Yehudah, their learning was confined to Nezikin, and we learn all six orders.  And yet, when Rav Yehudah took off one shoe [during a drought on a fast day], rain used to come.  We torment ourselves and cry loudly, and no one pays attention to us!’  He answered, ‘The former generations used to sacrifice themselves for Kiddush Hashem; we do not sacrifice ourselves for Kiddush Hashem’ (Brochos 20a).  What does it mean to sanctify the Name of Hashem?  There are many ways to do it, but they all result in the same thing:  more of Hashem’s Presence in Creation.  The opposite term, ‘Chillul Hashem,’ the profanation of Hashem’s Name, comes from the word ‘challal,’ which means a ‘void.’  Something that profanes Hashem’s Name has the impact of making Creation somewhat void of the Presence of Hashem, the extent to which depends upon the severity of the Chillul Hashem.  Kiddush Hashem has the opposite effect, by drawing more Divine Light into Creation, thereby making the Presence of Hashem more pronounced.  That’s why a Kiddush Hashem can occur even when a person is alone, and no one else is around to witness it; it will still impact Creation in a positive way.  The longer the Jewish people remain in exile, the more we begin to mimic the host nations amongst whom we live, blurring the distinction between Jew and gentile.  Eventually, our actions, even as Torah Jews, may fall into the category of those which are acceptable by world standards, but not by Torah standards, resulting in a Chillul Hashem, and sometimes, severe ones.  This is very dangerous for everyone.  Reducing the Shechinah in Creation, L’havdil, is like not keeping up sanitary conditions in a hospital--unhealthy stuff fills the void, endangering the lives of everyone.  The more Creation becomes void of the Presence of Hashem, the more spiritual impurity fills the void, corrupting man and Creation, a situation that Heaven will put up with for only so long.  We’ve seen what results when we cross that line.  As the Gemora says, doing that which sanctifies the Name of Hashem brings special Divine Providence, anything from success in business to good relationships, to, perhaps, personal salvation from a life-threatening circumstance.  Aside from being a Torah mitzvah, it is a wise step in the direction of the Final Redemption.”
 

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קאוד: וועל אויס אלע

The Chasam Sofer explains that each month of the year corresponds to one of the twelve Shevatim. The month of Adar, according to his reckoning
(זה לא חידושו של החת"ס  קיקיון)
, is representative of Shevet Binyamin. He explains that the stone on the Choshen for Binyomin is Yoshpheh--which can be split into two words--Yesh Peh--he has a mouth.  This, the Chasam Sofer explains, is what allowed Mordechai from Shevet Binyomin to be victorious over the Lishna Bisha--the evil words of Haman which were set to literally destroy K’lal Yisroel.  Mordechai was a descendant of Binyomin who had a mouth--but kept it closed and did not tell his father Yaakov what his brothers had done to Yoseph;  Binyomin’s descendent,  Shaul Hamelech also had a mouth, but once again kept it closed and did not reveal that Shmuel HaNavi had consecrated him as king--until the time came;  Esther HaMalka as well did not reveal ‘moladata’, where she was from, despite the immense pressure from the king for her to do so--and as a result all of K’lal Yisrael was saved.  Succinctly stated, the closed mouth of Binyomin--the Yoshpheh-- literally brought salvation to us all. When one follows in the Yoshpheh tradition (you may even very well be from Shevet Binyomin!), he is not only saving his own mouth from contamination, he is not only immensely aiding his words of Torah and his words of Tefillah--but he are bringing us all one step closer to the Bais Hamikdash and Geulah--as Hashem’s House is especially nestled... in the nachala of Shevet Binyomin!  Be a part of it!

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Get ready to make this Shabbos count !! Leibie

קאוד: וועל אויס אלע

In a certain Shul, every Shabbos afternoon, a Magid gave a Drasha, and it usually continued past the Shekiyah. Everyone in attendance knew that they should daven Mincha beforehand. One Shabbos, a man who was not familiar with this requirement realized suddenly that the Shekiyah was approaching and he hadn’t davened, but he didn’t want to walk out and cause a Bizayon to the Darshan. So he slowly inched his way backwards, until he was able to slip out at the back of the room. He then davened Mincha, but the whole incident bothered him. He decided to go ask the Chazon Ish if he had behaved appropriately. The Chazon Ish replied that he didn’t understand the two sides of the Sheil’ah. “To walk out of a Drasha, even the surreptitious way this man had done it, is embarrassing to the Darshan and a Bizayon of a Talmid Chochom. The obligation to daven Mincha certainly does not push aside or permit one to commit such sins. It is definitely forbidden to go out”.
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קאוד: וועל אויס אלע

Remember to Pray So You Won't Forget
Parshas Zachor is a Torah commandment to erase the memory of Amalek and never forget their innate evil.  They ambushed the Jewish People in the beginning of their journey in the desert and also at the conclusion of their 40-year sojourn.
In describing the second attack, the Torah states: “The Canaanite king of Arad, who dwelled in the south, heard that Israel had come by the route of the spies, and he warred against Israel and took a captive from it,” (Bamidbar 21: 1). The Canaanite king is a reference to Sichon (see Rosh HaShana 3a).
There’s just one problem – it wasn’t Sichon. It was Amalek, who altered their voices to sound like the Canaanites (see Rashi). Why did they attempt this deception, and why wasn’t it successful?
The answer is that Amalek understood the power of prayer. They knew that the sole source of military success for Klal Yisroel is through tefilla. They schemed to imitate the Canaanites in speech so the Jews would offer a misguided plea, asking HaShem to give them victory over the Canaanites instead of Amalek. Even the vile, heathen Amalekites - the antithesis of piety and kedusha – were convinced that their only hope of defeating the Jews was to trip up their tefilla. Amazing!
For all their diabolical designs, however, they blew their cover by not camouflaging their clothes. They sounded like Canaan but looked like Amalek. Confused, the Jewish People offered a generic prayer in reference to their enemy, “If You will deliver this people into my hand, I will consecrate their cities. HaShem heard the voice of Israel . . .” (Bamidbar 21: 2-3, Rashi).
Rav Noach Weinberg, zt’l, when standing amidst the ruins of a concentration camp, said that we should learn from the Nazis, ym’s. We should remember the intensity, devotion and intricacy of their plans to wipe out Klal Yisroel (G-d forbid), and use those same strengths and abilities to rebuild Torah and the Jewish People (a similar idea is also said in the name of Rav Shach, zt’l).
So too, we can learn from Amalek – to remember that even they appreciated the awesome attributes of tefilla and the indispensable role it plays for the Jewish People.
If we apply this seminal point to Purim, all of our mitzvos of the day will have a much better chance of being fulfilled properly.  Prayer on Purim is critical, whether in the context of “al hanissim”, Sefer Tehillim, or our standard nusach for Maariv, Shachris and Mincha. It’s the overarching mitzva hayom, in addition to matanos l’evyonim, mishloach manos and the seuda. If nothing else, the Megilla teaches us that Esther’s heart-felt prayers to the “King” were the lynchpin to help rally the nation toward tshuva and bring about the miracle of redemption.   
It is very easy to get carried away in the incredible excess of food and nosh that is literally flying through the streets and into our homes under the guise of mishloach manos. If we sincerely entreat HaShem for the clarity and willingness to set appropriate boundaries for ourselves and our children, we won’t end up with regret and remorse (not to mention a stomach ache) serving as the all-too-often final bitter desert at the conclusion of the holiday.  Real simcha – which is the underlying goal of Purim – is only achieved if at the end of the day we are feeling good about ourselves, not having compromised or capitulated for the sake of a temporary good feeling.
We need to pray to HaShem to not forget what the genuine meaning of this incredible day really is. And we need to ask HaShem for the help to fulfill the mitzvos with all their wonderful simcha, and not get lost in the momentary mania. Remember to pray. Don’t forget!
Good שבת
Rabbi Eli Glazer, SOVEYA,   CHANGING THE JEWISH WORLD ONE POUND AT A TIME

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קאוד: וועל אויס אלע

Shelf Life of a Miracle - 24 Hours  One of the most often asked questions about any event in the Torah is how could the Jewish People have committed the sin of the golden calf a mere 40 days after the revelation at Har Sinai – the most momentous and influential occurrence in the history of mankind.
The Chumash itself testifies to the unique status of Matan Torah. “Has there ever been anything like this great thing, or has anything like it been heard? Has a people ever heard the voice of G-d speaking from the midst of the fires as you have heard, and survived?” (Devarim - 4:32, 33).
Rav Yaakov Weinberg זצ''ל, Rosh Yeshiva of Ner Yisroel, provided an extremely poignant response. When Eliyahu HaNavi made the massive Kiddush HaShem on top of Har Carmel (Melachim I – 18:30 - 19:2) the nation stood in humble acknowledgement and said, "ה' הוא האלקים". At last, thought Eliyahu, he was safe from the pursuit of the evil King Achav and Queen Yezevel. They were trying desperately to quiet the navi’s admonition of the people for serving avoda zara. Finally, on Har Camel, their gods and false prophets were smashed in a powerful and public display. There was no way Klal Yisroel would allow Eliyahu to be harmed by these reshayim. They would surely revolt if Achav and Yezevel tried anything.
However, as soon as word of the episode on Har Carmel got back to Yezevel, she sent a threatening message to Eliyahu, “Such may the gods do and such may they do further; for at this time tomorrow I shall make your soul like the soul of one of them.”
Rav Yaakov asked what was the point of her saying “tomorrow”? He answered that Yezevel knew that Eliyahu was untouchable today. But the wonder and awe of the event in the eyes of the nation would soon wear off. The impact of the miracle would last 24 hours. Tomorrow, he again would be vulnerable.
Rav Yaakov explained that the same held true for Klal Yisroel at Matan Torah. Despite the awesomeness of the event, the revelation alone was not sufficient to maintain that elevated spiritual level. The lesson is one for all generations: without continual learning, adequate reinforcement of true priorities, and a consistent effort to internalize fundamental lessons for direction in life, no one can sustain a spiritual high. We can rest neither on our laurels, nor on miraculous events.
How much more so is this applicable for us in our times – and specifically when it comes to our health and nutrition? We hear an inspiring shmooze. We read the sobering statistics. We see with our own eyes the behavior of ourselves and our children when it comes to eating and the food choices in which we partake. Perhaps we have to look no further back than Purim to be faced with this uncomfortable truth.
But does it really make a difference? Is it penetrating to the point where we make real and lasting changes? Or do we soon fall back into the old behavior, only to ask ourselves the recurring question, “what happened to my commitment, I thought this time was really it?”
As we see, inspiration alone is insufficient. We must be proactive every day in renewing our resolve, focusing on what’s most important and be willing to endure the few uncomfortable minutes of not giving in to our craving. The true reward is much sweeter.
Good שבת.

Rabbi Eli Glazer, SOVEYA, CHANGING THE JEWISH WORLD ONE POUND AT A TIME

[קיקיון]

קאוד: וועל אויס אלע

 The Pasuk teaches that the letters on the Luchos were engraved through and through, and that, by miracle, they could be read from both sides although the writing was not reversed.  HaRav Pam, Z’tl, as quoted in the wonderful work A Vort From Rav Pam, by Rabbi Sholom Smith, Shlita, brings the following important lesson relating to this miracle:  HaRav Chaim Elazar Wachs (the ‘Nefesh Chayah’) was a partner in a paper factory.  His partner came to him with an idea that would bring him a great deal of profit in a short amount of time. When the partner presented all of the details, HaRav Wachs concluded that the idea involved some degree of impropriety, and  bordered on geneiva.  His partner still wanted to go ahead with the ‘get-rich-quick’ scheme.  HaRav Wachs exclaimed--”Don’t you realize why the Luchos had to be readable from either side?!  Because no matter which 
way you turn the Luchos--you have to see the Lo Signov!” [In Yiddish
אז מען דרייט אהין אדער מען דרייט אהער שטייט נאך אלס לא תגנוב --”]   We may all be faced with the temptations of improprieties--some bigger and some smaller.  We must, however, realize that the Luchos preceded these temptations and manipulations --and covers them from whatever angle they may be coming!

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[קיקיון]

קאוד: וועל אויס אלע

Imagine, among all the millions of Jews, there was not one who planned 

on making a contribution to the Mishkan and never got around to it!

Every single Jew’s intention was carried out and actualized. This is in

contrast to today, when unfortunately,most good intentions remain in the

realm of potential. (The Chida,)

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[קיקיון]

קאוד: וועל אויס אלע

HaRav Yaakov Galinsky, Shlita, teaches that the Cheit HaEigel is found in the aliyah of Levi in order to teach us great sensitivity.  Hashem does not want to offend a Yisrael, who would otherwise receive the aliyah, because of his great-great grandfather’s actions.  We owe a high degree of feeling and sensitivity to every member of K’lal Yisrael, no matter how dastardly their deeds, or the deeds of their ancestors. 
 
 HaRav Galinsky also teaches that when Hashem advised Moshe that Bnei Yisrael had made the Eigel, he told Moshe:  “Saru Maheir--they have removed themselves quickly from the path that I have commanded them.”   HaRav Galinsky derives from this that when one must make a decision he must pause.  If K’lal Yisrael would have stopped to reconsider, would have hesitated just a bit to rethink matters--we would have been in the Yemos HaMashiach--thousands of years ago!
 

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[קיקיון]

קאוד: וועל אויס אלע

R’ Menachem Mendel Morgenstern ZT”L (Kotzker Rebbe) would say:
“What is a חכם לב‘wise heart’? It is, in fact, the principle of עשה דוחה ל"ת - a positive (commandment)
will push off a negative (commandment). Since every positive mitzvah includes a dictate to ‘be wise’ and every negative mitzvah shouts loud and clear, ‘do not be a fool,’ therefore a wise person is one whose wisdom borne of his inclination to perform positive mitzvos in the service of Hashem, will totally overshadow the foolishness that arises from the violation of any negative commandments. One must strive to be wise and leave his foolishness behind.”

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