THE VORT VINKEL

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קאוד: וועל אויס אלע

A LITTLE OIL GOES A LONG WAY
​WRITTEN BY RABBI ELI GLASER
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Theנרות  of Chanukah remind us once again of the miracle HaShem made in the Beis HaMikdash by allowing the flames of the Menorah to burn for eight days from only one flask of oil.

 One of the many lessons we can learn from the Menorah is that all the knowledge that HaShem put into creation is solely for the sake of bettering ourselves and our avodas HaShem. The six outer flames represented the different disciplines of worldly wisdom, but  they all pointed toward the center branch to show that the function of these disciplines needs to be directed by Torah and for the ultimate purpose of kedusha.

 In addition, the Menorah itself was fashioned from a single chunk of solid gold, teaching that all forms of knowledge stem from the same source – nothing is outside and independent of the al-Mighty and His Torah.

קאוד: וועל אויס אלע

This lesson is very relevant for today’s society and the issues facing our community. We study the details of this world to understand how to best utilize the laws of nature for our benefit. Even though we were miraculously saved during the time of Chanukah, Jewish law clearly prohibits us from relying on miracles.
 If something is known to be harmful, then the Torah commands us to abstain from that substance or behavior – such as smoking, or eating unhealthy or excessive quantities of food. Perhaps deep fried latkes and endless jelly donuts meet this description – for it’s a bit difficult to see how they actually commemorate the festivities of Chanukah.

 Using oil in our food to remember the miracle of the Menorah is certainly an important custom. But in order to best encompass the actual events that transpired, we need to understand exactly what kind of oil we want to emulate.

 The fuel for the Menorah was    שמן זית זך כתית"- pure, pressed olive oil.”  Rashi tells us that the olives were gently squeezed to expose only the first, pure drop of oil. The rest of the olive was then sent away to be crushed in the traditional manner to release the remainder of the oil for meal offerings.

קאוד: וועל אויס אלע

 Therefore, in order to best replicate the oil from the Menorah, shouldn’t we specifically not use an abundance of oil to deep fry and saturate our foods – but rather add a single drop of pure, extra virgin oil to a delicious dish or salad exclusively for the sake of the miracle? Wouldn’t this be the ideal way to celebrate? And wouldn’t this incorporate the larger lesson of the Menorah which is to learn from the wisdom of nature that HaShem put into Creation and not indulge in behaviors that clearly cause us harm – such as clogging our arteries with excess fat? Something to think about as we try to allow the light of Chanukah to continue to burn in us even after the last candle flickers out. Good שבת.
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קאוד: וועל אויס אלע

Beirish Stern was the son of a very wealthy family in Ungvar, Hungary.  After the horrors of the Holocaust, he and his brother and sister – the only survivors of their family – were left traumatized and penniless.  Beirish settled in New York.  It was not until 1953 that he realized his dream of visiting Eretz Yisroel.  Beirish made his way to the home of the impoverished Reb Dovid in the old Battei Ungarin neighborhood in Meah Shearim.  His father, R’ Moshe Stern, had sent money to R’ Dovid for many years.  When Beirish introduced himself, he was greeted by the elderly R’ Dovid with a warm embrace.  R’ Dovid invited him in, heaping praises upon the deeds of R’ Moshe Stern, recalling how he would send them enough money every Rosh Hashanah to last until Pesach, and again on Pesach to last until Rosh Hashanah.

קאוד: וועל אויס אלע

“But what made him so exceptional,” explained R’ Dovid, “was that he used to write us the most beautiful letters, quoting verses from the Torah and teachings of our Sages, to encourage and inspire us.  He would make us feel as if we were doing him a great favor by accepting the money.”  Beirish was deeply moved, and quite surprised.  He had never known about the letters.  “I would love to see my father’s handwriting again,” he cried.  “We have nothing left from him.”  R’ Dovid promised to look for the letters.  When Beirish returned three days later, R’ Dovid gave him 3 letters – to keep.  Beirish was overcome with emotion.  Then he realized that the letters were written on his father’s business, rather than personal, stationery. 

קאוד: וועל אויס אלע

 This could be helpful in providing proof of his father’s business prior to the war so that Beirish could receive reparations funds from Germany, which he had thus far been denied for lack of proof.  And Beirish noticed another incredible thing.  Inexplicably, the business stationery noted the numbers of the accounts that his father’s business held in Hungarian banks.  By virtue of these letters, sent years ago by his father to accompany the tzedakah funds for R’ Dovid, Beirish was  to procure tens of thousands of dollars for himself and his family.  Eventually he used part of the money to build a shul in Yerushalayim. 

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קאוד: וועל אויס אלע

ROTE MAP: We usually follow road maps. One of the great lessons of Chanukah is to get us out of our ‘rote’ Mitzvah behavior.  We are so busy during the day, and we are so used to doing things in a particular way.  It would be extremely advantageous for a person if, during a quiet meal or early or late part of the day, he could sit, think through and write down those Mitzvos which are truly rote on a daily basis.  There may be too many rote actions to cure at once--but at least the top and very significant ones could 
be a special focus for improvement.  Make yourself a rote map--and guide yourself to a better destination!

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קאוד: וועל אויס אלע

Today is the 211th Yahrzeit of the Maggid of Dubno, HaRav Yaakov b’r’ Zev (Wolf) Kranz, Z’tl, whose legacy of Meshalim to bring lessons of the Torah to us all remains unparalleled to this very day. 
“The Maggid was once collecting funds for a charitable cause, when he met a wealthy man who had the unenviable reputation of being a miser.  In order to induce the man to make even a small donation, the Maggid proceeded to enumerate some of the contributions that he had already received, not from wealthy people but from simple artisans and shopkeepers.  “You know, Chayim, the blacksmith, gave me five thalers, Yossel, the shoemaker, gave me six....”  The wealthy man interrupted--“I would not call these people charitable--they are poor men, and when they die they will not leave anything worth mentioning.  But I have made my will, and in it I leave much money to the poor after my death.” 

קאוד: וועל אויס אלע

The Maggid replied, “Your point is well taken, but let me provide you with an appropriate Mashal:  Do you know the difference between a hen and a pig?  The hen is a small animal, and does not have much to give.  Her eggs are small and light, and may weigh only two ounces each.  Yet, the farmer will coddle her like a baby.  Even if she would leave her coop, walk into her master’s house and track dirt over the newly washed floor --not even a feather on her back would be touched even by the mistress of the house.  Now, the pig is much larger.  It weighs 200 pounds, and of this 25 pounds are pure lard.  You would think it is quite valuable then, would you not?  Yet no one is ever nice to the pig.  If it leaves its sty, it is driven back with a broomstick, and if it dared to enter its master’s house it would get a beating it would not soon forget.  What then is the basis for the difference between the hen and the pig?  The hen may not have much--but what she does give, she gives faithfully each day as long as she lives.  The pig may have much more wealth to offer, but it will give it up only after it is dead.  Now tell me, which of the two is the worthier donor...?!

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קאוד: וועל אויס אלע

When a spacecraft takes off, it travels a great distance on the initial burst of energy at blastoff.  Then, it must continue to travel on new and potent sources of additional energy.  As soon as the Yomim Tovim of Tishrei concluded, we immediately continued to be energized by Chumash Bereishis. As we begin Chumash Shemos this week, we must recognize that it is a time to re-inspire and re-energize ourselves

קאוד: וועל אויס אלע

Perhaps we can start with the “sur mei’ra”--not falling into the pitfalls of previous weeks--not going through another seven-day cycle of work, chores, learning, sleeping, Shabbos…work, chores, learning, sleeping, Shabbos…work, chores, learning, sleeping, Shabbos…. Instead, we can focus on how the remainder of the week will be different, will show a change, some kind of improvement.  They will not simply be yet another seven days of winter, or the week that is “three months before Purim”, or “four months to Pesach(!)”.

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בקשה!
איז אימיצער אינטעעסירט? זאל איך ממשיך זיין?

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קאוד: וועל אויס אלע

In a Hakhel Shiur, Rabbi Zev Smith, Shlita, taught that while one may tell a story to a child to put him to sleep--when one tells a story to an adult--it is to wake him up! Accordingly, when one hears a story he should not only think of how ‘nice’ or ‘moving’ it was--but how it can directly and actually move himself to new, better or improved conduct.

[א גראם מיט טעם]

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קאוד: וועל אויס אלע

When a spacecraft takes off, it travels a great distance on the initial burst of energy at blastoff.  Then, it must continue to travel on new and potent sources of additional energy.  As soon as the Yomim Tovim of Tishrei concluded, we immediately continued to be energized by Chumash Bereishis. As we begin Chumash Shemos this week, we must recognize that it is a time to re-inspire and re-energize ourselves

קאוד: וועל אויס אלע

Perhaps we can start with the “sur mei’ra”--not falling into the pitfalls of previous weeks--not going through another seven-day cycle of work, chores, learning, sleeping, Shabbos…work, chores, learning, sleeping, Shabbos…work, chores, learning, sleeping, Shabbos…. Instead, we can focus on how the remainder of the week will be different, will show a change, some kind of improvement.  They will not simply be yet another seven days of winter, or the week that is “three months before Purim”, or “four months to Pesach(!)”.

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בקשה!
איז אימיצער אינטעעסירט? זאל איך ממשיך זיין?

איך פאל אריין פון צייט צו צייט און האב שטארק הנאה, אבער כ'בין נישט אייביג מגיב.

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קאוד: וועל אויס אלע

 Because our time is now ours--Nissan became the month in which our free will began.  What a wonderful teaching--we are to cherish the time that our free will--our ability to choose the right path-began!  Our  from then on was and continues to be--U’Bacharta BaChaim--choosing the path of life!

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קאוד: וועל אויס אלע

  After September 11th, HaRav Belsky delivered a Shiur to an overflowing crowd who were seeking Da’as Torah at such a desperate moment. One of the questions presented was: “Should we daven that things ‘return to normal’”? HaRav Belsky responded: “Yes--most certainly we should. However, we must not lose focus on what is ‘normal’ to us. Normal means K’lal Yisrael living in Eretz Yisrael with a Beis HaMikdash as the focal point from which Kedusha emanates. We are never to lose sight of that fact!”

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Rabbi Eli Glaser, CNWC, CWMC
Director of SOVEYA

קאוד: וועל אויס אלע

"ועבדתם את ד' אלקיכם וברך את לחמך ואת מימיך והסרתי מחלה מקרבך  - And You shall serve HaShem, your G-d, and He will bless your bread and your water, and I will remove illness from your midst,”  (Shemos 23, 25).
This verse clearly connects our physical sustenance and health to spiritual service. The commentator Kli Yakar identifies an inconsistency in the verse which teaches a beautiful lesson. It begins in the plural, ועבדתם (And you [plural] will serve), and continues in the singular, לחמך (your[singular] bread).
He explains that all Jews are responsible for one another and therefore each individual’s bread won’t be blessed until all Jews are servingHaShem in unity. Hence the usage of “serving” in the plural tense and “your bread” in the singular.
This fundamental idea can be applied in all areas of our lives, particularly – as the verse openly states – to our eating and wellbeing. We all have the responsibility to educate and encourage each other in proper health care and nutrition.  We can’t turn a blind eye toward unhealthy practices, such as poor eating habits and lack of any physical exercise.

קאוד: וועל אויס אלע

Of course we must do it in a manner that is enabling and positive, not preaching and condescending. The most effective approach, as we all know, is by example.
The significance we place on our healthy behavior with food and physical care leaves an indelible impression on our family and friends. With 70% of Americans overweight, 30% of which are obese, the struggle with eating affects most people we know.
And as the Kli Yakar teaches, we are all responsible for one another – as well as our own healthy behavior with food and personal care. It’s a plain and painful lesson that our health is not to be taken lightly – for in an instant, things can drastically change (G-d forbid).
Tragically, many of us carry a rather cavalier and carefree attitude around when it comes to our wellbeing. We don’t really internalize the need to eat properly and take appropriate care of our bodies. We’re too busy, or have other more important things to do. But do we?

קאוד: וועל אויס אלע

The RAMCHAL (Rabbi Moshe Chaim Luzzatto) in Derech HaShem, (section 1, chapter 4, paragraph 7) speaks about the responsibility incumbent upon a person while utilizing this world for his own needs (e.g. eating):
“(He) should be motivated by the need to best maintain his health and preserve his life, and not merely to satisfy his physical urges and superfluous desires. One’s motivation in maintaining his body should furthermore be so that the soul should be able to use it to serve its Creator, without being hampered by the body’s weakness and incapability.
“When man makes use of the world in this manner, this in itself becomes an act of perfection, and thru it one can attain the same virtue as in keeping the other commandments. Indeed, one of the commandments requires that we keep our bodies fit so that we can serve G-d, and that we derive our needs from our environment to achieve this goal.
“In this manner, we elevate ourselves even thru such activities. The world itself is also elevated, since it is then also helping man to serve G-d [R. Aryeh Kaplan translation].”
Every time we eat, therefore, we have an opportunity to not only satisfy our physical hunger, but satiate our spiritual needs

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קאוד: וועל אויס אלע

By Rabbi Eli Glaser, CNWC, CWMC

Parshas Tetzaveh introduces us to the bigdei Kahuna (the special clothing for the Kohanim). Each garment carried a unique function, as well as combining to beautify and distinguish the Kohanim and their avoda.

The Kohanim’s elevated stature enabled them to fulfill their vital role amongst Klal Yisroel as the beacons of ruchniyus and kedusha – spirituality and holiness.  So, too, is the position of the Jewish People in relation to the nations of the world. This is the responsibility we accepted upon ourselves leading up to Matan Torah, to be a Mamleches Kohanim and Goy Kadosh – a kingdom of priests and sanctified nation.

More than anyone, we are obligated to care for ourselves in this world with the utmost distinction – both on a physical and spiritual level. And one way to accomplish this is to look into the creation itself for direction.

קאוד: וועל אויס אלע

HaRav Noach Orlowek, שליט''א, in his presentation titled What Chazal Say About Staying Healthy, cites Rav Tzadok in Tzidkus HaTzadik, (קעג) teaching that a person is supposed to discover lessons for living by observing the details of HaShem’s world. We are to learn modesty from a cat (which makes sure to relieve itself in a private place), and honesty from an ant (they don’t take things from each other - gemara in Eruvin).

Animals instinctively know to protect themselves and to stay away from things that are harmful. In their own environment, they do not overeat. We, however, are supposed to choose to be like that, says Rav Orlowek, it doesn’t just happen automatically. He brings a beautiful analogy from his rebbe, HaRav Simcha Wasserman, זצ''ל to illustrate the point.

Man is on manual control while nature is on automatic, Rav Simcha said – like different kinds of cameras. A picture from an automatic camera comes out right each time and is fairly easy to take, but it’s not a work of art. A manual camera has lots of settings and you have to invest time and effort to know what you’re doing. And the result can either be a dud or a masterpiece, depending on the skill of the photographer.

קאוד: וועל אויס אלע

Nature is programmed to take care of itself and is wonderful to observe and be a part of. Man, however, has the potential to make himself the masterpiece of creation. But we have to invest the energy and choose to learn from the lessons with which HaShem surrounds us. It doesn’t happen automatically.

Our bodies are the clothing for our souls. As such, we must take meticulous care in order for them to properly serve their function – allowing us to properly fulfill our role as a kingdom of priests and sanctified nation. Health and wellbeing are not automatic.

The bells and pomegranate-shaped tassels on the bottom of the Kohen Gadol’s me’il (robe) also mirror this message, as we see in this week’s parsha. They were meant to amend for the transgression of lashon hara (slanderous speech) by making noise as the Kohen Gadol walked, to atone for the “noise” we made by speaking negatively about others.

קאוד: וועל אויס אלע

But what was the significance of the pomegranate? Rashi in the gemara (Zevachim 88b) informs us that the pomegranates on the hem of the me’il should resemble those on a tree that have yet to ripen and open. It’s as if the pomegranate’s mouth was not open, refraining from speaking. Once the pomegranate opens its mouth, it begins to spoil and dry up inside.

We’re to learn from here that we need to exercise control and closure with our mouths when appropriate, only emitting words that are kind and helpful, and only letting in food that is healthy and nutritious. Good שבת.

Rabbi Eli Glaser, CNWC, CWMC is a Certified Nutrition, Wellness & Weight Management Consultant and Director of SOVEYA (Changing the Jewish World - One Pound at a Time).

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קאוד: וועל אויס אלע

A PURIM MOMENT: Rabbi Zev Leff, Shlita, points out that Purim is unique in that the Holiday is celebrated by some Jews on Purim--and other Jews on Shushan Purim. If Purim is a day in which we emphasize our unity--then shouldn’t we be on the exact same page?! That is the point of Purim--to teach us that even if we are not doing the same thing--that is fine--as long as we are all doing what the Ribbono Shel Olam wants of us!

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קאוד: וועל אויס אלע

MACHAR: A reader once posed the question as to why the word ‘Machar’ or ‘tomorrow’ is used particularly with respect to our battle against Amalek.  For instance, when Yehoshua went to fight Amalek, Moshe Rabbeinu told him:  ”Machar Anochi Nitzav Ahl Rosh Hagivah--Tomorrow, I will stand on top of the hill [and the battle will begin]...” (Shemos 17:9).  Similarly, Esther HaMalka told Achashveirosh:  ”Machar E’eseh KiDvar HaMelech”--Tomorrow, come back [with Haman] and I will do as the King requested... (Esther 5:8).  The question:  Why does ‘Machar appear to be needed against Amalek?!
 
We have admittedly waited until ‘Machar’--after Purim--to present some of the cogent responses that we received:

קאוד: וועל אויס אלע

A.  “Rav Hutner, Z’tl, in Pachad Yitzchok on Purim, ‘Inyan 5’, page 40, has a fascinating discussion on this.  He explains that Esav’s shoresh is rooted in ‘today’ (Michra Kayom Es Bechorosicha Le) and Yaakov’s shoresh is rooted in ‘tomorrow’, i.e Acharis HaYomim (‘Ad Asher Avo El Adoni Seira’).”
 

קאוד: וועל אויס אלע

B.  “I cannot find the reference to it, but I remember learning that if they had gone out to fight right at that time, it would have been more a physical (gashmiyus) war, lacking the needed spiritual (ruchniyus) component to succeed over Amalek, whose main job was to break our connection to Hashem. But by waiting until the next day, Moshe was able to get the people to pray, do Teshuva, return to Hashem, and daven b’kol rom to entreat Hashem and plead for His Heavenly guidance and assistance to help us so we could overcome Amalek.”
 

קאוד: וועל אויס אלע

C.  “One of the big powers of Amalek is to inflict safek or doubt into our emunah--’karcha’ is a Lashon of mikreh all is coincidence-which is the opposite of Hashgacha. How do you counteract this? The Gematria of Machar is 248 the number of Mitzvos Aseh in the Torah. As the Sefer HaChinuch teaches--adam nifal kefi peulosav- a person becomes the way he acts.  Ergo, the best way to counteract the philosophy of Amalek is not by engaging in theological discussions about Hashem--but rather to do the 248 mitzvos and the person will become a maamin.”
 

קאוד: וועל אויס אלע

D.  “Amalek represents the Yetzer Hara.  It is very hard to deal head on with the Yetzer.  Our head and emotions play tricks on us.  Therefore, the best thing to do is to tell Amalek (the Yetzer Hara), ‘Tomorrow I’ll deal with you. Today, I am busy serving Hashem.’ In this way we will stay focused on our true Avoda and not get distracted by today’s so-called needs.”

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...........דלר"א בכ"ה באלול נברא העולם ולר' יהושע בכ"ה באדר........

תוס' ראש השנה דף ח ד"ה לתקופות באה"ד

קאוד: וועל אויס אלע

What a great day it is to start something new.  A new Mitzvah, a new project, a new goal, a new accomplishment.  Each and every one of us has the ability to--and should strive to do so

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FROM BEHIND THE ICE CURTAIN BY REBETZIN GABEL

[SPUSMN]

מען האט מיר אריין געשיקט אין אישי א ענליכער מעשה מיטען סאטמארער רב.

אין די ערשטע יארן האָבן די מוסדות זיך זייער געמוטשעט מיט געלט, און רביה"ק זי"ע האָט צוזאַמגערופן אַן אסיפה מיט עטליכע נגידים מטכס עצה צו זיין וואָס מ'קען טון צו פאַרגרינגערן דעם מצב פון די מוסדות. אינמיטן די אסיפה האָט א חשוב'ער נגיד מאנ"ש זיך אָנגערופן אַז ער האָט א פארבריק, און יאָר-יערליך צאָלט ער אַוועק די סומע פון בערך פופצן טויזענט דאָלאַר פאַר "פייער אינשורענס". האָט ער זיך אָנגערופן אַז אויב דער רבי איז מסכים אים מבטיח צו זיין אַז עס וועט ביי אים אים פאַבריק נישט אויסברעכן קיין שריפה דורכאויס דעם קומענדיגן יאָר, איז ער גרייט צו שענקן דעם גאַנצן סכום פון פופצן טויזנט דאָלאַר פאַר די הייליגע מוסדות, א סכום עצום בימים ההם. דער רבי זי"ע האָט זיך פארטראכט א וויילע און דאַן זיך אָנגערופן אַז ער קען אים נישט ענטפערן אויפ'ן מאָמענט. ער וועט אַריינטראַכטן דערין. עטליכע טעג שפּעטער האָט דער רבי זי"ע געלאָזט רופן יענעם נגיד, און אים געזאָגט אַז ער גייט איין אויפ'ן געשעפט. דער איד האָט געגעבן פאַר'ן רבי'ן די פופצן טויזנט דאָלאַר, און ב"ה ער האָט נישט געליטן קיין שום שאָדענס אין זיינע געשעפטן.

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From the D'var Torah sheet prepared by Rabbi Leibie Sternberg

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