Hevel Havalim

סאִיז דָאךְ אַלְץ הֶבֶל הַבָלִים, אֵין עוד מִלְבַדו

"This is all fleeting and transient, there is nothing but Him(Hashem)!" ("Hevel Havalim" is found a few times in Koheles-1:2 and 12:8. "Ein Od Milvado" is found in Devarim-4:35)

Rav Shimshon Pincus ZT"L, in his sefer Shabbos Malchusa, speaks of a very meaningful concept; When someone is so overcome with emotion, to the point where no words would suffice to describe what he or she is feeling, one just breaks out in song. This, he states, is why we sing as we welcome in the Holy Shabbos, or more specifically, why we sing certain verses in 'Lecha Dodi' pertaining to Yemos Hamashiach (Days of the Final Redemption). Just as we may prepare all we can for The Redemption to come, and once it does come it will be so beyond anything we could have anticipated, so too by Shabbos-we go through the mundane week, preparing for the Kedusha (Holiness) of Shabbos, but once it arrives, we see how we could have never anticipated such an elevated state of existance that is the Kedusha of Shabbos. We are speechless. This is why, at that point on friday night, we break out in song.
What does this vort have to do with the song above you may ask? Well, after the words in this niggun there's a 'nay nay nay' type of chant that we sing (hopefully I'll have a clip so you could hear it). So, I would like to submit, that here too the 'nay nay nay' is representing our "breaking out in song." I've spoken before about the concept of recognizing the existance of a Borei Olam (Creator of the Universe) in all His Glory bringing an individual an unbelievable level of simcha (happiness). For such a simcha, there are no words. All we can do is break out in song. "...There is nothing but Him!!-Nay nay nay nay nay...!"

Zara Chaya

זַרְעָא חַיָּא וְקַיָּמָא, זַרְעָא דִּי לָא יִפְסוֹק וְדִי לָא יִבְטוֹל מִפִּתְגָּמֵי אוֹרַיְתָא

“…Offspring that live and survive, offspring who will not interrupt and who will not cease from the words of the Torah.” (Yekum Purkan-[Shabbos])

This Tefilla, which praises those who involve themselves in Torah, follows the Torah reading on Shabbos. It blesses them with offspring that will constantly be involved in Torah. Why is it so important for the children to "never interrupt" and "never cease" from the words of the Torah? Why does the Tefilla find it necessary to use this double lashon? I heard a mashal (parable) from R' Nissan Kaplan Shlit"a that I think will shed some light on the issue. It goes as follows: Someone has a hot water urn filled with water that they want to heat up. They plug it in for 5 minutes and then unplug it while they go out of the room for something. They return 10 minutes later and plug it back in for another 5 minutes before they are interrupted once again. This goes on until the urn has been plugged in for a total of 25 minutes and yet, the water was still cold! They wonder how this could be! They know their friend had their urn plugged in for just 10 minutes and their water was boiling hot! He assumes the plug must be broken and he tries it somewhere else... The mashal goes on but I think the point is clear. The only way for someone to make a real kinyan (acquisition) in Torah; to have Torah really affect their life, is with consistency. 'The sum is greater than all of its parts.' An hour of learning straight is exponentially greater than 3 scattered 20 minute shifts.
When we leave the Beis Medrash we shouldn't 'unplug' ourselves from the Torah we learn there. As we kiss the Mezuza on the way out we should have in mind that we are taking the Beis Medrash with us. Only with this mentality will we be able to achieve real d'veikus with Hakadosh Baruch Hu. Being an emesdike Eved Hashem (a true servant of G-d) is a constant job without rest. Hashem has blessed us with a constant opportunity for gaining meaning, accomplishment, and ultimately-eternity.
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(Top pic courtesy of here)
(Beis Medrash pic courtesy of Shor Yoshuv)

Melech

וְיֵדַע כָּל פָּעוּל כִּי אַתָּה פְעַלְתּוֹ, וְיָבִין כָּל יָצוּר כִּי אַתָּה יְצַרְתּוֹ, וְיֺאמַר כֺּל אֲשֶׁר נְשָׁמָה בְּאַפּוֹ, ה' אֱלֺקֵי יִשְׂרָאֵל מֶלֶךְ, וּמַלְכוּתוֹ בַּכֺּל מָשָׁלָה

“Let everything that has been made know that You are its Maker, let everything that has been molded understand that You are its Molder, and let everything with a life’s breath in its nostrils proclaim: Hashem, the G-d of Israel, is King, and His kingship rules over everything.” (Rosh Hashana Shmoneh Esreh)



What's pshat in the 2 different terms used here? We have פָּעוּל, which means ‘made,’ and we have יָצוּר, which means ‘molded.’ The Malbim explains that these words refer to two different types of people on different levels. The word ‘made’ implies something imperfect that is continuously being worked on towards completion. On the other hand the word ‘molded’ implies a finished product that is faithful to its inner essence. So this Tefilla is referring to different types of people who will ultimately come to recognize the Borei Olam. First to a common, imperfect person, and then it goes on to someone who is more fully developed, closer to his/her shleimus (completion).
I believe it’s the Chovos Halevavos who speaks of the unbelievable simcha (happiness) that one achieves when he b’emes recognizes the existence of Hashem as his Creator and King. This amazing simcha stems off the recognition that we exist in this awesome world that Hashem has created, and even more so that we are His chosen nation, his beloved children As the passuk states: “Banim atem L’Hashem Elokeichem.” “You are children to Hashem your G-d.”
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(King pic courtesy of here)
(Sunrise pic courtesy of here)

Avinu Malkeinu (or U'vini Mal'kieni)

[When I found out the words to this song a while back I was shocked! It was so pashut! How did I not get it!?]

אָבִינוּ מַלְכֵּנוּ, פְּתַח שַׁעֲרֵי שָׁמַיִם לִתְפִלָּתֵנוּ

"Our Father, our King, open the gates of heaven to our prayer." (Avinu Malkeinu)

What are we trying to accomplish by praying? If Hashem knows everything, and He gives us exactly what we need at any given moment, then what are we praying for? If someone Chas Veshalom is sick, then that's how its supposed to be no? Hashem isn't making them sick for no purpose. I'm sure Hashem has His reasons, who am I to ask Hashem to change the way things are? Why attempt to change perfection? There are many answers to this connundrum (I don't know if that word fits but I like it so why not?) but I'll share with you one very fundamental one that I heard some time ago. I believe its from Rav Dessler.
When we pray, we aren't saying "G-d, in my humble opinion, I think You are doing things a little wrong. Let me help You out and tell You what has to be changed..." Of course not! Who are we to second guess G-d?! So the point of tefilla is as follows: According to where we are holding in our Yiddishkeit, (spiritually) at any point in time, Hashem is tending to our needs perfectly. So by us davening, we are basically saying "Hashem, I know You give me everyrthing I need, and I would be nothing without you, but I want to uplift myself by praying to you, bringing myself closer to You, and as a result I am not the same person I was when I started praying. I am a new, better person. So all those things that I've been experiencing, I don't deserve them anymore, I'm a different person now!" Sometimes Hashem may even send certain hardships our way just to remind us to pray to Him, to gain a closer connection with Him-because that is what we should be constantly working on.
That is one of many explanations- please, if you know of any others, feel free to share with the velt.

Ve'amar Bayom Hahu

וְאָמַר בַּיּוֹם הַהוּא, הִנֵּה אֶלֺקֵינוּ זֶה, קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ, זֶה ה' קִוִּינוּ לוֹ, נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ

"And [His nation]will say on that day:Behold, this is our G-d; we have hoped for Him, that He would save us. This is Hashem; we have hoped for Him; we shall rejoice and be gladdened at His salvation." (Yeshaya 25:9)

We speak about the times of Mashicah where Hashem will make Himself known to the entire world and everyone will have absolute clarity as to what is the truth. But R' Tzadok Hakohen speaks of a person having his own personal Geulah. The real Geulah that each one of us can have is to come to the realization on our own that Hashem is in complete control over every single little detail of the universe and that everything has a purpose, everything. Once we come to that realization we reach this unbelievable simcha and a state of euphoria of having absolute clarity and closeness with Hashem. But how do we accomplish this? We look at a blade of grass blowing in the wind. Seemingly there is no significance to this, how can we really get to the point where we truly believe and know the emes-that this little blade of grass is being controlled by Hashem and that there is a purpose for it swaying back and forth exactly the way it is? The reason why we aren't in tune with this recognition is because in our own lives we don't recognize the importance of each and every moment we have and action we take. If we can't recognize this within ourselves, then how would be sensitive to recognize it in everything around us?! The only way to have that awareness of Hashem's constant involvement in this world is for us to work on our own lives; work on calculating all of our actions and how we spend our time throughout the day. Once we become a baal (owner/controller) over our own lives, then and only then will we be able to recognize the significance of every little detail of the world around us. Once we reach that point we can really bring Hashem into our lives and feel his presence constantly.

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(Pic courtesy of GreenView)

Achas Sha'alti

אַחַת שָׁאַלְתִּי מֵאֵת ה', אוֹתָהּ אֲבַקֵּשׁ; שִׁבְתִּי בּבֵית ה' כָּל יְמֵי חַיַּי, לַחֲזוֹת בְּנֺעַם ה', וּלְבַקֵר בְּהֵיכָלוֹ

"One thing I asked of Hashem, that i shall request: [Would that] I dwell in the House of Hashem all the days of my life, to behold the delight of Hashem and to visit His Sanctuary." (Tehillim-27:4)

These words are bursting with Torah. I’ve heard many amazing vortlach on the different parts of this Passuk but I'll only share one with you. (If anyone has any others to add please leave a comment. And maybe I'll end up adding more as well)
The Passuk begins: “One thing I asked of Hashem...” And then it superfluously adds “That I shall request.” What's the deal with the double lashon? Just say “The one thing I ask for is…” I heard a beautiful answer to this question from my Rosh Yeshiva, Rav Naftali Yeager Shlit”a. He gave a mashal: When a genie offers you one wish, for anything at all, your mind starts racing. You think to yourself “There are so many things I want; wealth, beauty, health, happiness, honor…” the list goes on and on. Finally you make your decision. You chose one of the many things you’ve taken into consideration, and give up the rest. That is how it works when dealing with a genie, but lehavdil eleph havdalos with Hakadosh Baruch Hu, the decision is easy. There are no cheshbonos, no calculations. If there is “One thing I ask of Hashem…This is the thing I want,” nothing else even comes to mind, the choice is clear. All I want is closeness with Hashem; a relationship with Avinu Shebashamayim.

Ahavas Olam

אַהֲבַת עוֹלָם תָּבִיא לָהֶם, וּבְרִית אָבוֹת לַבָּנִים תִּזְכּוֹר

"A love that is eternal may you bring them, and the covenant of the forefathers upon the children may you recall." (Musaf for Rosh Chodesh)

My good friend, Rav E. L. Shlit"a, shared some ideas with me that he saw from Rabbi Zev Leff Shlit"a, explaining the two concepts mentioned in this Tefilla, namely: Ahavas Olam (Eternal Love), and Bris Avos (Covenant of the Forefathers). The Dover Shalom (Rabbi Shalom Rokeach, the first Belzer Rebbe) speaks about how this Eternal Love is referring to the times of Mashiach when Hashem's love for us will clearly be seen once we are no longer in exile under the subjugation of other nations. He also adds that with this Eternal Love and the covenant with our forefathers, Hashem will make the Mizbe'ach (altar) in the 3rd Beis Hamikdash eternal; there will never again be a churban (destruction). Another famous pshat, also told over in the name of the Dover Shalom, is that this bris mentioned here is the Bris Bein Habesarim that Hashem had with Avraham avinu, a covenant stating that Avraham's children will be many and basically that Hashem will ultimately redeem them, among other things. Finally- it is important to note that although the Zechus Avos (Merits of our Forefathers) may have run out according to Chazal, the Bris Avos is a Bris Olam, an eternal covenant.
B'derech agav- I've been attending a Kiruv Training Seminar over the past few weeks and in discussing proofs that the Torah was divinely written, and not made up by some guy, this concept of Bris Olam was brought up. If someone was trying to make up a Torah for people to follow, and claim that it was given to them by G-d, why would they take a chance and write that the Jewish people will last as a nation forever? It's a huge risk! Not only that but the Torah continues to say things contradicting that prediction! It says how the Jews will be scattered around the world, they will be hated and persecuted! If I were trying to convince people that the Jews would last forever, I would say the total opposite! How will they ever survive if they are constantly persecuted and thrown out of their land? So it's pretty clear that no one in their right mind would make something like that up. So, like Abie Rotenberg said: "It had to be Hashem." (And btw- not only is it totally ridiculous for someone to make these contradictory predictions up, the crazy thing is-it's exactly what happened!!! Just look at Jewish History! A proof that Judaism is the true religion is simply the fact that we are still around. It's absolutely Yad Hashem (the Hand of G-d)! (Find out more about this typa stuff at Aish.com and Kiruv.com)

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(Top pic courtesy of Kumah.org)

(Bottom pic courtesy of HolocaustResearchProject)

Yosis Alayich

יָשִׂישׂ עָלַיִךְ אֱלֺקָיִךְ, כְּמְשׂוֹשׂ חָתָן עַל-כַּלָה

"Your G-d will rejoice over you, like a groom rejoices over his bride." (Yeshayahu 62:5 words are changed around a little bit)

This Passuk (which is also mentioned in Lecha Dodi) is speaking of Hashem's relationship with Yerushalayim when once again His Shechina will rest within her In the coming of the Beis Hamikdash. The Malbim addresses an interesting question. If one looks at the relationship between Hashem and Yerushalayim/the Jewish people over the past 1939 years since the destructing of the 2nd Beis Hamikdash, it seems more like it will be a REmarriage when Hashem brings Mashiach to us with the 3rd Beis Hamikdash. It seems more like we are divorcees to Hakadosh Baurch Hu at this point-But from the Passuk it doesn't sound like that! Whats pshat? So The Malbim would like to say that from this Passuk we see that the future marriage between us and Hashem wont be like a normal remarriage, which isn't as filled with extreme joy as a regular marriage. Rather, the remarriage between us and Avinu Shebashamayim will be as happy and exciting as a newly married couple. We should celebrate this chasuna very soon BB"A.
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(Pic courtesy of JerusalemPartners)

Sos Asis

שׂוֹשׂ אָשִׂישׂ בַּה', תָּגֵל נַפְשִׁי בֵּאלֺקַי, כִּי הִלְבִּישַׁנִי בִּגְדֵי-יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי, כֶּחָתָן יְכַהֵן פְּאֵר, וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ

"I will rejoice intensely with Hashem, my soul will exult with my G-d, for He has dressed me in clothing of salvation, in a robe of righteousness has he cloaked me, like a groom who axalts [himself] with splendor, like a bride who bedecks herself with her jewelry." (Yeshayahu 61:10)

Why is there a change in Hakadosh Baruch Hu's name? First it says "I will rejoice intensely with Hashem(Adon...)," and then it says "My soul will exult with my G-d(Elokai)."
So- it is a well known concept that Hashem's name is used differently in different places to pinpoint certain attributes of His. When the name "Adon..." is used it connotes Hashem's attribute of Rachamim-mercy. And when the name "Elokim" is used, it expresses Hashem's attribute of Din-Justice. That being said, Rabbi Yoseph Kimchi points out that in the first phrase the verb is in a double form, alluding to both the Guf (body) and the Neshama (soul). Both of these aspects of a human being rejoice in G-d's mercy. The second phrase, however, is in singular form, and only the Neshama is mentioned. This is because only the Neshama, which can endure far more suffering that the Guf, can appreciate the attribute of justice and rejoice in it. [It, therefore, rejoices when it is purified by Hashem's attribute of justice]
וְטַהֵר לִבֵּנוּ לְעָבְדְּךָ בֶּאֱמֶת "May Hashem purify all of our hearts so we may serve Him fully in truth!!"

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(Chuppah pic courtesy of NeedlePointShop)

Da Kani Ma Cha'ser

דָּא קָנֵי מַה חָסֵר דָּא לֺא קָנֵי מַה קָּנֵי, זֶה (מַה) מַה שֶׁנֶאֱמַר בְמַעֲרָבָא. דְּדָא בֵּיה כּוּלָא בֵּיהּ, (וּ)דְּלֺא דָּא בֵּיהּ מַה בֵּיהּ

Da kani, ma cha'ser? Da lo kani, ma kani? Ze ma (ma)she'ne'emar be'Mar'ava. Di'da bei, kula bei. (U)de'lo da bei, ma bei?

"If he acquires this, what does he lack? If he does not acquire this, what has he acquired? This is what they said in the West (Eretz Yisrael). He who has this within him, has everything within him. He who does not have this within him, what is within him?" (Nedarim 41a- The order of the words is changed)

This Gemara is talking about the importance of "understanding." Before this it says how understanding is one of a person's most essential possessions, and that there is no truly poor person except one who is impoverished of understanding. But it seems pretty repetitive. "If he acquires this...If he does not acquire this." And then "He who has this within him...He who does not have this within him." What's the deal??
So the Eitz Yosef explains that the two parts are referring to two different types of people: Those who are born with intelligence, and those who are not. It is telling us as follows: Someone who is born without understanding, and he works hard and acquires it, then what does he lack? But if he doesn't work and therefore doesn't get it, then what has he acquired? And for one who is born with understanding, he has it all. But again-if he isn't born with it, and he doesn't work to acquire it, then what is within him?
Understanding distinguishes humans from animals(Rav Nissan Gaon). Without understanding what are we? How can we praise Hashem without understanding His amazing world that He placed us in? One must always be thinking; always questioning; always searching for the emes. Never be afraid to ask a question- "Lo habayshan la'med." "The embarrassed person doesn't learn"(Avos 2:6). We also see this concept in Tehillim 121:1. Dovid Hamelech asks: "I raise my eyes to the mountains; from where will my help come?" How can the holy Dovid Hamelech be asking where his help comes from? What kind of question is that?! He doesn't know that all help comes from Hakadosh Baruch Hu?!? Of course he does!(He goes on to say "My help is From Hashem...")- He's simply giving over to us this same message; never hold back from asking a question; you're just depriving yourself of truth.
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(Top picture courtesy of clear.msu.edu)
(Bottom picture courtesy of abundant-private-practices.com)

Shomati

שָׁמַעְתִּי שֶׁהָיוּ אוֹמְרִים: אַשְׁרֵי מִי שֶׁבָּא לְכָּאן וְתַּלְמוּדוֹ בְּיָדוֹ

Shomati she'hayu om'rim: Ashrei mi sheba le'kan ve'talmudo be'yado

"And I heard them saying: 'Fortunate is he who comes here and his learning is in his hand.'" (Pesachim 50a)

By My Rebbi’s table one Shabbos he brought up a question on this Gemara. What does it mean, “And his learning is in his hand?” We came up with a buncha answers. I don’t remember all of them but I’ll share with you the ones I do remember. They are as follows: 1- We should be learning Torah “al me’nas la’asos” meaning not just for the sake of learning, but for the purpose of changing our way of life to conform to what Hashem wants, which is the best possible lifestyle for us. So "talmudo be'yado" means that wherever you go you “bring your learning with you” i.e. you employ it into your everyday life. 2- Be'yado means in your hand. Something that is in your hand is right in front of you. You can use it and give it out or show it to someone on a moment’s notice. The Gemara could be telling us that fortunate is he who makes such a kinyan on his Torah (I’m assuming through intense chazara) that he can whip it out at any moment since it’s so fresh and clear in his mind. [The Maharsha explains that "in his hand" refers to the chiddushim that a Torah scholar writes down. Thus, fortunate indeed is the scholar who records his Torah thoughts, for his primary learning, -and that which makes the greatest impression on him - occurs when he writes down those works. That is why Talmidei Chachamim are called Sofrim, scribes.] That’s all I can think of right now, but if anyone has anything they would like to share, please feel free to leave comments with other answers. Shkoy!

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(Top picture courtesy of www.os.edu -Ohr Somayach)

(Middle picture courtesy of greenleafcapital.com/)

(Bottom picture courtesy of harmonhistory.com)

Sos Tasis

שׂוֹשׂ תָּשִׂישׂ וְתָגֵל הָעֲקָרָה בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בְּשִׂמְחָה. בָּרוּך אַתָּה ה' מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ

Sos tasis ve'sagel ha'akara bi'kibutz ba'neha le'socha be'simcha. Baruch Atah Hashem me'sameach tzion be'vaneha.

"The barren one should rejoice intensely and exalt at the ingathering of her children amidst her gladness. Blessed are You Hashem, Who gladdens Tzion through her children." (Kesubos 8a)

The "barren one" mentioned here, according to Rashi, is referring to Yerushalayim. The Meiri explains that the future joy of Yerushalyim is comparable to the joy of a Chosson and Kalla. We mentions the hardships of Yerushalayim at this happy moment of Sheva Brachos because, as Rashi explains, it says in Tehillim 137:5-6: "Im eshkacheich Yerushalyayim tishkach yemini. Tidbak le'shoni le'chiki, im lo ez'kireichi..." "If I forget Yerushalyim let my right hand forget its skill. Let my tongue stick to my palate..." The remembrance of Yerushalyim is brought up at this point in the order of the Brachos because the next Bracha is the first one that refers to the Chosson and Kalla as a couple (Meiri).
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(Chosson and Kalla picture courtesy of mitchellkorman.com)
(Yerushalayim picture courtesy of israeltrip.com)

Yamim Al Ye'mei Melech

יָמִים עַל יְמֵי מֶלֶךְ תּוֹסִיף, שְׁנוֹתָיו כְּמוֹ דֺר וָדֺר

Yamim al ye'mei melech tosif, sh'nosav kemo dor va'dor

"Days onto the days of the king may You add, may his years be like all generations." (Tehillim 61:7)

The Pashut explanation given by Rashi on this passuk is that Dovid Hamelech is asking Hashem that even if it has been decreed that he die young at the hand of his enemies, Hashem should remove that decree and grant him the full 70 years of every generation.

Rav Shimshom Refael Hirsch sees Dovid Hamelech's words in a greater scope. He is praying that days should be added to him far beyond the limited years of his life on this earth. He wishes that the example he sets through his every day life, a life filled with effort exerted towards closeness with Hashem which could be seen in his every action, should remain as an inspiration to mankind through all generations, forever. Thus, his earthly deeds will live on long after his physical self.

Our actions have profound consequences that we don't even know about. Especially as Bnei Torah, our actions are constantly scrutinized by everyone around us (besides for Hakadosh Baruch Hu- Who knows all of our actions and thoughts, Shene'emar: "Hayotzer yachad libam, ha'meivin el kol ma'aseihem," "He Who fashions together their hearts, Who comprehends all their deeds." (Tehillim 33:15) ). Let us set a good example through our actions; an example that will last forever.
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(Dovid Hamelech picture courtesy of Cambridge University Library)
(Kiddush Hashem picture courtesy of the shmuz)

Chaim Ve'Shalom

כִּי אֺרֶךְ יָמִים וּשְׁנוֹת חַיִים וְשָׁלוֹם יוֹסִיפוּ לָךְ

Ki orech yamim u'shnos chaim ve'shalom yosifu luch

"For they add to you length of days and years of life and peace." (Mishlei 3:2)

The Passuk that precedes this one reads: "My Child, do not forget My Torah, and let your heart guard My commandments." So we see that the Torah and Mitzvos add on years of life and peace to our lives. During my time in Israel this concept bothered me; I just couldn't understand it. Why would we want to be on this earth longer? If this world, as the Ramchal puts it, is just a corridor to the next world, then why wouldn't we just wanna be in the next world already? Why shouldn't we want to just bask in Hashem's presence asap?! After talking to a lot of people and thinking it through it finally made sense to me. True our ultimate goal is to be with Hashem in Olam Habba, but once we get there, that's it! No more accomplishing, no more growing, no more working on bringing ourselves closer, no more gaining more of a portion. We want the closest seat we can possibly get to "home plate" in Olam Habba! Why settle for anything less?

There is a story told of the Vilna Gaon. He was sitting on his death bed, crying, while clutching his Tzitzis. His talmidim asked him for an explanation. He replied: "Only in this world can you do Hashem's Mitzvos and gain reward and closeness with Hashem. Tzitzis cost but a few pennies, and with them, I can get endless reward. But in Olam Habba I can't get a pair of Tzitzis for all the money in the world!!" The Gaon is driving home a shtark point- we should take advantage of every second we have to bring ourselves closer to the Borei Olam by doing His will. And if we do this, then we are rewarded with longer life, so we can gain even more. CHAP ARINE!!!

~

(Tzitzis picture courtesy of www.judaism.com)

Usid

עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת מָחוֹל לַצַּדִּיקִים, וְהוּא יוֹשֵׁב בֵּינֵיהֶם בְּגַן עֵדֶן; וְכָל אֶחָד וְאֶחָד מַרְאֶה בְּאֶצְבָּעוֹ זֶה ה' קִוִּינוּ לוֹ, הִנֵּה אֶלֺקֵינוּ זֶה; קִוִּנוּ לוֹ וְיוֹשִׁיעֵנוּ

Usid Hakadosh Baruch Hu la'asos machol la'tzaddikim, ve'hu yosheiv bei'neihem b'gan eden; ve'chol echad ve'echad mar'eh be'etzba'o "ze Hashem kivinu lo, hinei Elokeinu ze; kivinu lo ve'yoshi'einu."

"In the future the Holy One, Blessed is He, will make a circle of all the righteous people, and He will sit among them in Gan Eden; and each and every one will point with his finger (and say), 'This is Hashem to Whom we hoped; Behold! This is our G-d; we hoped to Him and He saved us'." (Taanis 31a- the song changes the order of the words a bit)

The word "מָחוֹל" has the same root letters as the word "מחל", forgive. The Gemara implies that in the future G-d will forgive all the sins of Bnei Yisrael, and that all of us will be privileged to join this circle. As it says in Yeshayahu (60:21): "...וְעַמֵךְ כֻּלָם צַדִיקִים" "And Your people are all righteous..." (Hagahos Yaavetz).

Hashem is our father. Just as a father always forgives and never abandons his children, al achas kama va'kama (how much more so) the same is true by Hakadosh Baruch Hu.

~

(Picture by Baruch Becker. Courtesy of lazerbrody.typepad.com/)

Legabay

דִּלְגַבֵּי עַבוֹדַת הַיוֹם זָרִיז הוּא

De'legabay avodas hayom zariz hu

"...Because with regard to the service of the day he is conscientious." (Yuma 70b)

[This Gemara is talking about a Kohen's avoda. This opinion being quoted is claiming that even if a Kohen has a big work load earlier in the day, we can still trust that he will do his duty later on in the day because "with regard to the service of the day he is conscientious."]

On the topic of Kohanim: In Parshas Tazriyah, it talks about someone that gets a negah (affliction), that is possibly tzara'as, on their skin. The Torah tells us that this person must go to a Kohen, and once the Kohen checks it out and declares it to be tzara'as, then and only then is it considered to be tzara'as. B'derech agav (as an aside) this just shows the koach (strength) the Torah gives to Kohanim; that the affliction is considered to be absolutely nothing until the Kohen says his declaration. But getting back to the matter at hand- Why is it that Hashem tells us to go to a Kohen if we are stricken with potential tzara'as? What is the reason behind this system in which the Kohen, and only the Kohen, can establish that someone actually has tzara'as?
We know that before someone gets tzara'as on his body for saying Lashon Hara, Hashem sends him warnings. First the tzara'as goes on the guy's house, and then on his clothing. THEN, if the person is still persistent in his evil ways of not using his speech properly, Hashem strikes his body with tzara'as. So we are obviously dealing with a pretty evil guy here; someone very set in his ways of bad speech. So how do we break someone like this? How do we drill into a person like this that what he is doing is so terribly wrong?(it is so wrong that its brought down that Lashon Hara is k'neged all of the 3 yaharog ve'al ya'avors!!!) -So Hashem made a system in which the person will be so humiliated, it will shatter him to the core. By having to go to the Kohen, the most chashuv, holiest guy around, this person is filled with such busha (embarrassment) that it knocks him down, and drives him away from his wrongful ways of inappropriate speech. We should all be zoche to work extremely hard on perfecting our speech. (Heard from Rav Josh Rubenstien Shlita)

Lemalla

When I found out where these words were from I was SHOCKED! The Yiddishe accent really threw me off...check it out-

וּבִשׁוּעָתְךָ תָּרִים וְתַגְבִּיהַּ קַרְנֵנוּ לְמַעְלָה, וְהוֹשִׁיעֵנוּ בְּקָרוֹב לְמַעַן שְׁמֶךָ

"U'vishuas'cha tarim v'sagbiyah karneinu lemalla, v'hoshi'einu be'karov lma'an Shimecha."

"Through Your salvation may You exalt and raise our pride up high, and save us soon for the sake of Your Name." (Birchos Hashachar-(Nusach Sefard))

For a change of pace-I have a Question. What does it mean "לְמַעַן שְׁמֶךָ" "For the sake of Your Name?" We see the same thing in the first Beracha of Shemoneh Esreh- "...u'meivy go'el livnei b'neihem lema'an Shemo be'ahava..." Why are we telling Hashem to redeem us for His sake? Hashem doesn't need to do anything to make His name great! He is perfect in every way!! Who are we to advise Him what to do "For the sake of His Name?!!"
I remember asking this question to a friend of mine during Purim Shana Aleph- I believe he gave me an answer but I really have no recollection of what he said. If anyone has an answer to this question please leave a comment answering it!! I have some ideas but I'd like to hear what everyone else has to say...Thanks!

Zochreini Nah

וָיִּקְרָא שִׁמְשׁוֹן אֶל ה' וַיֺאמַר, ה' אֶלֺקִים, זָכְרֵנִי נָא וְחַזְּקֵנִי נָא אַךְ הַפַּעַם הַזֶּה, הָאֶלֺקִים, וְאִנָּקְמָה נְקַם-אַחַת מִשְּׁתֵּי עֵינַי מִפְּלִשְׁתִּים

"Shimshon called out to Hashem and said 'Hashem Elokim! Remember me and strengthen me just this one time, O G-d, and I will exact vengeance from the Plishtim for one of my two eyes'." (Shoftim 16:28)

Shimshon Hagibor was left helpless. The Plishtim had cut off his hair and gouged out his eyes. He was forced into entertaining thousands of people who couldn't wait to see him die. At this point Shimshon demonstrated for us a big yesod in Yiddishkeit; he cried out to Hashem. The situation was hopless! He had no strength and was totaly vulnerable but he knew the truth. He knew that everything is from Hashem. He knew that he could be the weakest of the weak, but with Hashem's help anything is possible. According to nature there was no way he could have pulled down those pillars holding up thousands of cheering Plishtim! But Shimshon knew that there is no such thing as nature. Hashem defines reality and He can portray it however He pleases. So Shimshon asked Hashem for strength to exact vengeance from the Plishtim, and Hashem came through.
We all have our situations where we feel like a Shimshon; tied in chains, totally hopeless. But if we stop and think we will realize that it is NEVER hopeless. Hashem is always there waiting for us to cry out to him! There is nothing He can't Help us with! Whether its a tough Tosfos, shidduch, or illness, Hashem has the answers. All we have to do is put our trust in Him. "Karov Hashem l'chol kor'av, l'chol asher yik'riuhu b'emes." Close is Hashem to all who call upon Him, to all who call upon Him sincerely."
Like the Magid Me'Mezritch says: There are three things we can learn from babies: They're always happy, they never sit idle, and when they want something- they cry for it.

Ben Bag Bag Omer

בֶּן בַּג בַּג אוֹמֵר: הֲפֺךְ בָּהּ וָהֲפֺךְ בָּהּ, דְּכֺלָּה בַּה; וּבַהּ תֶּחֱזֵי, וְסִיב וּבְלֵה בַּהּ, וּמִנַּהּ לָא תְּזוּעַ, שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה

"Ben Bag Bag says: Turn it over and turn it over, for everything is in it. Look deeply into it, and grow old with it, and spend time over it, and do not stir from it, because there is no greater portion." (Avos 5:22)

Obviously this Mishna is referring to the Torah Hakedosha. While standing by the Kosel one erev Shabbos a friend of mine told me over the following in the name of his Rebbi: The Torah can be compared to a love letter. When someone receives a letter from a loved one he reads through it over and over again. He analyzes every word, every comma, every cross out. He wants to understand EXACTLY what his loved one meant to say at every point throughout the letter. The same is true by the Torah. It is a love letter from Hakodosh Baruch Hu. As Ben Bag Bag put it, we should but turning it over and turning it over. The more we delve into it, the more we understand Hashem and His amazing universe. The more we break our heads on it, the more Chochmas Hashem we bring into ourselves. Hashem wrote us a love letter that contains EVERYTHING within it. Once we tap into it, meaning and emes will fill our lives, because "there is no greater portion."
Remember-When we Daven we are speaking to Hashem. When we learn the Borei Olam is speaking to us...

V'chol Asher Ya'aseh Yatzliyach

כִּי אִם בְּתוֹרַת ה' חֶפְצוֹ, וּבְתוֹרָתוֹ יֶהֶגֶּה יוֹמָם וָלָיְלָה. וְהָיָה כְּעֵץ שָׁתוּל עַל פַּלְגֵי מָיִם; אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ, וְעָלֵהוּ לֺא יִבּוֹל, וְכֺל אֲשֶׁר יַעֲשֶׂה יַצְלִיחַ

"(Rather in the Torah of Hashem is his desire, and in His Torah he meditates day and night.) He shall be like a tree deeply rooted alongside brooks of water, that yields its fruit in its season, and whose leaf never withers; and everything that he does will succeed." (Tehillim 1:2,3)

R' Hirsch comments on the phrase "פַּלְגֵי מָיִם", or "brooks of water," that the word "פַּלְגֵי" denotes many brooks streaming from one common source. He says that the same holds true by the Torah. The Torah saturates those who learn it in all aspects of life, making their lives fruitful.