KNOW THE WORDS!

Hevel Havalim

2009-10-05T11:14:00.000-04:00

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...!"

Yamim Noraim Songs

2009-09-23T21:03:00.002-04:00

In addition to "Chamol," Check out some of these previous posts of songs you may be interested in during this time of year-(just click)
Melech, Ata Vichartanu, U'vchein Tzaddikim, Ein Kitzva, L'maancha Elokeinu, Ko Amar Hashem.

Chamol Al Ma'asecha

2009-09-23T20:48:00.004-04:00

חֲמוֹל עַל מַעֲשֶׂיךָ, וְתִשְׂמַח בְּמַעֲשֶׂיךָ, וְיֺאמְרוּ לְךָ חוֹסֶיךָ, בְּצַדֶּקְךָ עֲמוּסֶיךָ, תֻּקְדַּשׁ אָדוֹן עַל כָּל מַעֲשֶׂיךָ. כִּי מַקְדִּישֶׁיךָ בִּקְדֻשָּׁתְךָ קִדַּשְׁתָּ. נָאֶה לְקָדוֹשׁ פְּאֵר מִקְּדוֹשִׁים

"Have compassion on Your handiwork and be glad with Your handiwork. May those who take refuge in You say - when You vindicated those borne by You - 'O Master, may You be sanctified upon all your handiwork.' For with Your own holiness You have sanctified those who sanctify You. It is fitting that the Holy One be glorified by holy ones." (Rosh Hashana, Yom Kippur Davening. Also in Selichos)

The ten days between Rosh Hashana and Yom Kippur, say Chazal, are the most exalted and majestic days of the year. Aside from being days of intense Tefilla and Teshuva, one is expected to display an added degree of piety and commitment in the realm of Halacha. Specifically, the Shulchan Aruch states that only bread produced in a Jewish bakery [or home] may be eaten during these ten days, not from a bakery operated by a gentile [even if the bread is Kosher] (OC 603, 1). One might ask- of what good is it to "step it up a bit" if the sense of commitment is only temporary?
The following parable sums it up beautifully. A king decided it was time to pay a personal visit to the people of his kingdom, and letters were sent to each household informing them of the kings expected arrival. "The king is coming", said one husband to his wife, "and our house is run-down and outdated. I'll go out and by some new furniture and fix this place up a bit before the king's arrival". "But there's no way we can afford it", replied his wife. "Besides, the king is coming to see 'how we live'. Well then, let him come and see exactly how we live!" "Listen", said the husband, "if the king was only interested in seeing 'how we live' he would have showed up at our doorstep unexpectedly. The king sent out letters in advance to let us know he would be coming. If so, the king isn't only interested in seeing 'how we live'; he also wants to see what we're ready to do in his honor!". The King of all Kings is coming, and we know it. Already since the start of Elul, Hashem has left His heavenly palace and is "in the fields", says the Zohar. Soon enough, during these ten days, the King will be dwelling amongst us. He wants to see what we will do in honor of His presence. So for ten days, as long as the King is "in town", let us show Him what an honor it is to have Him with us and what a privilege it is to be part of His kingdom... (Thanks to Rav Josh Rubenstein Shlit"a for this beautiful piece)

Esa Einai

2009-05-11T20:20:00.000-04:00

אֶשָּׂא עֵינַי אֶל הֶהָרִים, מֵאַיִן יָבֺא עֶזְרִי. עֶזְרִי מֵעִם ה', עֺשֵׂה שָׁמַיִם וָאָרֶץ. הִנֵּה לֺא יָנוּם וְלֺא יִישָׁן, שׁוֹמֵר יִשְׂרָאֵל

"I raise my eyes to the mountains; from where will my help come? My help is from Hashem, Maker of heaven and earth... Behold, [He] neither slumbers nor sleeps, the Guardian of Israel." (Tehillim 121:1-2,4)

Dovid Hamelech asks: "From where will my help come?" How can he ask such a question?! Dovid Hamelech, someone so conscious of Hashem, definitely knows that Hahsem is our only source of help. So I heard a while back that this serves as a very big lesson for any truth-seeking person: You gotta ask questions. I know from experience that sometimes we have a question, something so fundamental that is bothering us, and we just feel too embarrassed to ask it. We must know that there is no such thing as a stupid question when it comes to finding the truth. We have to leave no stone unturned, digging deeper and deeper until we eventually start gaining clarity. With Hashem's help the clarity does come. For some people it comes quicker, for some it takes a lifetime. But one can never give up in search of the truth. The Chovos Halevavos (Rabeinu Bechayeh) speaks of the unbelievable simcha (happiness) one experiences when catching a glimpse of the truth. It's a feeling of comfort and security, knowing there is a Borei Olam (creator of the world) who loves and cares for us every second of our lives.

Tzama Lecha Nafshi

2009-05-04T21:15:00.000-04:00

צָמְאָה לְךָ נַפְשִׁי, כָּמַהּ לְךָ בְשָׂרִי, בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם. כֵּן בַּקֺּדֶשׁ חַזִיתִךָ, לִרְאוֹת עֻזְּךָ וּכְבוֹדֶךָ

"Thirsts for You does my soul, longs for You does my flesh; in a land parched and weary with no water. So, too, in the Sanctuary to have beheld You, to see Your might and Your glory." (Tehillim 63:2,3)

These words came from Dovid Hamelech when he was in Midbar Yehuda (the wilderness of Judah). Even in that desolate place, after being exiled from nation, family, and home, he never wavered in his love for Hakadosh Baruch Hu. These same words are the words coming from the deepest places within every Yid in the choshech (darkness) filled world we live in. We have to purify ourselves through Torah and Mitzvos in order to bring these words to the surface until they burst forth from our lips with emesdike (true) yearning for closeness with our Creator and the rebuilding of the Beis Hamikdash.

It's Been Too Long

2009-02-23T18:05:00.004-05:00

The Velt, AMUSH
I'm sorry I haven't posted any songs in a great while. Things have been very busy lately with Yeshiva and college etc. I hope to be back into the swing of things very shortly.
Kol Tuv to all and a Gutten Chodesh! "MiShenichnas Adar Marbin B'Simcha!!"
-CR
ps. keep spreading the words!!

Yevanim Nikbitzu

2008-12-27T19:45:00.003-05:00

יְוָנִים נִקְבְּצוּ עָלַי אֲזַי בִּימֵי חַשְׁמַנִּים, וּפָרְצוּ חוֹמוֹת מִגְדָּלַי וְטִמְּאוּ כָּל הַשְּׁמַנִים. וּמִנּוֹתַר קַנְקַנִּים נַעֲשָׂה נֵס לַשּׁוֹשַׁנִּים, בְּנֵי בִינָה יְמֵי שְׁמוֹנָה קָבְעוּ שִׁיר וּרְנָנִים

“The Greeks gathered against me, then in the days of the noble ones [the Chashmona’im]. They breached the walls of my towers and defiled all the oils. But from the one remnant of the flasks a miracle was wrought for the roses [Bnei Yisrael]. Men of insight – eight days they established for song and jubilation.” (Maoz Tzur)

The Kedushas Levi, Reb Levi Yitzchak Mi’Barditchav, asks an intriguing question: What's the reason that Chazal established an obligation for us to light Neiros Channukah for these 8 days-corresponding to the neis (Miracle) of the Menorah that occurred back in the day? Why don’t we have the same thing by other nissim that we’ve had- like by Pesach and Purim? Why aren’t we told to do some type of Mitzvah with water on the 7th night of Pesach , since that night was Kriyas Yam Suf (The splitting of the sea)? Or some Mitzvah with wood (eitz) on Purim for the neis of the hanging of Haman (al ha’eitz)? And the things we DO commemorate on Pesach weren’t even for nissim! The Maror is for the bitterness of our experience as slaves in Egypt; the Matzah is a sign of our freedom; since we left so quickly, the dough didn’t have time to rise…! So what's the chiluk (distinguishing factor) between the neis of Chanukah, for which we have a specific commemoration. And other nissim of Yom Tov, for which there is no obligatory commemoration?The answer he gives is moradik (awesome)! The other nissim done for Klal Yisrael were done for the purpose of saving us. Those nissim were the vehicle through which Hashem took us out of Mitzrayim, and saved us from being wiped out by Haman harasha. But the neis of the oil was more special (so special that there is an obligatory practice of lighting candles to commemorate it, and we even daven a full Hallel!). Through this neis we were given a glimpse of how much Hashem cherishes our efforts in serving Him, in our observance of His Mitzvos. The explanation is like this: The Halacha is that if someone is an oness (something out of his control impedes his ability to perform a certain mitzvah) he is pattur from doing that Mitzvah. The Gemarah in Brachos even says that if he thought about doing the Mitzvah, and then something prevented him from doing it, it’s as if he actually did it! So once the one day worth of oil they found was used up, they were pattur from the Mitzvah! And still, Hashem made a neis and had the oil last for another 7 days- This is a clear showing of the chiba (preciousness) Hashem feels (kevayachol) towards his children’s avoda (service). The Miracle of the oil wasn’t necessary- it was totally extra- an expression of love.
~
(Top pic courtesy of ChabadTalk.com)
(Bottom pic courtesy of AishAudio.com)

You Gotta Check This Out...

2008-12-22T20:29:00.004-05:00

PLEASE check out this post on my friend's blog. I think its important everyone sees this...
B'lev Echad
[And while you're there feel free to check out other vortlach and stuff on his blog-He's got some pretty juicy stuff on there]

Zara Chaya

2008-12-14T01:00:00.006-05:00

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.
~
(Top pic courtesy of here)
(Beis Medrash pic courtesy of Shor Yoshuv)

Melech

2008-12-08T19:59:00.002-05:00

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.”
~
(King pic courtesy of here)
(Sunrise pic courtesy of here)

Avinu Malkeinu (or U'vini Mal'kieni)

2008-11-16T21:35:00.003-05:00

[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

2008-10-31T13:44:00.004-04:00

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.

(Pic courtesy of GreenView)

Toras Hashem Temima

2008-10-19T12:01:00.001-04:00

תּוֹרַת ה' תְּמִימָה, מְשִׁיבַת נָפֶשׁ, עֵדוּת ה' נֶאֱמָנָה, מַחְכִּימַת פֶּתִי

"The Torah of Hashem is perfect, restoring the soul; the testimony of Hashem is trustworthy, making the simple one wise." (Tehillim 19:8-Pesukei D'zimra for Shabbos/Yom Tov)

At Har Sinai, when Hashem began to tell us the first of the Aseres Hadibros (10 Commandments)the experience was so awesome that our souls left our bodies. That is, all of Bnei Yisroel passed away. What restored life to our people? The Torah did. THIS is what this Passuk in Tehillim means when it says "Toras Hashem temima, meshivas nafesh". "Hahem's Torah... restores life".
Now this is a nice idea, but in reality, how did it work? How did the Torah revive Klal Yisrael? The Sfas Emes explains that the Torah has this power of restoration because it is the vehicle through which Hashem chose to make His Presence manifest in the physical world. Therefore, by living a life based on Torah we are connecting to Hashem. This is what the Passuk means when it says that the Torah restored our souls. The Torah enabled us to re-establish our relationship with Hashem. Meaning the Torah does not only have the power of reviving us physically, but even to revive us spiritually; to (re)gain a closer relationship with Hakadosh Baruch Hu (especially after a Bein Hazmanim spent out of Yeshiva!)-which is ultimately our purpose here in this world. We should all be zoche to a real simcha (happiness) with our Torah this Simchas Torah, and we should feel that simcha throughout the year, inspiring us to immerse ourselves in Torah more this year than any year of the past.

(Top pic courtesy of the Jewish Outreach Institute)

(Bottom pic courtesy of flickr)

Ata Vichartanu

2008-10-10T16:51:00.008-04:00

אַתָּה בְחַרְתָּנוּ מִכָּל הָעַמִּים, אָהַבְתָּ אוֹתָנוּ, וְרָצִיתָ בָּנוּ, וְרוֹמַמְתָּנוּ מִכָּל הַלְשׁוֹנוֹת, וְקִדַּשְׁתָּנוּ בְּמִצְוֹתֶיךָ. וְקֵרַבְתָּנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ, וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵינוּ קָרָאתָ

"You have chosen us from all the nations; You loved us and found favor in us; And exalted us above all the languages, and You sanctified us with Your commandments. You brought us close, our King, to Your service and proclaimed Your great and holy Name upon us." (Shmoneh Esreh for Yom Tov)

"You have chosen us from all the nations..." A famous Medrash speaks of how Hashem offered the Torah to all the other nations before offering it to Klal Yisrael. As the Medrash goes, when Hashem offered it to each nation, they each replied "What's in it?" and Hashem responded with the one Mitzvah that that nation has trouble with. When Hashem offered it to Esav, for example, Hashem said that you can't murder, and that's what Esav is all about! When Hashem offered the Torah to Yishmael, Hashem said you can't steal, and that's what they do for fun! etc. etc. But When the Torah was offered to us, Hashem didn't say "You can't speak lashon hara" or any of the other major problems plaguing our nation today, he offered it and we accepted it. So why is that fair? Why does it seem that Hashem tried to avoid giving the Torah to all the other nations, but willingly gave it to us? There are many answers to this Q but the one that really hit home for me was this one: When Hashem offers you something, its gold! There's no need to ask questions! Maybe its not right for you?...impossible! Hashem would only give us the best of the best, He's Kulo Tov(completely good)! So when the other nations responded "What's in it" they were demonstrating their lack of trust in G-d. They were expressing their misunderstanding of the reality that G-d is The Man. Once they asked that question Hashem knew that the Torah wasn't for them. So He told them "Yeah you prob wouldn't want it anyway, you'll have to change yourself and work hard according to the restrictions that come with it..." But Klal Yisrael knew the deal. Hashem offered us the Torah and we responded "Naaseh V'nishma." "We will do and we will listen" We didn't even need to know whats in it, because we knew its for sure whats best for us. And that's why we were zoche (merited) to get it, because we knew the emes. We knew and still know today that G-d gives us only the best, never anything less.

(Pic courtesy of CAJE)

U'vchein Tzaddikim

2008-10-10T16:42:00.002-04:00

וּבְכֵן, צַדִּיקִים יִרְאוּ וְיִשְׂמָחוּ, וִישָׁרִים יַעֲלֺּזוּ, וַחֲסִידִים בְּרִינָּה יָגִילוּ

"And so too, (When Mashiach comes) the righteous will see and be glad, the upright will exult, and the devout will be mirthful with glad song." (Shmoneh Esreh, Yamim Noraim)

The three types of man mentioned here; The righteous, the upright, and the devout, are three categories that men fall into. The Sfas Emes explains that they are listed in ascending order of worthiness. Righteous people (Tzaddikim) are those people who do the will of Hashem even when they “aren’t feeling it.” They push past their strong temptations for other things and they follow Hakadosh Baruch Hu even though they may not understand the Justice of His ways. The upright (Yesharim) are those people who have such perfect faith, that they never question God’s will or ways. As a result, they are in a constant state of joy; more so than the merely ‘righteous.’ [This is all according to Rashi’s opinion in the Gemara in Taanis 15a, that the upright are greater than the righteous. However, the Rashba over there holds that the righteous are greater. Seemingly this is because they have to put in more effort to go against what they want to do, and instead do what they know they should be doing. Someone who is constantly willing and joyful when it comes to his/her Avoda has less struggle, so the schar (reward) and accomplishment aren’t necessarily as great. -Unlike my Bio-Psych Professor, Hashem grades of effort.] And finally, The Zohar Hakadosh explains that the devout (Chassidim) are those who try to serve Hashem by doing more than the minimum requirements of the law; in effect they do Chessed with Hashem, kavayachol. So basically the moral is- We should all be Chassidim!!

(Pic courtesy of Judaic Art Exchange)

Ein Kitzva

2008-10-05T23:55:00.007-04:00

אֵין קִצְבָה לִשְׁנוֹתֶךָ, וְאֵין קֵץ לְאֺרֶךְ יָמֶיךָ, וְאֵין לְשַׁעֵר מַרְכְּבוֹת כְּבוֹדֶךָ, וְאֵין לְפָרֵשׁ עֵלּוּם שְׁמֶךָ. שִׁמְךָ נָאֶה לְךָ וְאַתָּה נָאֶה לִשְׁמֶךָ, וּשְׁמֵנוּ קָרָאתָ בִשְׁמֶךָ

"There is no set span to Your years and there is no end to the length of Your days. It is impossible to estimate the angelic chariots of Your glory and to elucidate the hiddeness of Your Name. Your Name is worthy of You and You are worthy of Your Name, and You have included Your Name in our name." (Chazaras HaShatz Yamim Noraim)

This piyut is drawing a sharp contrast between feeble man and Almighty Hashem. The one preceding it, which ended describing the mortality of man, read: “We are but a dissipating cloud… flying dust, a fleeting dream…” The first words of this piyut, however, seem superfluous. First it says “There is no set span to your years (Hashem)…” and then it says “…and there is no end.” These two phrases mean almost the same thing but there is a slight difference. A ‘set span’ refers to an amount of time, so we are saying that Hashem has no life span, as it were, of like a billion or a trillion years. An ‘end’ refers to a deadline; so in effect, we are saying that Hashem’s existence is endless; He has no beginning and no end, which is coincidentally the 4th of the Rambam’s Ani Maamins.
The piyut ends with “And You included Your name in our name.”
Here are a few explanations of this:
-The Last 2 letters of יִשְׂרָאֵל are 'א' and 'ל' ; a Name of Hashem.
-When the Torah names the families of the Jews in Bamidbar, Perek 26, the letters of Hashem’s name, 'י' and 'ה' are added to each name. For example: שָׁעוּל’s Family is called הַשָׁעוּלִי.
-If you spell out each letter of Hashems name ('י'and 'ה') You get yud, vuv, daled, and hei, and yud, and those letters spell out יְהוּדִי, Jew! (My favorite)
~
(Clock pic courtesy of CoolChaser)
(Kippa pic courtesy of here)

2008-10-03T15:56:00.004-04:00

I'm going to try to post some songs pertaining to Rosh Hashana, Yom Kippur and Succos/Simchas Torah over the next little while because I'll be having some extra time... Over Rosh Hashana davening I came across a buncha great ones. Once again if anyone has any requests please feel free to leave comments.
-CR

Achas Sha'alti

2008-09-22T20:25:00.003-04:00

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.

Back!

2008-09-22T19:27:00.003-04:00

Shalom Everyone,
Sorry it’s taken me so long to start posting again. I’ve been crazy busy with Yeshiva and college and what-not. Be’ezras Hashem I'll be posting at least a song a week from now on.
I hope everyone’s summer was great! Stay tuned…
-CR

Sorry...

2008-06-26T12:27:00.007-04:00

Shalom Everyone!
I just wanted to inform the velt that today I will IY"H be leaving for camp and I will be gone for the next 2 months. I won't have my laptop with me so I wont be posting more songs till I get back. But have no fear- This gives everyone a great opportunity to chazer (review) all the songs posted thus-far, especially with all of the weddings going on this summer B"H!
Please feel free to leave comments with ideas for songs or any criticism whatsoever.
Kol Tuv- I'll miss you all...
--CR
ps. Make sure to "spread the words!!"

Ahavas Olam

2008-06-24T21:24:00.005-04:00

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)

~
(Top pic courtesy of Kumah.org)

(Bottom pic courtesy of HolocaustResearchProject)

Yosis Alayich

2008-06-22T15:31:00.004-04:00

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.
~
(Pic courtesy of JerusalemPartners)

Sos Asis

2008-06-13T01:35:00.005-04:00

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!!"

~
(Chuppah pic courtesy of NeedlePointShop)

Ko Amar Hashem

2008-06-03T14:04:00.004-04:00

כֺּה אָמַר ה': זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ, אַהֲבַת כְּלוּלֺתָיִךְ, לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֺא זְרוּעָה

"Thus said Hashem: I recall for you the kindness of your youth, the love of your nuptials, your following Me into the Wilderness, into an unsown land." (Yirmiyahu 2:2)

This passuk is referring to Klal Yisrael's amazing faith in Hashem when they followed Him into the desert after being taken out of Mitzrayim. They left without any food other than the Matza baking on their backs; not knowing how they were going to survive. They just knew one thing: Hashem was leading them in a certain direction, so that was obviously the best way to go. They knew, as we still know today, that Hashem would NEVER steer us wrong. If he asks something of us, we are guaranteed that not only are we capable of accomplishing it, but also that it's the best possible thing for us.
In the Torah when it talks about the holiday we call 'Pesach' it doesn't call it by that name. It is called 'Chag Hamatzos' The holiday of Matza. So why do we call it by a different name? I heard from R' Moshe Bamberger that the theme of Pesach is love. This difference in names is a sign of the "conflict" between us and Hashem as to how to approach Yetziyas Mitzrayim. We see it as a clear sign of Hashem's unlimited love for us. He rocked the Egyptians with 10 makos and on the last one he "passed over" (Pesach) us and only killed the Egyptian first born. So to celebrate this affection we feel from Hashem, we call the holiday Pesach. But on the flip side, Hashem sees it differently. He sees Yetziyas Mitzrayim as a sign of our faith and love for Him. He saw us rush to follow Him into an unsown land. We rushed so quickly that we didn't even wait for our bread to rise, and as a result, we have Matza. So that's why Hashem calls the holiday "Chag Hamatzos."
If only we were to realize how much Hashem loves us, life would be so much more enjoyable. 'Kol mon de'avid Rachmana, letav avid!!' Everything Hashem does is for the GOOD! The Boss is on our side! He's got our backs! We have it made!
~
(Top pic courtesy of TravelBlog)
(Bottom pic courtesy of DailyJews)

L'maancha Elokeinu

2008-05-29T17:13:00.005-04:00

לְמַעַנְךָ אֶלֺקֵינוּ עֲשֵׂה וְלֺא לָנוּ, רְאֵה עֲמִידָתֵנוּ, דַּלִּים וְרֵקִים. הַנְּשָׁמָה לָךְ וְהַגּוּף פָּעֳלָךְ, חוּסָה עַל עֲמָלָךְ

"Act for Your sake, our G-d, and not for ours, behold our [spiritual] position - destitute and emptyhanded. The soul is Yours and the body is Your handiwork; take pity on Your labor." (Yom Kippur Night - S'lichos)

The same question we asked by "Lemalla" we can ask again here (but this time ill give an answer). What does it mean "Act for Your sake, our G-d??" Hashem doesn't need us to tell Him what He needs to do for His own sake! Who are we?!
In the question we can see the answer... When B'nei Yisrael are on a low level, looking at hard times, non-believers mock and ask "Where is their G-d?!" Therefore on Yom Kippur night, when we are begging for our lives, we ask Hashem to help us for His Own glory. We don't deserve His mercy on our own merit because we are spiritually destitute, we are totally dependant on Him...Who are we?!
Teshuva is such a beautiful gift that Hashem has given us. In human court, we can beg, plead and apologize all we want, but if we damaged someone, the damage has been done, you can't take it back. Ma she ein kein Hakadosh Baruch Hu, with his limitless mercy, gave us the ability to totally erase any wrongdoing we've done! To not take advantage of this opportunity (which we have all day everyday, not just during the Yamim Ne'oraim) would be a real shame. Hashem is just waiting for us to return to Him(Teshuva- the root is shuv; to return). Don't let this amazing opportunity slip by!

(Pic courtesy of Amit)

2008-05-29T16:43:00.003-04:00

I've been informed by my mac-user friends that they are no longer having trouble reading the Hebrew. That being the case I think I'm going to stop doing the transliterations. I don't mind doing them, but if there is no need then its just a waste of time. If ANYONE still wants the transliterations please leave a comment and I will gladly continue to write them...

Bilvavi Mishkan Evneh

2008-05-26T01:50:00.003-04:00

בִּלבָבִי מִשְׁכַּן אֶבְנֶה לְהַדַר כְּבוֹדוֹ, וּבְמִשׁכַּן מִזְבֵּחַ אָשִׂים לְקַרְנֵי הוֹדוֹ, וּלְנֵר תָּמִיד אֶקַח לִי אֶת אֵשׁ הָעַקֵדָה, וּלְקָרְבַּן אַקְרִיב לוֹ אֶת נַפְשִׁי הַיְחִידָה

Bilvavi mishkan evneh lahadar k'vodo, Uv'mishkan mizbei'ach asim l'karnei hodo. Ul'ner tamid ekach li ess aish ha'akeidah, Ul'korban akriv lo ess nafshi, Ess nafshi hayechidah.

In my heart a sanctuary I shall build, to the splendor of His honor, and in the sanctuary an altar I shall place, to the rays of His glory. And for an Eternal Flame I shall take me The fire of the Akei'dah [Yitzchak's would-be sacrifice]; And for a sacrifice I shall offer Him my soul, My one and only soul. (A piyut from "Sefer Chareidim" by R' Elazar Az'kari- author of Yedid Nefesh)

In his sefer "Bilvavi Mishkan Evneh," R' Itamar Shwartz emphasizes the important point that our existence in this world is for the purpose of being davuk to our Creator; to be close with Hashem. As Dovid Hamelech says "V'ani, kirvas Elokim li tov" "And as for me, closeness to G-d is good" Also- as we say by every kriyas haTorah "V'atem ha'dveikim ba'Hashem Elokeichem, chaim koolchem hayom" "And you who cling to Hashem your G-d, you are alive, all of you, today." Meaning to be alive means to cling to G-d. One who isn't constantly concentrating on getting closer to his/her creator, isn't living in the truest sense. As the Zohar Hakadosh says, all the 613 Mitzvos are eitzos (advice) for us; each an opportunity to get closer to Hashem. If one looks at it that way, Yiddishkeit is never a burden, with 613 commandments that we must do, but rather its an amazing opportunity for us to serve Hashem through His 613 Mitzvos; each of which being another way we can gain a closer relationship with Him.

A he'ara of my own: In this physical world, limited by space and time, "closness" is judged by distance between 2 things; inches, feet etc. But if we look at the olam haruchni, the spiritual world, there is no such thing as space and time. So how is closeness measured there? I was taught that it is by similarity. By ruchniyus, the more similar one thing is to another, the closer they are. That being the case, it would seem that for us to be closer to Hashem, we must become more like Him. Now this is a well known concept. "B'tzelem Elokim nivra es ha'adam" Man was created in the image of G-d-so we are like Him already and we have the ability to become more like Him. "Ma Hu rachum, af ata rachum..." "Just as He is merciful, so too you should be merciful." We see how we should live our lives based on imitating the different attributes of Hashem. So here's my he'ara- I'd like to suggest that on Shabbos Kodesh we are closest to Hashem; more than any other day of the week. Of course that alone isn't my chiddush b/c tons of sefarim speak about the holyness of Shabbos and how Hashem comes and "chills" with us here, more on Shabbos than any other time. My chiddush is as follows: We work 6 days a week and rest on the 7th and we recognize that Hashem created the world in 6 days and rested on the 7th. SO: during the week when we work, our work is nothing compared to the work Hashem did during sheishes yi'emei be'reishis! He created the world!! Ay, but the rest that Hashem did on Shabbos, that we can actually come close to doing. One thing ca'nt be more at rest than another. If ur not working, then your not working! So I'd like to submit that b/c of that fact, that we rest on Shabbos just like Hashem rested on Shabbos- that makes us so similar to Him and therfore gives us the opportunity to feel real closness to Him each and every Shabbos.[I just wanted to throw that out there- if you like it take it, if not, just throw it right back...]

(Mishkan pic courtesy of Messianic Torah Truth Seeker)
(To buy Bilvavi Mishlan Evneh click here)-I highly recommend it!
(Hat tip to DixieYid)

Amar Rabbi Akiva!

2008-05-23T10:36:00.006-04:00

אָמַר רַבִּי עֲקִיבָא: אַשְׁרֵיכֶם יִשְׂרָאֵל! לִפְנֵי מִי אַתֶּם מִיטַהֲרִין? מִי מְטַהֵר אֶתְכֶם? אֲבִיכֶם שֶׁבַּשָּׁמַיִם! וְאוֹמֵר:"מִקְוֵה יִשְׂרָאֵל ה'." מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל

Amar Rabbi Akiva: Ashreichem Yisrael! lifnei mee a'tem mee'taharin? Mee mi'taheir es'chem? Avichem She'bashamayim!...Vi'omer: "Mikvei Yisrael Hashem." Ma mikveh mi'taheir es hat'mei'im, af Hakadosh Baruch Hu mi'taheir es Yisrael.

"Rabbi Akiva said: Fortunate are you Yisrael! Before Whom do you cleanse yourself? And who cleanses you? Your Father in Heaven!...And it also says: "The mikveh of Yisrael is Hashem." Just as a mikveh cleanses the contaminated, so does The Holy One Blessed Be He cleanse Yisrael." (Yuma 85b-Mishnah)

[Sorry this is a little late-this is probably the most sung song on Lag Be'Omer]
Many times when you're in Yeshiva, and you are having a hard time accomplishing what you want to accomplish, depression and yi'ush sets in; you just wanna throw in the towel. You're Rabbeim give you chizuk, telling you not to look at what has happened in the past, and don't look at what may happen in the future, you have to look at right now; right now what does Hashem want from you? What can you do to bring yourself closer to Him (obviously i don't mean to be foolish and not plan ahead, rather I mean sometimes one tries to be misgaber (strengthen himself) over something but they think about how, even if right now they will be able to control themselves, in the future, they'll probably fall again, so they think "What's the point?"). You're given a guarantee by your Rebbi that if you keep pushing it, constantly working on yourself in learning and perfecting your midos etc. then there is no way you won't succeed. It's a guarantee! Do what Hashem wants from you and you will be matzliyach(successful); Hashem wouldn't ask of us something we are unable to do! It's that simple! But, even after hearing this, sometimes we just don't see the hatzlacha (success). We think we are really giving it our all and its just not clicking! We start thinking "Maybe this whole Ben-Torah thing isn't for me..." RABOSAI!! How long have we been "giving it our all?!" 1,2, maybe 3 or 4 years?! And when did we start searching for the emes and living a true Torah life? At 18, maybe 20 years old? GUYS!! Rebbi Akiva was 40 years old when he first picked up a sefer! 40!!! And through his hasmada (consistent effort) he became the one that Hashem chose to continue Torah among Klal Yisrael! He was zoche to have a talmid by the name of Rabbi Shimon Bar Yochai, who was megaleh (revealed) the deepest ysodos (foundations) of Torah to us with his writing of the Zohar! Chevra!-we have a 20 year head start!!! And we are considering defeat after just a few years?!! And we all know that the older you get, the harder it is to drop the habits and routines you have acquired. And still, Rebbi Akiva did it right and pushed himself, and because of him we still have Torah today! He taught us the greatest lesson we can take as bnei Torah, or as any ben/bas aliyah (someone wanting to grow in their yiddishkeit- i.e. everyone): IT'S NEVER TOO LATE! DON'T GIVE UP!!-Hashem wants to help us grow so badly, but unfortunately we tend to give up right before He was going to give us that big push we've been waiting for to make us soar! "B'derech sh'adam rotzeh lei'leich, kach me'halichin oso" The path that a person wants to take, it is that path that Hashem will help him/her on(for either good or bad). All we have to do is truly want it, and put in the effort; real effort. It's a guarantee...
~
(Top pic courtesy of CrossPointe Youth)
(Bottom pic courtesy of art.com)

Ein Aroch Lecha

2008-05-20T01:27:00.002-04:00

אֵין עֲרוֹךְ לְךָ ה' אֶלֺקֵינוּ בָּעוֹלָם הַזֶּה, וְאֵין זוּלָתְךָ מַלְכֵּנוּ לְחַיֵּי הָעוֹלָם הַבָּא. אֶפֶס בִּלְתְּךָ גוֹאֲלֵנוּ לִימוֹת הַמָּשִׁיחַ, וְאֵין דּוֹמֶה לְךָ מוֹשִׁעֵנוּ לִתְחִיַּת הַמֵּתִים

Ein aroch lecha Hashem Elokeinu ba'olam ha'zeh, vi'ein zoolusicha malkeinu li'chayei ha'olam habba. Efess beel'ticha go'aleinu leemos ha'mashiach, vi'ein domeh lecha moshy'einu lees'chiyas ha'meisim.

"There is no comparison to you Hashem, our G-d, in this world; and there will be nothing except for You, our King, in the life of the World to Come; there will be nothing without You, our Redeemer, in the days of Mashiach; and there will be none like You, our Savior; at the Resuscitation of the Dead." (Birchos Kriyas Shema, Shabbos day (Nusach S'fard)

The basic message in this Tefillah is simple: "Ein Od Milvado," There is nothing other than Him (Hashem). Our existence is totally reliant on Hashem's constant outpouring of mercy and kindness; in this world and the next. Its all in Hashem's hands.
My friend Joey pointed out to me that R' Chaim Volozhin, in his well known sefer Nefesh HaChaim, says a yesod pertaining to this idea that I find absolutely and profoundly incredible. Instead of cheapening it by telling it over in short, I'm going to try, with Hashem's help, to write it out in English as best as I could. R' Chaim writes: "In truth, there is a big and amazing concept that has the ability to remove any will and control that anything in the world can have on a person, and as a result nothing can have any affect on a person (who thinks about the following concept). When a person establishes in his heart to say 'Behold Hashem, He is the True G-d, and there is no strength in the universe other than Him, and everything is full of only the simple Oneness of the Blessed One,' and he nullifies his heart, a total nullification, totally ignoring the existence of any other strength or desire that there may be in the world, and he makes his pure thought totally subservient and attached only to the One Master Blessed be He, THEN Hashem will automatically nullify from him all the strengths and desires in the world, such that nothing can do him any bad whatsoever." (Nefesh HaChaim, Sha'ar 3, Perek 12) This is a very lofty concept, and I don't claim to understand it completely, but to my limited understanding, this is what I have come up with: R' Chaim is trying to drive home the important point that EVERYTHING is constantly under the supervision of Hashem; that Hashem gives everything that ever existed its strength. Without Hashem, nothing could ever exist. For something to no longer exist Hashem doesn't have to will it not to exist, but rather stop willing it to exist. This being the case, Hashem can, whenever He so wishes, change what we call "nature" in any way. So the Nefesh HaChaim is saying that if we internalize this reality, that nothing is out of Hashem's control, then nothing can harm us.

There is a story told of the Brisker Rav that illustrates exactly What R' Chaim Volozhin is saying. Rav Yitzchak Zev Soloveitchik ZT"L was attempting to escape during WWII in a car. The car was stopped and he was sitting in it as a Nazi soldier began to walk over. As the story is told, The Brisker Rav just sat there saying to himself "Ein Od Milvado, Ein Od Milvado..." over and over again, internalizing the same massage given over in the Nefesh HaChaim. The Nazi came up to the car, reached for the door handle, and then just turned and walked away... "Siz Duch Altz Hevel Havalim, Ein Od Milvado!!!"

(Pic courtesy of Tzfat-Kabbalah)

Amein Yi'hei Shi'mei

2008-05-16T02:31:00.005-04:00

It came to my attention recently, from speaking with some friends, that some people don't pronounce the words to Kadish properly. I too, until a little while ago, was pronouncing these words incorrectly. They are very important words said many times a day, how can it be that we've been mispronouncing them? Aside from the fact that we barely look in the Siddur, especially during things we are constantly saying, like Kadish, I think a big factor is that the words are in Aramaic, which could be very similar to Hebrew except with different pronunciations. So i think many people are used to Hebrew so they get mixed up. Here are the words with the nekudos. Just take a nice hard look right now-especially at the nekudos, and you may be surprised (hopefully not)

אָמֵן.יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָא

I transliterated them as best as I could but I'm afraid with these words its a little more difficult.
"u" is pronounced like "u" in "up." Also "i" is like "i" in pit (unless its part of "ei"). And "a" is like "a" in far...I hope its understandable.

Amein. Yi'hei shi'mei rabu mi'vurach li'ulam ooli'ulimei uli'mayu

"Amen. May His Name that is great be blessed forever and for all eternity." (Kadish-duh)

A few common mistakes: Its "Mi'vurach," NOT "Me'vorach. And- li'ulam ooli'ulimei uli'mayu, NOT li'olam ooli'olimei oli'mayu.

I just recently learned the Halachos of Kadish in the Mishna Berura so I'd like to share some things from there that are noteworthy. (Listed in the order they appear in Siman 56)

Chazal say that anyone who answers "Amein. yi'hei shi'mei..." with all of his strength, his (evil)decrees are torn up.
The Rishonim explain "All of his strength" to mean all of his concentration, with his whole body; with heart and soul. It shouldn't be just words coming out of his mouth without feeling.
One must be very careful to refrain from speaking during Kadish (The M"B brings down a couple of spooky stories about what happened to certain people who spoke during Kadish-its not pretty)
One should pause between "Amein" and "yi'hei" because the "Amein" alone is responding to what the Chazan said, and then we continue with out own statement of praise-"yi'hei..."
Although, as mentioned before, it is recommended for one to say it in a loud voice, one must still be careful not to do it in such a way that it will cause people to sin by poking fun at it.
Answering "Amein. yi'hei shi'mei..." is a huge Mitzvah; greater than Modim and Kedusha!
If one walks into Shul when the congregation is in the middle of saying "yi'hei shi'mei rabu..." he should answer also, starting from "yi'hei" but leaving out the "Amein", because he didn't hear the first part which is what the "Amein" is responding to.
Remember- Concentrate on the words and their meanings!! These words are incredibly powerful! (This one I threw in myself...)

~
(Pic courtesy of sz-wholesale)

Va'ani B'chasd'cha Ba'tachti

2008-05-14T01:04:00.002-04:00

וַאֲנִי בְּחַסְדְּךָ בָטַחְתִּי, יָגֵל לִבִּי בִּישׁוּעָתֶךָ; אָשִׁירָה לַה', כִּי גָמַל עָלָי

Va'ani b'chasd'cha ba'tachti, yagel libi bi'shua'secha; ashira la'Hashem, ki gamal a'lie.

"But as for me, in Your kindness I trust; my heart will exult in Your salvation. I will sing to Hashem, for He has dealt kindly with me." (Tehillim 13:6)

The introduction given to this chapter in Artscroll's interlinear Tehillim says: "Exile is like a long, dark, seemingly endless night. But as long as faith and trust in G-d are maintained, one is not defeated." In this psalm, Dovid Hamelech prophetically speaks on behalf of all of Klal Yisrael in galus. It is also a prayer of an individual in a time of distress when the suffering seems unbearable and endless. Dovid asks Hashem "For how long will you forget me?...Until when will you hide your face from me?" He is asking Hashem until when will klal Yisrael have to suffer by the hand of its enemies. If one looks at the History of the Jewish nation, it is clear that we have been oppressed on a consistent basis for basically our entire existence. Dovid goes on-"Until when will my enemy be ascendant over me?...Answer me Hashem...Lest my enemy boast: I have overcome him!; [lest] my tormentors rejoice when I falter." And then he adds the beautiful words of our song-"But as for me, in Your kindness I trust..." Dovid is telling Hashem that although our enemies declare that we have no savior, we know better. We see from Hashem's unbelievable kindness, which we graciously accept although we may be undeserving, that we can put our trust in Him to save us. However bad things may seem to get, we turn to Hashem and sing "We trust You!!" Because we have no doubt that our Father in Shamayim will never sell us short. We just think about how Hashem gives us everything- our health, sustenance, understanding... every second of every day, and we can rest assured that no matter what we are going through, its ALL good!
-Akuna ma'tata!
~
(Top pic courtesy of AishAudio)
(Other pic courtesy of PaulRevereRides)

Ana Hashem

2008-05-12T16:47:00.000-04:00

אָנָּה ה' כִּי אֲנִי עַבְדֶּךָ; אֲנִי עַבְדְּךָ בֶּן אֲמָתֶךָ, פִּתַּחְתָּ לְמוֹסֵרָי

Ana Hashem ki ani avdecha; Ani avdicha ben amasecha, pi'tachta le'mosei'roy.

"Please, Hashem, for I am Your servant; I am Your servant, son of Your handmaid; You have released my bonds." (Tehillim 116:16)

Rashi here comments that we compare ourselves to slaves who are sons of maidservants because a slave who is born to a handmaid is far more submissive than a slave who was born free.
Another explanation that I heard from my friend Moshe K. during my first year in Israel goes as follows: Many of us were born into frum homes. We were brought up with all the values a Jew should have, all the practices, all the obligations etc. But when we stop and think about it, its a scary realization that many of the things we do, we do ONLY because of the fact we were brought up that way. We never actually gave it any real thought! But this shouldn't be the case. Each person should come to their own realization that Yiddishkeit is pure emes. And that it is the best most wonderful way of life, because that's what living emes is.
So when we sing this song we are thanking Hashem for releasing us from our bonds. By being brought up frum we are "servants born into slavery," with the bonds of our routine way of life(solely as a result of our upbringing) tight around our wrists. We are thanking Hashem for giving us the ability and opportunity to break free of these shackles; to find Him and His Torah and way of life on our own, through our own introspection and investigation. And once we accomplish that, or rather- once we begin on the path of accomplishing that, then we can consider ourselves true Ovdei Hashem.
~
(Top picture courtesy of GeneraleCommerce)
(Bottom picture courtesy of Aish Denver)

Tefilla Le'ani

2008-05-07T17:34:00.009-04:00

תְּפִלָּה לְעָנִי כִי-יַעֲטֹף, וְלִפְנֵי ה' יִשְׁפֹּךְ שִׂיחוֹ. ה' שִׁמְעָה תְפִלָּתִי, וְשַׁוְעָתִי אֵלֶיךָ תָבוֹא. אַל תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי בְּיוֹם צַר לִי

Tefillah le'ani ki-ya'atof, ve'lifnei Hashem yishpoch sicho. Hashem, shema se'fillasi, ve'shav'asi ei'lecha savo. Al tas'teir panecha mi'meni be'yom tzar li.

"A prayer of the afflicted man when he faints, and in front of Hashem he pours forth his supplications. Hashem, hear my prayer, and my cry -to You let it reach! Do not hide Your face from me on the day of my distress." (Tehillim 102:1-3)

The Rambam writes, "It is a Mitzvah from the Torah to cry out to Hashem for help...whenever trouble strikes the community." When we daven during troubled times, we aren't just performing the Mitzvah Deoriisa of praying to Hashem, but we are confirming our belief that only Hashem can help us. the Sefer Ha'Ikrim comments that somone who doesn't pray in his hour of need must either be lacking faith that Hashem is watching, or lacking faith that Hashem is all-powerful, and that both of these are utter heresy. The Sefer HaChinuch adds: "And someone who is in difficult circumstances and does not call out to Hashem to save him has violated this mitzvah of prayer...for it is as if he has removed himself from the overseeing of Hashem."
Sometimes people don't daven, not because of lack of belief in Hashem, but rather because of lack of belief in themselves; doubting if they are worthy of their prayers being accepted. Truthfully though, Hashem is available to every person, whether he is worthy or not. As the Sefer Ha'Ikrim explains, Everything we get from Hashem everyday isn't a result of man's righteousness but rather it is an expression of Hashem's benevolence and compassion. As it says in Daniel 9:18- "Turn Your ear, Hashem, and listen...For not because of our righteousness do we pour out our supplications before You, but because of Your great compassion."
To be worthy of Hashem accepting our prayers we don't need to be perfect, or even close to it. We simply need to reach for the lifeline He is extending to us, and to grasp it gratefully, confident that at the other end is the One Power Who can save us. (From Praying With Fire by R' Heshy Kleinman)

~
(Top picture courtesy of Lazer_Beams-From the movie Ushpizin)
(Click here to buy Praying With Fire- I Highly recommend it!)

I Love Kumzitzes

2008-05-07T16:03:00.002-04:00

Since we aren't in Wedding season currently(or at least I'm holding we aren't) I think ill post some kumzitz songs. If I'm not mistaken, the purpose of a kumzitz is to bring feelings and emotion into our yiddishkeit; to help us accomplish a closer relationship with Hashem. Unfortunatly, shuckeling and closing our eyes in deep concentration, only takes us so far without having a clue what the words we are singing mean. So lets see if we can remedy that. (once again- requests are of course welcome and highly recommended)

Da Kani Ma Cha'ser

2008-05-05T19:06:00.013-04:00

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.
~
(Top picture courtesy of clear.msu.edu)
(Bottom picture courtesy of abundant-private-practices.com)

Ve'zakeini Le'gadeil

2008-05-02T11:47:00.001-04:00

I've been trying to stick with fast wedding songs, but this one seems to be in high demand so ill throw a chuppah song your way...

וְזַכֵּנִי לְגַדֵּל בָּנִים וּבְנֵי בָנִים חֲכָמִים וּנְבוֹנִים, אוֹהֲבֵי ה', יִרְאֵי אֶלֺקִים, אַנְשֵׁי אֱמֶת, זֶרַע קֺדֶשׁ, בַּה' דּבֵקִים, וּמְאִירִים אֶת הָעוֹלָם בַּתּוֹרָה וּבְמַעֲשִׂים טוֹבִים, וּבְכָל מְלֶאכֶת עֲבוֹדַת הַבּוֹרֵא

Ve'zakeini le'gadeil banim u'vnei vanim chachamim u'nivonim, o'havei Hashem, yir'ei Elokim, anshei emes, zerah kodesh, ba'Hashem de'veikim, u'mi'irim es ha'olam baTorah u've'ma'asim tovim, u've'chol mi'leches avodas ha'Borei.

"Privilege me to raise children and grandchildren who are wise and understanding, who love Hashem and fear Hashem, people of truth, offspring that are holy, who to Hashem are attached, (who) illuminate the world with Torah and with deeds that are good, and with every labor in the service of the Creator." (Yehi Ratzon said over the Shabbos candles)

One source for lighting Shabbos candles is found in Parshas Beha'aloscha. Klal Yisrael was in the midbar and they started complaining about the monn. "We remember the fish we ate in Egypt free of charge..." (11:5) The Medrash Pliah remarks on this Passuk "Mi'kan she'madlikin neiros be'Shabbos." "From here we know that one is obligated to light candles for Shabbos." The obvious question is-what's the connection??
The Chida explains this Medrash Pliah as follows: First we have to understand what bnei Yisrael were complaining about. We know that the monn was able to taste like whatever one wanted. If that is the case then what are they complaining about? They could just will the monn to taste like the fish back in Mitzrayim and then it would! Whats their problem?? So the Gemara in Yuma (74b) says that although they were able to make the monn taste like anything they were craving, nevertheless, the monn still just looked like monn. Even though they were able to make the monn taste like fish, they lacked the enjoyment and satiety which comes from seeing the food which they wished to taste. (The Gemara there even says that a blind person won’t enjoy or become as full from a meal as a person with normal vision who consumes the same food!)
So based on this complaint the Medrash Pliah was concerned how someone would avoid the same problem on Shabbos. Since one can't light a fire on Shabbos, how will one be able to enjoy the delicious food he is eating Shabbos night? The Medrash therefore concludes that that from our Passuk we may derive that one is obligated to light candles on Shabbos!

(Shabbos Candles pic courtesy of uos.co.za)
(Fish pic courtesy of starfish.govt.nz)

Shomati

2008-04-17T23:40:00.006-04:00

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!

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

(Middle picture courtesy of greenleafcapital.com/)

(Bottom picture courtesy of harmonhistory.com)

Sos Tasis

2008-04-16T15:08:00.000-04:00

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).
~
(Chosson and Kalla picture courtesy of mitchellkorman.com)
(Yerushalayim picture courtesy of israeltrip.com)

Easily Find a Song...

2008-04-13T13:20:00.003-04:00

Check out the "Song Index" on the right side to easily find a song by checking the date it was posted in the blog archive... (I think this will be a big help once there are lots more songs posted Be'Ezras Hashem)

Yamim Al Ye'mei Melech

2008-04-13T02:03:00.001-04:00

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

2008-04-10T03:09:00.008-04:00

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)

New Song Clips!!

2008-04-08T13:01:00.001-04:00

Thanks to a friend we now have short audio clips of all the songs that are posted! Check it out on the right side...Now there is NO way you wont know what song I'm talking about. Just click on the song name and enjoy!

Usid

2008-04-07T15:47:00.013-04:00

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

2008-04-04T01:30:00.003-04:00

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)

Previous Transliterations

2008-04-02T19:29:00.009-04:00

Here are the transliterations of all the songs I posted before I heard about the mac problem:
(I hope it's good- I’m not a professional transliterator…)

(“ei” is pronounced like “ay” as in “day”)-(not like “ie” as in “Liech”-unless ur chassidish-Z!)

Yodu La’Hashem Chasdo
“Yodu la’Hashem chasdo; v’nifli’osav livnei adam. Ki-hisbiyah, nefesh shokeika; v’nefesh ri’eiva, milei Tov.”

Shoshanas Yaakov
“Shoshanas Yaakov tzahala v’sameicha, bir’osam yachad t’cheiless Mordechai. T’shu’asam hayisa lanetzach, v’sikvasam b’chol dor va’dor. Le’hodiyah, shekol kovecha lo yeivoshu, v’lo yikolmu lanetzach kol hachosim buch. Arur Haman, asher bikeish l’abdi, baruch Mordechai ha’yehudi. Arura Zeresh, eishes mafchidi, b’rucha Esther ba’adi, v’gam Charvona zachur latov.”

Anachnu Ma’aminim Bnei Ma’aminim
“Yisrael be’tach ba’Hashem, ezram u’maginam hu. Anachnu ma’aminim bnei ma’aminim, v’ein lanu al mi le’hisha’ein, elah al Avinu she’bashamayim.”

V’chol Asher Ya’aseh Yatzliyach
“(Ki im be’Torahs Hashem cheftzo, ube’Torahso ye’he’ge yomam va’layla.) Ve’haya ke’eitz shasul al palgei mayim; asher piryo yi’tein bi’ito, ve’alei’hu lo yibol, ve’chol asher ya’aseh yatzliyach.”

Ben Bag Bag Omer
“Ben Bag Bag Omer: Hafoch ba va’hafoch ba, d’chola ba; uva te’chezei, ve’siv u’ve’lei ba, u’mina lo ti’zuah, she’ein lecha mida tovah hei’mena.”

Zochreini Nah
“(Vayikra Shimshon el Hashem vayomer: ‘Hashem Elokim,) Zochreini na ve’chazkeini na ach hapa’am ha’zeh, haElokim, ve’inakma nikam-achas mi’shtei ei’nye mi’pilishtim.”

Having trouble reading the Hebrew?

2008-04-01T00:33:00.010-04:00

I've been told by a few mac users that they are having trouble reading the hebrew words on the posts. Normally I don't really care about mac users because they think they are better than everyone else(HA!), But seriously-I want them to get as much as they can out of the blog, just like any other "regular" person. So from now on, bli neder, I will do my best to transliterate the words so EVERYONE can understand.

Lemalla

2008-03-31T16:42:00.022-04:00

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

2008-03-31T16:42:00.011-04:00

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

2008-03-28T13:00:00.008-04:00

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

2008-03-28T11:53:00.011-04:00

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.

Anachnu Ma'aminim Bnei Ma'aminim (MBD)

2008-03-25T00:28:00.019-04:00

יִשְׂרָאֵל בְּטַח בַּה', עֶזְרָם וּמָגִנָּם הוּא
אַנַחְנוּ מַאַמִינִים בְּנֵי מַאַמִינִים, וְאֵין לָנוּ עַל מִי לְהִשָׁעֵן, אֶלָא עַל אָבִינוּ שֶׁבַּשָׁמַיִם

"Israel, trust in Hashem; their help and their shield is He!" (Tehillim 115:9)
"We are believers, children of believers, and we have none (else) to rely on but on our father in heaven." (Medrash Tanchuma)

The Beis HaLevi quotes a Medrash Rabbah in Miketz that says:"Fortunate is the man who places trust in Hashem(Tehillim 3). This is Yoseph. He wouldn't turn to man for help-for we see, because Yoseph asked the sar hamashkim to put in a good word for him to Paroh, he got 2 years added on to his sentence."
There is an obvious contradiction in the Medrash! First it says that Yoseph was a huge ba'al Bitachon, one of the greatest ever. Then it says how he relied on the sar hamashkim to help him out! Whats the deal??
The Beis HaLevi (Parshas Miketz) explains Bitachon as follows: Everyone's level of hishtadlus (effort) that they are required to put in is based on their level of Bitachon baHashem. Someone with a very high level of Bitachon; someone who really understands and accepts that EVERYTHING is from Hakodosh Baruch Hu, needs to put in less effort than someone with a lower level of Bitachon. That being the case, if someone puts in more effort than is required of them, then they are in the wrong. They are basically saying that what they get is solely based in their efforts alone. And, as stated in the Beis HaLevi, they will be punished; now they will NEED to work harder in order to get what they need.
So now the Medrash makes sense. Because Yoseph was such a ba'al bitachon, that's precisely why he was punished with 2 extra years in prison! For Yoseph to ask the sar hamashkim for a little help was too much hishtadlus since he was on such a high level of Bitachon! For people on a lower level of Bitachon it would make sense for them to ask for this small request to the sar hamashkim. But for Yoseph Hatzaddik, it was too much hishtadlus. That's the level of Bitachon that Yoseph was on. (As heard from Rav Moshe Bamberger, Mashgiach Ruchani of Beis Medrash L'Talmud in Queens)

Shoshanas Yaakov (Chag Purim Sameach!)

2008-03-20T12:42:00.024-04:00

Happy Purim!! We say this after both Megilla readings. Think about the words this year!!

שׁוֹשׁנַת יַעֲקֺב צָהֲלָה וְשָׂמֵחָ, בִּרְאוֹתָם יַחַד תְּכֵלֶת מָרְדְּכָי. תְּשׁוּעָתָם הָיִיתָ לָנֶצַח, וְתִקְוָתָם בְּכָל דּוֹר וָדוֹר. לְהוֹדִיעַ, שֶׁכָּל קֺוֶיךָ לֺא יֵבֺשׁוּ, וְלֺא יִכָּלְמוּ לָנֶצַח כָּל הַחוֹסִים בָּךְ. אָרוּר הָמָן, אֲשֶׁר בִּקֵּשׁ לְאַבְּדִי, בָּרוּךְ מָרְדְּכַי הַיְּהוּדִי. אַרוּרָה זֶרֶשׁ, אֵשֶׁת מַפְחִידִי, בְּרוּכָה אֶסְתֵּר בַּעַדִי, וְגַם חַרְבוֹנָה זָכוּר לַטּוֹב

"The rose [that is] Yaakov was cheerful and glad, when they saw together the royal blue [robes] of Mordechai. You have been their salvation eternally, and their hope throughout generation after generation-to make known that all those who put their hope in You will not be shamed; and they will never be humiliated-all those who take refuge in You. Accursed be Haman, who sought to destroy me; blessed be Mordechai the Jew. Accursed be Zeresh, the wife of my terrorizer; blessed be Esther, who shielded me. And also may Charvona be remembered for good." (End of brachos after the Megilla reading)

Who is this Charvona who should be "remembered for good?" The pasuk tells us that Charvona was the one who volunteered the news of the large tree, 50 amos tall, which was standing in Haman's house. Rashi there adds that Charvona was actually stressing how bad Haman was, that he had the audacity to build a gallows on which to hang Mordechai, the very man who had saved the king's life. So Charvona seems like a pretty good guy right? Well if we take a closer look we see quite the opposite. The Gemara in Megilla (16a) tells us that Charvona was actually involved in Haman's plans to kill Mordechai! How else would he have known the exact height of the gallows(Torah Temima)?! Or even known about the plan to kill Mordechai altogether?! So the Gemara concludes that Charvona was a rasha.
So again- why remember him for good? We see in a Gemarah in Avoda-Zara that there are a number of people who achieved Teshuva in one moment; changing from Resha'im to Tzadikim. Charvona is a case of someone who, when he realized the truth, made a total turnaround, changing form a "bad guy" to a "good guy." Purim is a day where Shamayim is completely open and Hashem is just waiting for us to bring ourselves closer to him. Take advantage of it!! It's never too late to do complete Teshuva, never.

Added Objective...

2008-03-20T12:42:00.013-04:00

I think I'm going to not only do simcha songs, but also songs sung on other occasions. Like Shabbos, Yomim Tovim, Kumzitzes etc. We'll see how it goes... Please leave comments! Tell me what im doing right/wrong!

Yodu LaHashem Chasdo

2008-03-18T19:52:00.032-04:00

I wanted this to be the first song I posted because I think it's one of the most played songs at simchas, and one of the least known. This was one of the first songs I "sang along to" that made me begin to realize how ridiculous it is that I barely know what I'm saying...

יוֹדוּ לַה’ חַסְדּוֹ; וְנִפְלְאוֹתָיו, לִבְנֵי אָדָם. כִּי-הִשְׂבִּיעַ, נֶפֶשׁ שֹׁקֵקָה; וְנֶפֶשׁ רְעֵבָה, מִלֵּא-טוֹב

"Let them give thanks to Hashem for His mercy, and for His wonders to the children of men! For He has satisfied the longing soul, and the hungry soul He has filled with good."(Tehillim 107:8,9)

If you look in this perek of Tehillim (107) you'll see the words "יוֹדוּ לַה’ חַסְדּוֹ; וְנִפְלְאוֹתָיו, לִבְנֵי אָדָם" mentioned a total of four times. The Gemara in Brachos (54b) explains that if you look closer you'll see that by each of the four times mentioned, there is also a mention of the four situations in which one is required to bentch gomel; crossing the desert, crossing the sea, recovering from illness, and being freed from jail. The Gemara says that this is the source for the times we are obligated to bentch gomel; to thank the Borei Olam for getting us out of a "sticky" situation through His abundant chesed.

Our Objective:

2008-03-17T19:09:00.004-04:00

Have you ever been to a simcha where everyone is going nuts, dancing around in circles with the music blasting, and you're "singing along" to the songs? I think we've all been there, but the question is- Do we really know the words? Many a time I've found myself just mumbling along, not knowing a single word. I look around trying to read people's lips, trying to make out the words (cmon you know you've done that!). I think to myself "What am I doing??" These are the words of G-d; The words of Tanach and Chazal... the most amazing, inspirational words. Words that have the ability to really touch your Neshama. And I'm standing there pretending to know the words?! I can be having an aliyah every second I'm on the dance floor! If only I were to concentrate a little less on who is looking at me dancing, or what I have to do next to be the craziest guy there, and concentrate more on what the words that are blasting in my ears are, and what they mean, then every simcha could be an unbelievably uplifting experience! If only we could concentrate less on Samuel, Jack and Johnnie, and start getting "drunk" on Shlomo, David, Ravina and Rav Ashie!!
But therein lies the problem; for the most part, the general "we" don't know the words!! And even if we do, we still have no clue what they mean!! We just run around screaming like a buncha maniacs, making things up as we go along!!
So that is where this blog comes in. I would like to attempt to somewhat solve this big problem of ours. Slowly but surely I hope to compile as many simcha songs (and eventually other types of songs) as i possibly can, with their words, source, meaning, and maybe even something a little deeper.(of course, comments left with requests for info on other songs are greatly appreciated and highly recommended)
Hopefully, with Hakadosh Baruch Hu's help, together we will be able to end this epidemic of our constantly asking "What are the words??" And soon we will all be dancing and singing together in Yerushalayim (knowing exactly what it is we are saying), with the building of the third and final Beis Hamikdash BB"A!