Preparation Shiur For Shavuos

In preparation of the first Kabbalas HaTorah on Har Sinai, Hashem told Moshe: וקדשתם היום ומחר - v'kidashtem hayom umachar - "And you shall hallow them today and tomorrow." There are various interpretations found in the Medrashim regarding the nature of this particular sanctification. This past Shabbos, the Rebbe, shlit"a, spoke about five of these approaches, what they represent in avodas Hashem and how they apply to each and every one of us as we get ourselves ready for Shavuos. Here are my notes from the first two:

Chanukah: Humility and Insignificance

Written by the Rebbe, shlit"a, Rav Michel Twerski of Milwaukee (from "Turning Pages", 1984)

"Humility" is a much used and abused word. It is, without question, the premium virtue amongst the attributes of Jewish "Midos" (personality qualities). The Torah records as the greatest achievement of Moshe, his incomparable humility. It is, however, also frequently misapplied and interchanged with such concepts as "meekness", "worthlessness". and "insignificance." Humility is many things, but certainly none of the latter. At one time or another, we have all been confronted with our personal limitations and on our interdependence with others. We have been able to say to ourselves, "You don't have to swallow the whole world - rule it - own it - or desire it. Live and let live!" "Be content with your portion in life - rejoice with your own blessings." "Don't be envious or jealous of others." These expressions are statements of humility. They represent a recognition of limits, of building happiness from within, and living with others in a world big enough for  everyone. "Insignificance" on the other hand says to us, "You are worthless and unimportant! Neither you nor your deeds make any difference whatever." "Insignificance" assumes that man is a cosmic accident, and that he is nothing more than a microscopic speck upon the canvas of eternity.

Medrash: Chukas 5771

In this week's Medrash Shiur, the Rebbe spoke about Moshe hitting the rock. Here are some main highlights from the parts that were more l'maaseh:
1. Everything is suffused with Hashem's presence and glory. You don't need to fight against the world. If approached correctly the world will surrender itself to you
2. While there is a concept that we don not rely on miracles, nothing is beyond Hashem and each and every one of us have every right to ask anything from Hashem. Nothing is removed from Him.
3. We must be prepared to do whatever it takes to bring about the honor of Heaven, no matter what is at stake, even or own ruchniyus or eternity.
4. Never, ever underestimate your words of Torah and tefilah, your acts of kindness, or anything else that you do. To do so is to underestimate Hashem Himself.

36 minutes, 8.3 MB PLAY DOWNLOAD

Backwards Busha Battling

Sorry about the title; I just couldn't help it.

This past Shabbos (Tzav 5771) after tish, the Rebbe said that one of the ways to generate the requisite conviction and determination in order to stand up against the temptation of the yetzer hara, is to ask yourself the following: If I did such-and-such, would I be able to look at myself in the mirror afterward? In other words, imagine that you already did the aveira. How do you view yourself? By experiencing that busha (shame, embarrassment) you can guilt yourself into not actually doing it. You are fighting the battle in backwards fashion.

Rashi brings that Yosef Hatzadik was prevented from succumbing to the yetzer hara by the sight of his father's image - ראה דמות דיוקנו של אביו. The Rebbe interpreted it as saying that Yosef thought, "When I am finally reunited with my father, having done this sin, how will I be able to look at his face?" He looked ahead and imagined what it would be like to look in his father's eyes as a compromised Yosef as opposed to as Yosef Hatzadik.

Purim: We Will Not Kneel, Not Now, Not Ever

When the Megila speaks about Mordechai's refusal to bow down to Haman, the pasuk says, "ומרדכי לא יכרע ולא ישתחוה". While this could be understood  as "Mordechai would not bow", the literal translation is "and Mordechai will not kneel and he will not bow".

The implication is that there is something about Haman and Amalek that is so antithetical to the Jew that Mordechai absolutely could not kneel. In his not kneeling, Mordechai gave the message that Haman is so evil and so foreign to the Jewish mindset and experience that we will not kneel and we will not bow. Not now and not ever. He didn't bow with such defiance and conviction that it was clear to all that he could not and would not at any point in time.

When Haman saw this total and absolute determination-and he recognized it to be forever unfaltering-that's when he knew he would have to destroy Klal Yisroel, that there was no way to "convert" them.
Adar is a time of to renew. It is a time to renew convictions and reaffirm our undying and unwavering allegiance to Hashem and the mission he has charged us with.

On Shabbos Zachor and Purim, when we remember to forget Amalek, let us do so with every fiber of our being and let there be no room for anyone, including ourselves, to misunderstand our intentions. We will not give in to the yetzer hara. We will not kneel to Haman. We will not bow to any other than Hashem.

Parshas Ki Sisa: When To Use Holy Pride

"R' Meir Shapiro" Tiefenbrun Art Collection

Once, the Rebbe's father, Rebbe Yaakov Yisroel, ztz”l and Rav Meir Shapiro (of Daf Yomi fame) were traveling on the same train. Rebbe Yaakov Yisroel used to travel coach and inasmuch as Rav Shapiro was considered a dignitary, he traveled first class. When Rav Shaipro heard that the Hornosteipler Rebbe was on the train, he relocated to coach to sit with the Rebbe, ztz”l.

In the course of the conversation, Rav Shapiro said the following: Sometimes a person needs to have gaaveh d’kedusha, literally “holy pride”. The pasuk (Shemos 33:21-22) says הנה מקום אתי, if there is a place for Hashem here, then ונצבת על הצור, be strong with this “holy pride”. But if והיה בעבור כבודי, if My honor is not here, then ושמתיך בנקרת הצור, lay low in the cleft of a rock, practice humility.

(Heard from the Rebbe on Shabbos Chol Hamoed 5767)