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BORUCH DAYAN HO'EMMES:Divrei
Chizuk is saddened to report about the murder of the three teenage boys- Eyal Yifrach, Gilad Shaar, and Naftali Frankel, HY"D. We express to the families and all of klal Yisrael who came
together as one and showed the world what a kiddush Hashem is all about, our heartbroken a deepest sympathy that are now with
the families and with each other. The way the parents spoke and displayed emunah/bitachon and were given chizuk by everyone.
The Rabanim are urging everyone to continue uniting and being one with each other. Now more then ever we need to come together and
be here for each other. Let's increase our chesed for one another, and continue in our growth to Hashem. May all of our tfilos and crying fill up Hashem's special
cup. May Hashem take us out of this galus we are in, so we can all reunite.
Naftali Frenkel Gilad Shaar Eyal Yifrach Hashem Yinkom Damam
click here for anIMPORTANT FROM CHAI LIFELINE: How To Talk To Children About The Murdered Yeshiva BoysCourtesy of YWNLET'S KEEP THE ACHDUS GOING What we can do in their merit click here for a message from Rav Grossman shlita “In Their Merit” is a campaign established under the guidance of Rav Yitzchok Dovid Grossman, Chief Rabbi of Migdal Emek,
The Rabanim are urging everyone to continue
uniting and being one with each other. Now more then ever we need to come together and be here for each other. Let's increase
our chesed for one another, and continue in our growth to Hashem. May all of our tfilos and crying fill up Hashem's special cup. May Hashem take us out of this galus
we are in, so we can all reunite. Below you can add a comment of what you have taken on Liluy Nishmas
the boys, and if you would like to add a message for the parents. Tizku L'Mitzvos
I took on as a zechus View my Guestbook HASHEM YENKOM DAMAM Yaacov Naftali ben Rachel Devorah Gilad Michael ben Bat Galim Ayal ben Iris Tshura
Lichvod Klal Yisrael Rav Chaim Kanievsky Shlita on the Murders of the Youths HY”D After hearing the news of the discovery of the bodies of the three bnei yeshiva in a PA area following the 18-day search, HaGaon HaRav Chaim Kanievsky Shlita commented “They had a very great zechus for thousands of Jews were mechazeik because of them”. The tzaddik added the tefilos were not in vain and they were a merit for their neshomos. Let us continue uniting as one to pray/learn/increase our mitzvot to Hashem, Liluy Nishmas the children. ''A good way to start say to Hashem- '' I love You Hashem with all my heart. Then say You are our Father who is maleh chesed and rachamim. Please I am taking upon myself....... as
a zechus for the children and for all of Klal Yisrael. 1. Learning together-click here or do some extra learning. 2. Say Tehillim-Click here for a great website that coordinates a constant siyum on Sefer Tehillim and gives you a random perek to say. Or
say Tehillim with the boys names in mind. 3. Have your shul or school say Tehillim and take upon themselves something, Liluy Nishmasam. Here are more great things to do:- 1) learn for 5 min 2) learn for 10 min 3) learn for 15 min 4) learn for half-an-hour 5) learn for 45 min 6) learn for one hour 7) learn 1 halacha 8) learn 1 amud (one side of the page) of gemara 9) learn 1 blatt (double-sided page) of gemara 10) do shnayim mikra ve'echad targum (reciting each passuk of the weekly parasha two times [in the hebrew] and then once [in a translation - Onkelos/Rashi, or English if needed] 11a) be more careful with reciting berachot on food. 11b) have more kavvana with berachot on food 12) be more careful with saying beracha achrona 13) Light
Shabbos candles 10 minuets earlier, click here to read about our Shabbos campaign that bring many YeshuosTizku L'mitzvos Below you can add a comment of what you have taken on Liluy Nishmas
the boys, and if you would like to add a message for the parents. Tizku L'Mitzvos
I took on as a zechus View my Guestbook Rabbi Ashear's Emuna Daily Transcript
We are all in pain and our hearts are broken over the three precious boys. We cried, we prayed, we hoped, but now we are in mourning. This is a loss felt by every Jew, as we all bear this burden of grief. This is the source of our nation's strength - we are united together as an extended family. One person's sorrow is everyone's sorrow. This is a tragedy which none of us will ever forget. We beseech Hashem to console the grieving families and fill the massive void in their hearts.
During this painful time, we are left with difficult questions. How could our loving Father, the One who controls everything, the שומר ישראל, allow such a thing to happen? How could three pure, innocent boys be taken from us in such brutal fashion?
We are not alone in asking this question. This question has been asked throughout the ages, whenever tragedy befell good people. This question was posed by the prophets, and even by Moshe Rabbenu. Hashem answered him, לא יראני האדם וחי - we cannot know the answer to this question. This is one of the greatest tests in life - to see one thing with our eyes but still believe that Hashem is a merciful Father who always does what is best for us, and who loves each and every one of us more than a parent could ever love his or her child. Emunah means "belief," which means knowing something even when it is not obvious. If something is obvious, we don't have to "believe" it, because we can see it.
Hashem is always the שומר ישראל, who guards and protects us in ways of which we are totally unaware. We don't hear about the hundreds of attempts made by terrorists to harm us but were unsuccessful. We don't know of the countless times Hashem has saved each and every one of us from harm. He is constantly performing kindness for us and taking care of us.
I overheard a child nervously talking about how he is scared of being kidnapped. What do we tell them? Our children need to know that nobody has any power besides Hashem. As thepasuk says in Echah, מי זה אמר ותהי ה' לא צווה - "Who can say they will do something if Hashem does not want it?" TheHovot Ha'levavot writes that no person can cause another person harm or provide a benefit to another person unless this is willed by Hashem. If something is meant to happen, it will happen, no matter what. Hashem makes all the decisions, and we believe in complete faith that Gilad, Naftali and Eyal all lived the precise number of years allotted for them by G-d. They could have been taken from us in a car accident or in some other way, but Hashem decided they would die על קידוש ה', through which, as the Gemara teaches, one earns the highest place in Gan Eden. It says in the Torah בקרובי אקדש - Hashem takes only the most precious among our people על קידוש ה'. These boys were the korban for our entire generation.
Hashem did not let us know the boys' fate for eighteen days, during which time they were the cause of millions of heartfelt prayers recited several times a day by Jews across the globe - prayers recited in public and in private, Tehillim readings, and rivers of tears. These boys will receive the merit of each and every prayer. And Hashem will use those prayers - each and every one - to protect us in the future and bring us salvation. The three boys will then receive the merit of having brought about that salvation.
These boys were the catalysts of extraordinary unity amongKelal Yisrael, the likes of which have not been experienced in a very long time. Everybody came together with a single goal, and this, too, will be credited to these three קדושים.
They are now happy in a better place, while we are left here with questions. We don't know why this had to happen, and we are in pain. We are allowed to cry, but we also need to know that Hashem is and always will be our loving G-d. He is our guardian, and we should always feel like we are in His loving embrace. A Dvar Torah from Harav Frand shlita. Dear Friends, We announced together with last week's weekly thought on the Parsha that it would be our last offering until we resume for Parshas Shoftim. However, in light of the situation in Eretz Yisroel, I felt compelled to send out one more dvar Torah for two reasons: 1. To present some Hashkafas Ha'Torah in viewing the current war and what ultimately brings success. 2. Additionally, I hope that people will study this piece as a zchus for the brave soldiers who are putting their lives on the line to protect Klal Yisroel in Eretz Yisroel and as a zchus that they should all return safe and sound to their families who are also moser nef esh as well on behalf of Klal Yisroel. Let us all be zoche to hear besuroso tovos ye'shuos ve'nechamos. Yissocher Frand The Special Role of the Kohen Who Reminds Us of the Source of Success at War Before the Jewish people go out to war, a specially designated Kohen addresses the nation. He tells them "Hear O' Israel. You are going out today to do battle. You should not be afraid because the Almighty One will help you..." [Devorim 20:3] The Kohen who made this speech was known as the Priest Anointed for War (Kohen Mashuach Milchama). A Kohen was specifically anointed with the sacred anointing oil to have this job and to deliver this charge to the people before they went out to battle. In several ways, the Kohen Mashuach Milchama is similar to the Kohen Gadol [the High Priest]. Unlike a regular Kohen, but in common with the Kohen Gadol, he is forbidden to marry a widow but must marry a virgin. Likewise he is given the privilege (in common with the High Priest) to pose questions to the Urim v'Tumim. In fact although there was an office called the segan [vice] Kohen Gadol, the Rambam writes [in Hilchos Klei HaMikdash 4:19] that the Kohen anointed for war outranked the segan Kohen Gadol. It seems strange that the only known duty of the Kohen Mashuach Milchama was to address the people before they went out to battle. A person could perform such a job without working a single day his whole life! Wars are not an everyday occurrence. One can go years or decades without needing to make such a speech. It is conceivable that despite his exalted position such a Kohen never had to carry out the duties of his office. This anomaly leads us to a simple question: Why not assign this job to the Kohen Gadol himself? Why create a new job title? Why not let the Kohen Gadol, or if not him the segan Kohen Gadol, perform this job if, and when, it becomes necessary to go to war? Let us point out something else. The Rambam writes [in Hilchos Melachim 1:7] (regarding a son inheriting the throne from his father the king) "And not only regarding monarchy alone but all position of authority and all appointments in Israel are passed down through inheritance to one's son and one's grandson forever, providing the son is a worthy successor to his father in wisdom and in Fear (of Heaven)". However, the Rambam writes [in Hilchos Klei HaMikdash 4:21] that the position of Mashuach Milchama is an exception to the rule. This job does not pass on through inheritance to one's son, but rather the son of a Kohen Anointed for War is just a regular Kohen. Why does this exception exist? Let us raise a third difficulty: The pasuk [verse] introducing the job of the Mashuach Milchama states: "And it will be when you draw near to battle the Kohen will approach (v'nigash haKohen) and speak to the people." [Devorim 20:2]. The two words v'nigash haKohen seem superfluous. What do they add? Obviously, the Kohen will not be standing a mile away when he gives the charge to the people. It is understood that he must approach the people before he begins to speak. In addition, usually the verb "hagasha" in Tanach connotes prayer. The Medr ash says regarding on the words "VaYigash eilav Yehudah" [Bereshis 44:18] that Yehudah approached Yosef with a prayer. Similarly, when the pasuk says, "Vayigash Eliyahu" [Melachim I 18:36] the prophet Elijah offered a prayer. Likewise, the words here "v'nigash haKohen" seem to imply that the Kohen Mashuach Milchama uttered some kind of prayer. The Torah does not tell us what prayer he uttered. What was it? Finally, the Torah instructs that anyone who was afraid to go to battle was to return home [Devorim 20:8]. The Talmud states [Sotah 44b] that in addition to the simple interpretation of excluding someone who was actually afraid of doing battle on the battle field, this pasuk refers to someone who was afraid of aveyros [sins] he committed, which might make him undeserving of being saved in a time of danger. The Gemara says this would even include someone who merely violated the prohibition of talking between the time he put on his hand Tefillin and the time he put on his head Tefillin. Why, we ask, did the Talmud cite this specific example of a "small aveyra"? To answer all four questions, I would like to quote a very interesting approach from Rav Yitzchak Menachem Weinberg, the Tolner Rebbe, in his Sefer Heimah Yenachamuni. Rav Weinberg suggests that fighting a war presents a person with a very difficult spiritual test. A person needs to go to battle with weapons and with military strategy. A person needs to use the latest technology and to fight the battle the ways battles are fought -- with soldiers, arms, battle plans, etc. We have a strong perception and gut feeling that an army is victorious because of military prowess. Viewing the matter from a spiritual point of view, we all know that this is not true. We know that the outcome of a battle is determined "Not with valor and not with strength but with My Spirit, says the L-rd of Hosts" [Zecharia 4:6]. We know that to think it is our military might that made us success ful is heresy. It is falling into the trap of "My strength and the power of my hand made for me all this valor." [Devorim 8:17] Those of us who remember the Six Day War in 1967 remember how the entire world was talking about the brilliant strategy of the Israeli army which defeated armies of tens of millions of Arabs. They decimated the forces of Egypt, Jordan, and Syria in less than a week's time. There was a pervasive feeling of "we are so much smarter than them", "we are so much braver than them", "we are so much more technologically advanced than them". The attitude was indeed "My strength and the power of my hand made for me all this valor." This is a "treife hashkafa" � an improper, mistaken philosophy. Certainly, we cannot rely on miracles, but we must always keep in the forefront of our minds that "It is He who gives us the strength to have valor" [Devorim 8:18]. How can people avoid the trap? How can those who have to fight that battle and be ou t there in the foxhole and who are so apt to fall into the trap of "my strength and the power of my hands..." avoid the trap? What can prevent them from making this tragic mistake? Prevention of this mistaken attitude was the job of the Kohen Mashuach Milchama. The Kohen Mashuach Milchama prevented them from adopting this "treife hashkafa" by telling them "Hear O Israel you are drawing near today towards a war with your enemy. Do not let your hearts become soft; do not fear nor be alarmed; do not be frightened of them..." That was his message. We may have the arms and we may have the most brilliant generals and the best strategy but we must know that in the final analysis it is the Master of the Universe who will help us win this war. That was his job and that is why it says "v'nigash haKoehn v'Diber el ha'Am" [the Priest drew near to speak to the nation]. This was not just a speech to the people. It was also a prayer to G-d. "Please, G-d, do not let my people fall prey to this foreign philosophy of 'the strength of my arms makes this valor for me'". That is why the Kohen Gadol was not given this job. The Kohen Gadol spends his entire day and his entire life in the Beis HaMikdash. He is a person who is entirely spiritual. This job description does not require a holy person. It requires a person who knows the temptations of what it is to be out there in the "real world" and to deal with these feelings of "it is my strength which accomplished all this". This job requires a unique special person. That is why the Kohen Mashuach Milchama's son does not automatically inherit the position. The position requires rare talents. Every generation needs a new Kohen Mashuach Milchama. That is also the reason why the Talmud cites a person who spoke between putting on the hand Tefillin and the head Tefillin as the example of one who returns home from battle due to being afraid of his aveyros. The Tefillin shel Yad [Hand Tefil lin] represent the attitude of "the strength of my hand". It is the head, the brain, which has to rein in such a philosophy of life. The Head has to rule over the Hand. One who pauses between donning the hand Tefillin and the head Tefillin believes that there can be a separation between the two. He believes there can be a time when the philosophy of the Hand rules by itself without being reined in by the philosophy of the Head. Such a person indeed must retreat from the battlefield |
