Archives: Shayas Stickles

It’s all about the Intention
[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

One of Avraham’s ten great tests occured at the beginning of this week’s Parsha: to leave his birthplace and travel to where G-d instructs him to go. G-d promised Avraham that if he listens, He will make Avraham into a great nation, bless Avraham with riches, and make his name great.

With all of these guaranteed rewards, wouldn’t it have been very easy for Avraham to listen and go? Why is this challenge considered to be one of Avraham’s ten greatest challenges?
Some of the commentators answer that Avraham’s test was to listen solely because it was G-d’s will, not because of all the benefits that would come from it. The test was the KAVANA [the INTENT].
Avraham passed the test with flying colors, as the Pasuk attests that Avraham left solely because it was G-d’s commandment.

This is a very applicable lesson for all of us. There are many aspects of Yiddishkeit where the act of the Mitzva is very pleasurable. What separates the ‘Adult from the child’ is the kavana. Are we eating because we enjoy food, or because we need to eat to stay healthy in order to serve Hashem properly? Are we learning solely because we love the intellectual stimulation and depth, or because Hashem wants us to study His Torah and get pleasure from it? Do we look forward to Shabbos as the day when we can simply relax from our hectic schedule, or as the day that we can connect to Hashem better without all of the distractions?

These are lofty goals, but as descendants of Avraham Avinu, we have that innate spiritual DNA to rise to the occasion of doing the Mitzvos solely because it is Hashem’s will, even though we derive pleasure from them.

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A Key to Success is…
[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

On each of the six days of creation [with the exception of the second day, see the commentaries as to why,] the Torah says “and G-d saw that it was good.” However, at the end of the sixth day, the passuk says “And G-d saw all that he had made and behold it was VERY good.” What is the reason for this emphasis of “VERY” good for the sixth day?

G-d did not create everything at once; rather, he made the world and it’s inhabitants gradually, and after each day, he was happy with what he created. But at the end of the week, G-d LOOKED BACK at the WHOLE week of creation, and G-d saw all that he made and it was very good.

Perhaps the Torah is teaching us an important lesson. When one embarks on a goal, such as overcoming an addiction or working on a character trait, it takes time to make significant progress. Every day you work at it and make some progress, but it is a slow and gradual process. An important key to success is to take the opportunity after time has passed [a week, a month…], to look back at all that you have done, and then you will realize that you have truly accomplished a lot. That will give you the inspiration to keep pushing forward to the ultimate success.

[Editor’s Note: As I was reviewing Shaya’s Dvar Torah, it struck me that this is a perfect lesson for us. We have just finished the Yom Tov of Succos, which is followed by Simchas Torah. Simchas Torah is the completion of the reading of the Torah, which was read Parsha by Parsha starting with this week’s Parsha. As we celebrate Simchas Torah each year,we should also reflect all that which is in the Torah that we read and learnt that year. I once heard that one reason why Isru Chag is so special is because it is a day to reflect on what we gained from the past Yom Yov and what we will take with us for the coming year.
We have almost finished a month filled with uplifting Yomim Tovim. Let us take the time now to reflect on what we have gained from this past month and try to renew our Kaballas that we took on in the beginning of the month; and with this, we will be zoche to greet Moshiach in our days!]

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Yom Kippur 5780

[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

The Jewish people are compared to the moon. Just as the moon waxes and wanes, (depending on the moon’s proximity to the sun), so too, we have our times of good fortune and happiness, as well as our times of being oppressed and subjugated, depending on our connection to Hashem.

Rav Yisroel Reisman asks, “why do we say Baruch Sheim out loud [i.e. that we are showing that we are like angels] on Yom Kippur night, after having eaten just an hour or two ago and are quite satiated; yet, on Motzai Yom Kippur, when we have just concluded Naeela, a full day of Kedusha, and we are still fasting, we don’t say Baruch Sheim out loud?

Rabbi Reisman explains that the reason lies within the direction we are going in. Yes, at the beginning of Yom Kippur, we may feel full, and feel like regular people, BUT we are heading in the right direction towards Tefila and Kedusha, towards a wonderful holy day. Therefore, we say Baruch Sheim out loud like the angels. Whereas on Motzai Yom Kippur, it is true we are still fasting, but we are diverting ourselves away from the Kedusha of Yom Kippur, and that is why we don’t say Baruch Sheim out loud.

With Rav Reisman’s thought, I think we can now understand the Halacha of Kiddush Levana as well. Even when the moon is hardly visible, we are allowed to say Kiddush Levana. Why?

When the moon grows larger, it is symbolic of our connection to Hashem. Whereas when the moon can easily be seen, even when it is mostly full, the Halacha is we cannot recite Kiddush Levana anymore. Why? Because it’s heading in the wrong direction, away from the sun, which symbolizes our distance from Hashem.

With this understanding, I think it makes a lot of sense why we wait until Motzai Yom Kippur to perform the Mitzva of Kiddush Levana. It symbolizes to us that although the holiness of Yom Kippur has ebbed away, in regards to the moon-which symbolizes our connection to Hashem, we are still heading up in the right direction. [Although the Mishna Berura gives a different reason as to why we wait to say Kiddush Levana till Motzai Yom Kippur, and therefore I can’t say for sure that the reason I suggested is an authentic reason for the Minhag, I think it is still something nice to keep in mind as we prepare to say Kiddush Levana for the very first time this year.] Wishing everyone a Gemar Chasima Tova and a meaningful easy fast!

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Shabbos Shuva 5780
Channeling our Shortcomings
[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

The Haftorah for Parshas Vayeilech opens with the words, ‘Shuva Yisroel ad Hashem Elokecha ki chashalta biavonecha’ – ‘Yisroel, return to Hashem BECAUSE you stumbled with your sins.’

Rav Shach Zatzal elucidated the Pasuk in an interesting way. He said that the first time he was at Aish Hatorah, he was tremendously inspired and amazed at all of the Balei Teshuva in the yeshiva. Rav Shach said ‘from the stumbling in sin you can see what can be done in the positive, in Mitzvos.’ And then Rav Shach added to this idea giving the following example. ‘If one man [Hitler- may his name be obliterated] killed six million Jews, one man can save six million Jews.’

On a simplistic level, the lesson is to learn from all the wicked people’s planning, dedication, and actions and to use those same tools for Mitzvos. For example, if all the radical Muslims are so dedicated to their cause and are not embarrassed, meek, or shy to do what they think is right, then we shouldn’t be embarrassed to stand up for what is truly Emes, which is standing up for Torah and Mitzvos.

But on a deeper level as well, the Seforim tell us that almost all bad Midos-attributes should not be stifled; rather, we should channel them for the good. For example, the Gemara says that one who is born under the Mazal of Maadim will be a spiller of blood. Yet Rav Ashi tells us that it is up to that person to choose between being a murderer or channeling it for Hashem by being a Mohel.

Additionally, one who has the attribute of Gevurah can use it to look down upon and degrade others for their failings in Avodas Hashem. Or he can take that trait and channel it towards looking at his OWN deeds and being strict and exacting in his OWN Avodas Hashem.

As we approach Yom Kippur and reflect on our misdeeds of the past year, let us try to figure out what Midos are at the root of our various mistakes, and then take those Midos and devise ways that we can channel them in a healthy, proper, and positive way.
Gmar Chasimah Tovah!

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Reflecting on the Past Year
[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

This week’s Parsha discusses a terrifying curse that will occur in the last generation before Moshiach comes if we aren’t fulfilling Hashem’s will. It foretells a devastating destruction where even the land will be sterilized and no longer grow grass. This is a phenomenon that is quite understandable in nuclear terms. The Torah may very well be alluding to Iran’s pursuit of a nuclear bomb to wreak havoc in the world.

The Torah compares this threat of destruction to Sedom. What connection does this threat have to Sedom??

The Satmar Rebbe Zatzal explains that the comparison is that when Avraham davened for Sedom, he was davening for the last generation as well to be saved from this threat. And thus, when Hashem agreed that if there are ten Tzadikim, He wouldn’t destroy Sedom, He was likewise agreeing for our generation that if there are ten special Tzadikim, He would spare us from this threat as well!

It is very frightening then to note that many of our great Tzadikim have been niftar in the last couple years, and that the world seems to be like a tinderbox ready to explode into a world war at any moment…
As we approach Rosh Hashana and we reflect on all the losses we have suffered this year, may we be inspired to pour out our hearts in tefilla for our remaining tzadikim, do all that we can to repent and improve our Midos, and have unity with all our brethren, so that hopefully we will be spared from this horrific threat and merit soon the final redemption.

[Editor’s note: As we enter into the last couple days of the year, let us try to make them special ones, filled with meaning and purpose, and try to do as many positive actions as we can so that we can merit to be inscribed into The Book of Life for the coming year.
Kesivah Vachasimah Tovah!] To be added to the weekly Dvar Torah list please email zichronshaya@gmail.com

Parshas Re’eh 5779

[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

The Pasuk in this week’s Parsha says ‘Kee am kadosh atah la’Hashem Elokecha’ – “You are a holy nation to Hashem.” The Yalkut explains this pasuk to mean that, ‘lo sigrom li’am acher leeyos kadosh’- “Do not cause another nation to become holy.” What does this Yalkut mean?

The Divrei Sha’arei Chayim offers a beautiful interpretation of the Yalkut’s commentary. Our observance of the Torah and Mitzvos simultaneously makes us holy, as well as connects us with Hashem. If we sin, Hashem will send other nations to afflict us, thus causing Klal Yisroel to be moser nefesh [sacrifice/give up their lives], and in that way become Kedoshim (holy people).

Implementing the Divrei Sha’arei Chayim’s approach, we can better understand what the Pasuk and Yalkut are telling us: ‘Kee am kadosh atah LA’HASHEM ELOKECHA’, we should be kedoshim to Hashem directly, by adhering to the Torah and Mitzvos, and not go through a roundabout and sinful way to become kedoshim, by giving up our lives at the hands of the goyim!

The more efforts and energy we place into Hashem and His Torah, included with our sense of gratitude we have when things are going well [like here in America], the less Hashem will need to punish us to cleanse us from our impurities.

As my father writes in his ad, ‘The early rush for Teshuva starts now.’ There’s no reason to push off Teshuva until Erev Rosh Hashana [and certainly not until Na’eela on Yom Kippur].

Let us all try to work on our issues today and EVERY day of our lives. This will hopefully spare us from the many horrific tragedies that have befallen our people throughout history, and will be a merit for us to witness the final redemption, speedily in our days.

{Editor’s note: As Rav Chaim from Vilushin famously said “If the Jews don’t make Kiddush, then the non-Jews will make Havdalah. Meaning that if we don’t sanctify Hashem by keeping ourselves separate from the non-Jews and living a life devoted to Hashem and keeping his commandments, then Hashem will cause the goyim to separate us from the culture around us.

May we all live our lives giving tremendous honor to Hashem, thereby leading us to our final redemption with the coming of Moshiach very soon.

To be added to the weekly Dvar Torah list please email zichronshaya@gmail.com

Making it THE Year
[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

In this week’s Parsha, we read the verse stating that Hashem’s eyes are on Eretz Yisrael “from the beginning of THE year to year’s end” [mayrayshis HAshana vi’ad acharis shana’].
Rav Shimon Schwab asks, why, when the Pasuk refers to the beginning of the year, does it refer to it with the “hay,” HAshana [THE year], whereas when referring to the end of the year, the pasuk simply writes shana [year] without the hay?

Rav Schwab answers our question based upon the following Gemara in Rosh Hashana [16b]: The Gemara learns from our Pasuk that “any year that begins as a ‘poor’ year will end with riches and blessings.” What does the Gemara mean that a year ‘begins as being poor?’ Rashi explains that Klal Yisroel ‘make themselves poor’ by davening a lot. [How does our davening a lot make us poor? Rav Hopfer explained to me that one of the main Yesodos [fundamental concepts] in davening is to realize and acknowledge that everything we have is from Hashem. All of our wealth, cars, and houses, etc. are gifts from Hashem. If we recognize this idea during davening, we are ‘making ourselves poor’, and will then ‘ironically’ have a prosperous year].

Based upon the above Gemara and Rashi, Rav Schwab explains that when referring to the beginning of the year, the Pasuk uses the “hay,” since when Klal Yisroel are davening a lot and are on an elevated spiritual level, it is THE year i.e. a great year. But once the blessings have already been bestowed on Klal Yisrael, our human-nature-tendencies cause us to slip back into our old habits, and the year ends as just another regular year. Therefore, there is no “hay” to connote to this unfortunate phenomenon.

I think many of us experience this phenomenon at some point in life. We start a project or goal and work very hard on it, be it Daf Yomi, other learning sessions, or breaking a bad habit, but then the inspiration leaves us and we slip back into our old ways

What is the remedy to this? How do we combat this phenomenon to make our whole year a “HAshana” year? Two pieces of advice: 1. To try to develop a love and joy in whatever it is that we are working on. When a person does something with joy, [s]he connects to it, and becomes attached to it , and will continue doing it. 2. Davening. One place in davening where we can have kavana to plead with Hashem to help us combat this frustrating habit is in Shemoneh Esrei at the beginning of Baruch Aleinu. We say, ‘Bareich aleinu Hashem Elokaynu es HASHANA hazos.’ We can intend in that bracha to ask that Hashem bless us with the stamina and fortitude to make the whole year into a “HAshana” year!

As the year is drawing to a close, may we all merit to complete it on the high note on which we began on Rosh Hashana, and thus make the whole year a “HAshana” super productive year.

To be added to the weekly Dvar Torah list please email zichronshaya@gmail.com

Emulating Our Leaders
[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much.]

In this week’s Parsha, the Torah tells us that the tribes of Gad and Reuvain asked Moshe for permission to stay outside of Eretz Yisroel, because they wanted to pasture their cattle in the fertile ground outside of Eretz Yisroel.
However, in Parshas Vizos Habracha, Moshe said that the reason the tribes of Gad and Reuvain wanted to stay outside of Eretz Yisroel was because that’s where ‘he [Moshe] would be hidden’. Seemingly, they wanted to be close to Moshe’s burial spot.
There seems to be a blatant contradiction. What was the real reason why they wanted to stay outside Eretz Yisroel? Furthermore, if they didn’t know where the burial spot was, as the Torah attests, that ‘no man knows where Moshe was buried,’ hence they couldn’t go there to daven, so it doesn’t makes sense that ‘there Moshe was hidden’ refers to his burial spot. If so, what does it mean, ‘there Moshe was ‘hidden?

Rav Yisroel Belsky Zatzal offers a beautiful answer:
For forty years in the Midbar Klal Yisrael had been very close with Moshe. They listened to Moshe’s daily shiur, then reviewed what Moshe had taught them, and asked Moshe questions if they needed any further clarification to receive the authentic Torah perspective. They were able to see the divine presence radiating from his holy countenance. And now, when they were preparing to enter Eretz Yisrael, he was no longer going to guide Klal Yisroel. They asked themselves, ‘How will we manage without Moshe? How can we go on?’ They realized that the only way to go on, was to understand how Moshe became who he was, and seek to emulate him in that regard. Moshe didn’t become the Gadol Hador in one moment; he lived a life of growth and development until he became the shepherd of Klal Yisrael. It wasn’t until he was 80 years old that he emerged to become the leader of Klal Yisroel.

After some contemplation, the tribes of Gad and Reuvain realized that being a shepherd must have been a key element in Moshe’s attaining his greatness, as Moshe was a shepherd for SIXTY YEARS from age twenty to age eighty!

How does being a shepherd help one become great? 1. You are away from all distractions and evildoers. 2. You can meditate and connect to Hashem in song and prayer. 3. You develop your attributes of caring and concern, as you must be concerned with each and every sheep…
This, explains Rav Belsky, is the meaning of their request to pasture their flock outside Eretz Yisrael. It wasn’t a trivial greed for business purposes. Rather, it was their sincere desire to emulate their leader, Moshe, who was now going to be pass on.
Hence, it is apparent that the two seeming diametrically opposed reasons are one and the same. When the passuk in parshas Vizos Habracha says that the tribes of Gad and Reuvain yearned to be close to where Moshe was hidden, it means to figure out his secret of how he became who he became and emulate him, i.e. by being shepherds for their flock, just as Moshe had done!

Let us all follow in the footsteps of our ancestors in the Midbar; to look deeply at the life of our leaders, and try to understand how they achieved their greatness in Torah and Avodah. Once we will be able to emulate our leader’s actions by behaving in accordance with all of the Torah’s teachings and Moshe’s lessons, we will merit to see the coming of Moshiach speedily in our days.

To be added to the weekly Dvar Torah list please email zichronshaya@gmail.com

Zealous for the Right Reasons
[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

In the beginning of this week’s Parsha, the Torah tells us that Pinchas was zealous for Hashem’s sake ‘bisocham,’ or ‘AMONGST THEM’ (a reference to Klal Yisroel). What is that word ‘bisocham’ coming to teach us?

I saw in the name of Rav Pinchas of Koritz the following answer: A zealous individual or group will often separate and create a division (for instance, form a breakaway minyan or shul). Pinchas was zealous for Hashem’s sake BUT he did it amongst Klal Yisroel, i.e. without creating strife, machlokes, or division. As we know, this episode with Pinchas occurs in the Torah shorty after the story of Korach and his followers. Pinchas had witnessed what happened to those who question Moshe Rabbeinu, and therefore Pinchas wanted to prevent a repeat situation.

If we ever need to defend a Mitzva, let us all follow Pinchas’ style in doing so, which was solely for the sake of heaven and without creating discord.

Just an interesting side note: I have noticed in a number of places in Shas, that an Amorah will explain something about a Torah personality with whom the Amorah shares that name, as we have here with R’ Pinchas of Koritz, explaining the actions of Pinchas. I think the explanation is very simple. A name defines the essence. Hence, the Amorah will be especially interested in understanding all aspects about the life of the Torah figure that ‘shares’ his name, as there may be many lessons for his own life to be learned from his namesake’s actions!

To be added to the weekly Dvar Torah list please email zichronshaya@gmail.com

Taking Personal Blame
[Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much. A special thank you to Aaron Friedman for always looking over the divrei torah.]

The Gemara in Brachos says about one who designates a place for his davening, that ‘The G-d of Avraham will help him, and when he dies, people will say about him ‘woe to us that we lost such a humble person…’ What does having a designated place for davening have to do with humility?

My Rebbi, Rav Kalman Weinreb, explained in the name of Rav Bergman shlita, as follows: Why would a person move around and switch seats? A person can think to himself, ‘I couldn’t have concentration in that seat because the guy next to me was davening too loud. I couldn’t have concentration in that seat because the heat or air conditioner was blowing right on me…’ He will keep hopping around from place to place, blaming the surroundings for the lack of his concentration. However, a Yid who designates a specific place for davening is saying ‘if I didn’t have kavana [or wasn’t successful in what I was davening for], it wasn’t Yankel’s fault, it wasn’t the heat’s fault, it was my own fault. I will try again from that very same place.’

That was exactly what Avraham Avinu did. Avraham davened that the people of Sedom should be spared destruction but was unsuccessful in saving them. Immediately after relating that Sedom was destroyed, the Torah tells us that Avraham went back to the same spot where he had davened for the people of Sedom to pray for something else.

Taking personal responsibility is the definition of humility, and shirking that responsibility is conceit.

The Mishna in Avos tells us that one of the three attributes that differentiate a student of Avraham from a student of Bilam is that the student of Avraham has a HUMBLE spirit [as we have shown,] and the student of Bilam has an ARROGANT spirit.

Where does Bilam display arrogance?
In this week’s Parsha, with exactly the same scenario! Bilam tries to curse Klal Yisroel, and is unsuccessful. Balak then takes Bilam to another place, and then another place to try to curse Klal Yisroel. A humble person, as we said, would say ‘no, I’m not going to move or switch. I am going to go to the same place and try again.’ But Bilam, being a haughty person, listens to Balak, and continues in going to other places, blaming the former place for his inability to curse!

The Mishna in Avos concludes, ‘we will enjoy the fruit of our good deeds in this world and inherit the world to come.’ Some people think that if you live an immoral life and do what you want to do without rules and boundaries, although you will lose out in the world to come, you will at least enjoy this world. The truth is that such a person will not enjoy this world either. Not only will he live a meaningless life, but he will also fall prey to his bad midos. His jealousy, lusts, and ego will overtake him and never allow him to be satisfied with what he has. However, a person who has good midos and strives to do the will of Hashem will enjoy even this world much more than the person with bad midos. Hence, the Mishna says that someone with good midos enjoys both worlds, whereas someone with bad midos has nothing in either world.

May we all follow in the footsteps of our forefather Avraham by emulating his midos to the best of our ability.

{Editor’s note: This Shabbos, we will begin the three weeks, ending with Tisha B’av, the day we mourn the destruction of our Beis Hamikdash. The Gemara says that if a person lives in a generation that the Beis Hamikdash has not been rebuilt, he must consider as if his generation destroyed the Beis Hamikdash.

Rabbi Aharon Feldman pointed out that the Gemarah is teaching us that we have to look at the destruction of our holy temple as if each and every one of us destroyed the Beis Hamikdash. The only person to blame is ourselves. Rabbi Feldman pointed out that if we would examine ourselves carefully, we would see that we exert so much effort in our daily and personal life to shift the blame from ourselves on to other people. “I was late to work because of this reason,” or, “I couldn’t finish the project because of this…” that is the beginning of our personal destruction. When we wipe away all of the excuses and “step-up to the plate,” we will be transformed into stronger and better people who can take to the plate and face any of the pitches that Hashem throws our way. Instead of bunting to first base, we can hit a home run right out of the park.

May we all take this lesson to heart as we enter into the three weeks; that it is our own faults and shortcomings that cause us to be the way we are and once we come to that realization, we will be able to work on ourselves and rebuild our own Beis Hamidash and ultimately bring Moshiach with the Beis Hamikdash in our days.}

To be added to the weekly Dvar Torah list please email zichronshaya@gmail.com