Archives: Shayas Stickles

Healthy Self-Esteem
[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.]

The Pasuk in this week’s Parsha tells us that when one rebukes his fellow Jew, ‘ולא תשא עליו חטא.’ The simple explanation is that one should be careful to give rebuke in a way where you will not sin, like by embarrassing him.

The Chavas Ya’eer & other commentators explain in a homiletic twist that ולא תשא עליו’ חטא’ means, “don’t raise the sin over him.” Don’t say ‘how could you do such a terrible thing, you are such a wicked person.’ Rather, lift him up over the sin. Say ‘you are such a special person it’s not befitting for someone like you to do something like that.’

Perhaps we can take this theme one step further. Not only in regards to rebuking others do we have to be very careful to refrain from derogatory comments and only give positive reinforcement, but also in how we view ourselves. If a person views himself as being a bad person who has sinned in the past, then when more tests come his way, the person might say ‘I’m such a bad person already so what difference does it make if I sin more.’ Or, ‘I’m a not a holy person so my learning, davening, & Mitzvos aren’t valuable.’
That is a terrible mistake!

The correct outlook is to say ‘I am a sincere and good person. Although I am not perfect and have my shortcomings, I am seeking to grow and change for the better.’ With that outlook, when one is tested with challenges one will be able to say ‘no I am not going to give in to the Yetzer Hara because the act that he wants me to do is not befitting someone of my caliber!’

Let us all take this lesson from the Parsha to heart. To always give positive, constructive criticism and for ourselves to always have a healthy self-esteem. This will Iy”H help us overcome a lot of the tests & challenges that the Yetzer Hara sends our way.

[Editor’s note: This was Shaya’s motto. Shaya lived and breathed this every second of his life. Always trying to find the good in every person no matter how far they may have strayed from the path. May we all try to find the good in everyone we meet, and thereby bring an aliya to Shaya’s Neshama.]

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Proper Protesting
[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.]

The Medrash says that when Iyov heard that the two sons of Aharon died, he became very frightened. Why?
Chazal explain that Iyov was afflicted with suffering because when he was an advisor to Pharoh, Iyov did not protest to Pharoh’s decision to throw the Jewish babies into the river. Chazal also say that Nadav and Aveehoo were punished because of the following incident: when Moshe & Aharon were walking, followed by Nadav and Aveehoo, Nadav turned to Aveehoo & asked ‘when will these two elders [Moshe & Aharon] die, and we will finally be able to take over as leaders of Klal Yisroel?’

Of course there is a deep understanding for why Nadav said what he said, and it wasn’t a petty lust for power, but either way, why was AVEEHOO punished? He didn’t say anything, he just kept quiet!?

We can learn from Aveehoo a very important lesson, which is that if someone sees his friend doing something wrong, being quiet isn’t good enough; he is obligated to protest. Since Aveehoo didn’t protest, it was as if he did the same action as Nadav, and Aveehoo was therefore also killed.

So when Iyov heard that the two sons of Aharon died [not just Nadav but Aveehoo also], he understood this concept; silence is admission, and remaining quiet does not suffice. Therefore, he feared that he, too, would be punished because he also had just been quiet and hadn’t protested to Pharoh’s decision. And that is what ultimately happened to Iyov.

I am not citing this Dvar Torah to say that we should jump at every opportunity to protest and attend every rally under the sun! We should follow Daas Torah when to attend rallies and protests and when not to. But, if we are in a situation where we know protesting a friend or colleague’s improper actions will be under the guidelines set forth by the Torah for when one should protest or give rebuke, let us gather the strength not to be quiet [and certainly not to laugh or encourage], but to speak out firmly for the sake of the glory of Hashem.

{Editor’s note:There was once a Yerushalmi Yid walking down a street on Shabbos, and a car driven by a Jew passed by. Someone walking behind him heard him say something to himself as the car whizzed past. The curious person inched closer to the Yerushalmi as another car approached and heard the Yid whisper two words… “Shabbos, Shabbos!”

Such a powerful story!
(This is a beautiful story that I heard a while ago. If someone knows the origin of the story please email me at zichronshaya@gmail.com. Thanks!)

I thought of two lessons that we could learn from this story.
First is that so many times people get caught up in the heat of the moment and give rebuke/ protest loudly saying “you are wrong!” and “this is not how you are supposed to act!” They become so caught up in the moment that they often lose sight of the bigger picture, failing to express their point to the other person involved in the argument.

This Yerushalmi Yid, however, did nothing of this sort. He made a quiet protest that didn’t affect the person driving the car, and therefore didn’t create any machlokes.

Another lesson that I think could be learned from this story is that this Yerushalmi Yid felt it necessary to utter the words Shabbos every time a car passed him. He felt it necessary EVERY time to remind himself of the fact that it is Shabbos. He didn’t just say to himself “Unfortunately that’s how things are…” How many times do we see someone desecrating Shabbos or any one of the other Mizvohs and let it slide. By letting it slide we are telling ourselves that this Aveirah is not so bad, which leads us to have a lower appreciation for what is holy. By reminding ourselves that Mitzvos are precious, we can avoid becoming desensitized and retain our values.

If you think of other lessons from this story, I would love to hear them.
Have an amazing Shabbos!}

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Growing From Mistakes

[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.]

Shaya did not have any dvar torah on Parshas Metzora so I found a beautiful thought from Rabbi Frand on this week’s Parsha.

The Gossip of “Men of Distinction”

The bulk of last week’s parsha as well as the bulk of this week’s parsha deals with the laws of the Metzorah. The Talmud tells us [Eruchin 15b] that one of the causes of this “leprosy-like” impurity was improper speech (Lashon Horah). In Biblical times, when a person spoke Lashon Horah he received a Heavenly warning that he should “watch his mouth”. This warning came in the form of the affliction of Tzoraas. A person so afflicted needed to be brought to the Kohen.

Rav Nissan Alpert, zt”l, comments that when the Torah uses the term ‘Adam’ (as opposed to ‘Ish’) to denote a person, it connotes a degree of importance and prestige. Therefore it seems peculiar that in the parsha of Metzorah, which deals with afflictions brought upon people who speak Lashon Horah, the Torah should begin by using the term ‘Adam’.

Rav Alpert concludes that the measure of a person — in terms of whether or not he is a distinguished person — is not dependent on whether or not he engages in Lashon Horah. A person can even be a distinguished person (“Adam Chashuv”) and yet engage in improper speech. What separates the normal person who gossips from the “Adam Chashuv” who engages in Lashon Horah? The difference is the latter’s desire to change. A person can be a distinguished person, and yet stumble in the sin of Lashon Horah. However, as long as he retains a desire to improve himself in this area — he is still a distinguished person.

It is difficult to stop gossiping. The normal inclination is not to seek improvement or change in this area. “And he shall be brought to Aharon the Kohen” [Vayikra 13:2] means he has to force himself to go to the Kohen to seek remedy for his condition. He does not really want to go. He goes kicking and screaming.

A distinguished person can succumb to Lashon Horah. It happens to the best of us. But that which separates the ‘Adam’ from the ‘Ish’ (the distinguished person from the ordinary person) is that the former does something about it. He forces himself to become better. He forces himself to seek out atonement. He drags himself to the Kohen. “And he shall be brought to Aharon the Kohen.”

[Editor’s Note: There is nothing wrong with making a mistake as long as one learns from it.]

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Peace vs. Truth

[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.]

Parshas Tazria discusses the purification process of a Metzora who has gotten leprosy, often as a result of speaking Loshon Hara. The first step in the process is to go to a Kohen who will determine whether or not it is leprosy. Even if the Kohen is not a Talmid Chachom, there is still an obligation to go to him. Why?

One of the commentators [I believe it is the Sakachaver Rebbe] explains that often, a Baal Lashon Hara’s rational is that the lashon hara is true and ‘for the sake of truth, I must expose his actions and tell people about him. In fact, the sign of Hashem is emes [truth] so we see emes is very important.’

Therefore, the Torah says, “send him to the Kohen,” regardless of whether he is a Talmid Chachom or not, as all Kohanim are descendants of Aharon who loved and pursued peace even at the expense of emes. [Aharon at times would even alter the truth for the sake of peace.] Hence, the lesson for the Baal Lashon Hara is that there is something that supersedes Emes. Granted that Emes is the sign of Hashem, but Shalom-peace, which is the name of Hashem, is a much higher level.

May we all internalize this lesson, to realize that although saying the truth is very important, at times being at peace with people takes precedence.

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

Self-Expression
[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.]

This week’s Parsha, Parshas Shemini, discusses the fatal mistake of Nadav and Aveehu in the service of the Mishkan, resulting in their untimely death. What was their mistake? Chazal offer many reasons for their punishment of death, including: paskening in front of Moshe and Aharon, serving Hashem in an intoxicated state, and not getting married. However, these are merely reasons why their punishment was so severe.

The actual sin that the Torah states was that they brought a foreign fire of Ketores [incense] that they were not commanded to bring. Meaning they brought Ketores as a Nedava – a voluntary sacrifice. What was so bad about the fact that it was self initiated? Isn’t a Nedava a wonderful thing? In fact, Nedavos have a huge role in the Mishkan, so what was wrong with their Nedava?

The answer is that a Nedava is fine for KORBANOS which are brought on the Mizbeiach Hachitzon [outer altar], outside the inner sanctum of the Mishkan. The Ketores, however, is brought on the Mizbeiach Hapnimi [inner altar], in the inner sanctum of the Mishkan, which is not a place to bring a nedava. The reason for this is that when one is in the innermost sanctum relating to the Almighty Himself, we can’t have a nedava, as the focus has to be on what HE wants. This doesn’t mean that the service has to be cold and completely stunted, but rather to be in touch with and muster up the emotions that He want us to express each in its proper time.

In the Haftorah for Parshas Shemini, we have a similar story where Uza had irreverence and lack of discipline towards the Aron HaKodesh and was killed, but Dovid danced ecstatically in front of the Aron in a way his wife thought was inappropriate but was in fact quite appropriate. Dovid had the discipline to have the proper balance of emotion, each in its proper time.

So the the root of the sin of Nadav and Aveehu was not having the proper discipline to curb their emotions and channel them properly. In fact, both of their names reflect this. “Nadav” is derived from the term nedava, self initiation and self desire, and “Aveehu” is derived from ‘he is my father,” which relates to Hashem ONLY as a father without the proper reverence one is required to give a king!

I am glad that this year Shmini came out after Purim because Purim was a time when we drank wine and brought out our innermost desires of self expression [hopefully in an uplifted way!] but doing Avoda intoxicated is forbidden for this very reason; it brings out SELF expression and when we are in the palace of the king we must have discipline to channel our emotions properly.

May we all take this lesson to heart to know when, where, and how to express each of our emotions properly, both relating to each other and to Hashem.

Based on a Shiur from Rav Yonah Sklare Shlita

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Introspect & Drinking

[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.]

Rava is famously quoted in the Gemara Megilla for saying that “one should drink wine on Purim until he doesn’t know the difference between ‘cursed is Haman and blessed is Mordechai.’
There are many ways one can interpret Rava’s statement, but I would like to present a very novel approach based on the Yaaros Dvash’s understanding.

The Yaaros Dvash explains that ‘until one doesn’t know the difference between cursed is Haman and blessed is Mordechai’ means until one doesn’t understand the section of the Megilla between the first time Haman and Mordechai are mentioned.

What does it talk about in this section of the Megilla? It’s the story of how Mordechai tells Esther to remain quiet about her religion and people. Esther listens. Achashveirosh gives her different incentives to talk [as detailed in the Gemara] and Esther remains firm in silence. It is about not talking.

What is a drunkard? ‘When wine enters (a person), secrets emerge.’ A drunkard is all for talking, the opposite of what is written here in the Megilla. So Rava is saying that you just have to get drunk, i.e. to the level of ‘when wine enters secrets come out,’ as then it won’t make sense to you what’s written in this section of the Megilla; because you are all for talking and this section of the Megilla is all about being quiet!

My question with this explanation is that although this section in the Megilla is about not talking, Mordechai is mentioned first [in the second Perek] and then Haman [in the third Perek], so according to this explanation, shouldn’t the statement be ‘between blessed is Mordechai and cursed is Haman’ and not ‘between cursed is Haman and blessed is Mordechai’??

I was thinking that perhaps Rava specifically switched it around to fulfill the theme of the day of ‘vinahapoch hoo!’

Alternatively, the order is correct when reading the Megilla backwards. The lesson of Purim is to use our hindsight to look back on what has transpired and recognize the hand of Hashem. If we never stop to think and introspect, then we’ll never appreciate the miracles that Hashem does for us. Therefore, the order is reversed, as we’re supposed to be looking back at the events and not just drifting through them without contemplation.

Have a Happy Purim!

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

A Lesson from Pi

[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.]

Being that today is Pi day, I thought it would be appropriate to share a Torah perspective on Pi that is extremely relevant to Purim.

The Gemara in Eiruvin tells us that the circumference of a circle is three times the diameter. Tosafos tells us it is not exact, as we know Pi is 3.14159… The Gemara brings a proof from a Pasuk concerning Shlomo Hamelech where it states he made a pool 10 amos across and the kav [line] around it was 30 amos. Hence, we see it is a three to one ratio.
Why did the Gemara bring a proof for a simple mathematical equation? Furthermore, why did the Gemara and Pasuk round if off? The Vilna Gaon answers thaf the “Kree” -how we read the word- for the line is KAV which is gematriya 106, but it is spelled Kavei which is Gematriya 111. If you divide 111 by 106 you get 1.04716 which is the exact same number as the difference between real Pi and what chazal rounded it out too. Hence, the Gemara brought the proof from the Pasuk to say we are rounding it off as that is how it is read, i.e. how we perceive it, but in reality it is really 1.04716 times more!

What does this have to do with Purim?
Albert Einstein wrote that Pi is one of the most fundamental numbers in Mathematics. We see this clearly as Hashem’s name Shakai, which Chazal say means the world was expanding in CIRCLES infinity until Hashem said ‘enough’, is gematriya 314! Why is a circle so significant?

A circle represents the world of hope. In a circle, when you think you are coming to the end of the line, it starts all over again. This represents that as stark as things may be, there is always hope that things can change and become much better. Hope is above the world of intellect. At times intellect tells us that it is all over, but the circle represent the hope that everything can change even if rationally there is no way to for it to happen.
The signet ring that Achashverosh gave Haman represent this circle and the world of hope. Haman was receiving the ability to afflict Klal Yisroel in the world beyond intellect. Normally, even evil has boundaries and is governed by rules. Haman and the evil forces received the ability to afflict without any boundaries; truly an extremely dangerous time. But after Klal Yisroel did Teshuva, Mordechai received the signet ring from Haman, and now Klal Yisroel had access to that special world of hope. Access to a world where even if intellect tells us we are stuck on our lowly level, we can strive and reach much higher levels.
The signet ring, a circle, is represented by the letter Mem. If you add the letter Mem to Mordechai’s name you get of course 314!
Perhaps this is the understanding of the statement of chazal that our requests on Purim are answered in the affirmative much more, as we now have access to the world of the signet ring/circle!

As we near Purim, let us prepare for this once in year opportunity to tap into the world of hope and reach levels in our Avodas Hashem that we never thought were possible. May we all reach greater height, and may all of our Tefilos on on this extremely potent day be answered Litovah.

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

Enthusiasm & A Fresh Start
[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.]

The Gemara tells us ‘JUST LIKE we decrease Simcha in Av, we increase Simcha in Adar.’ These two statements seem to be two separate ideas. If so, why does the Gemara combine the two ideas together by saying ‘Just like?’

Rav Betzalel Rudinsky and others explain that we know in Av, the lessening of Simcha is a gradual process. First there’s Rosh Chodesh, then there’s the week that Tisha B’av falls out in, then there’s Erev Tisha B’av. At each stage, there’s a progressive decrease in Simcha until finally on Tisha B’av, there’s the least amount of Simcha.
So too in Adar with the opposite way, our Simcha should increase progressively every day more and more, until a climax on Purim [in fact, according to some, the Simcha continues even after Purim as we will hopefully discuss then!]

Now as Adar is beginning, let us all try to get off to a fresh new start in serving Hashem with joy. May our collective increase in Simcha in Avodas Hashem in this month with the full climax on Purim, serve to protect us from modern day Persia and all its dangers. May there be very soon a total ‘vinahafuch hoo’ on the modern day Haman and all his evil plans.

{Editor’s note: In this week’s Parsha, at the conclusion of the building of the Mishkan, Moshe blesses the Jewish People that Hashem should dwell in their midst in the Mishkan.
Rabbi Frand quotes R’ Simcha Schepps, a Rosh Yeshivah in Torah Vadas who shares a beautiful insight into this bracha.

R’ Schepps was bothered: why did Moshe wait until the end of the whole process of the collecting and building of the Mishkan to give this brachah? Why didn’t Moshe give this brachah at the onset of the building campaign?

Rav Schepps answers based on a pasuk in Tehillim: “Who will go up upon the Mountain of Hashem and who will rise up to His holy place?” [Tehillim 24:3]. All the commentaries say that this pasuk alludes to the fact that there are two different challenges in life. There is the “Who will go up upon the Mountain of Hashem?” This means who has the strength of character and the drive to go up to the Mountain of G-d? This is one challenge. But there is an even greater challenge than getting up there. The greater challenge is once you are already at the top of the mountain, to be able to stay up there.

In fact, it is easier to climb to the top of the Mountain of Hashem than it is to remain there. Repetition and boredom set in. The day in, day out, monotony sets in. Remaining on the Mountain of the L-rd is a much more difficult task than going up there in the first place.

This is a challenge that we all face in our daily lives. We can all remember the first time that we started something, there is that freshness, that newness. The first day of school, with our fresh knapsacks, new notebooks, pens, pencils ready to start off the year and make it an awesome year! And then comes Monotony with all of it’s powers and slowly drains us of that enthusiasm for school, life, marriage or whatever else we may be involved in.

This is why Moshe specifically waited until after Klal Yisroel built the Mishkan, and was about to start using the Mishkan day in and day out, to give them a bracha to continue that enthusiasm and not lose it as they go about their daily life.

May we all try to incorporate this lesson in our daily life to keep our enthusiasm going and to continue to create a freshness in whatever way we serve Hashem.

Have an enthusiastic good Shabbos!}

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

Sanctifying Hashem’s Name

[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.]

Parshas Vayakhel gives a detailed description of the silver donations that were contributed to the Mishkan. The commentators explain that this accounting of the donations was made so that Moshe could show the Jews that all of the silver was used in the construction of the Mishkan. It was to dispel any suspicion that he had taken any of it for himself [contrary to what is commonplace today with many leaders and politicians in the world].

The torah is teaching us an important lesson: one must be clean – not just in Hashem’s eyes – but in the eyes of people as well.

To avoid suspicion in the eyes of others is an extremely difficult feat. In fact, the Chasam Sofer describes it as being a tremendous yoke on one’s shoulders, and attributes the Pasuk ‘there is no righteous person who hasn’t sinned’ to this sin of not being clean in the people’s eyes from suspicion of wrongdoing!

But we must do our best to keep a positive, low-key profile. This is an important thought to always keep in mind. Whenever we conduct business, walk on the street, or even act in shul, we must be acutely aware that there are often less religious Jews and gentiles observing us, to see how we, authentic Shomrei Torah Umitzvos Jews, behave.

Let us all try to remember this lesson; to do our best to conduct ourselves in making a Kiddush Hashem, and to do everything we can to dispel any suspicion, so as to never make a Chilul Hashem.

May all of our actions do just the opposite: sanctify G-d’s name in public, a Mitzva that brings enormous pride and joy to our Father in heaven.

Happiness is Key
[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.]

Parshas Ki Sisa tells of Moshe being on the mountain and Hashem telling Moshe that the Jews sinned with the Golden Calf. Yet it was only when Moshe approached the camp and saw the calf and the Jews dancing, that he decided to break the tablets. Why did Moshe wait to break the tablets until after coming down the mountain and not immediately after hearing from Hashem that the Jewish People had sinned?

One answer is that Moshe was aware that the Jewish people had sinned, but it wasn’t until he came down from the mountain, that he saw that they were DANCING with the calf. A person dances when [s]he is happy and filled with joy, so obviously they were enjoying themselves. Now it’s one thing to sin, but when one gets a ‘geshmak’ [pleasure] in the sin, that’s a lot worse, because when you enjoy something you connect to it and become attached to it. That is why Moshe only decided to break the tablets when he actually came down and saw them dancing with the Calf.

The Seforim tell us that just about all character traits have a ‘tzad hatov.’ Meaning that instead of stunting the character trait that we use in a bad way, we should try to channel it for the good.

Simcha as well works both ways. Studying Torah, Davening, and doing Mitzvos with joy is an extremely important part of Judaism. Not only is it okay to enjoy the Mitzvos that we do, it is an extremely integral part of the Mitzva. All for the same reason that when you enjoy something, you connect to it, love it, and continue to do it. At the same time, it can be used for the bad as we see in our parsha that the Jewish People connected to the Calf through Simcha.

The holy Seforim tell us that whenever we see the word ‘Hamelech’ [the king] in Megillas Esther, besides for referring in the simple understanding to Achashveirosh, it also has a deeper meaning in reference to Hashem, the King of all kings. Some of them are more easily understood, while others may elude us and require deeper understanding to reveal the meaning to us.

Here’s one of the easier understood ones. The Pasuk says when Mordechai was going towards the palace in sackcloth, ‘he came until the front of the king’s gate for it is forbidden to enter the king’s gate clothed in sackcloth.”

The Pasuk is telling us that you cannot enter the palace of Hashem with sackcloth. This means that the most authentic form of connection to Hashem is not with sadness or fear [denoted by the term sackcloth and the obvious sadness and fear that Mordechai was in at that time] but rather with joy and love for Hashem.

Now as Purim Katon has just passed and we are gearing up to Purim, let us all channel the special Simcha that is, ‘in the air,’ towards Avodas Hashem. Perhaps this will be [part of] our share in rectifying the sin of the Golden Calf. May we all have a wonderful uplifting year filled with rejuvenation of joy and passion in our service of Hashem.

{Editor’s note: As I read through this dvar torah I couldn’t help but see Shaya in every word. This is something that Shaya stood for!
The most common response one would get if they would ask anyone what they remember from Shaya would be without a doubt “his trademark smile that when he would beam it at you would make you feel like a million bucks and his Simchas Hachayim for life!”

One of Shaya’s favorite Yomim Tovim was Simchas Torah where he would dance with such joy and simcha that everyone would join in just to dance with Shaya. But really it wasn’t just Simchas Torah, it was all Yomim Tovim and all Mitzvohs! He had such a joy for all Mitzvohs that would be so contagious that everyone else would get in the mood as well.
I still remember how Shaya would make even the minute aspect of a Mitzvah like searching for chometz or finding the Afikomen into such a fun game.

Shaya also had a tremendous Simcha for life. When he smiled, everyone smiled with him. When he smiled at people, he created a connection with them, which lasted a lifetime. When Shaya would come to a Chasunah he danced with such joy and simcha that invariably everyone else would be swept up with such joy and join in.

As we get into the spirit of Purim, let us try to perpetuate Shaya’s legacy that he left us; to always be happy and make others happy, enjoy life and to do all of the Mitzvohs with Simcha!}

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