I had an insight this past Yom Kippur about Vidui. Why do we say Vidui both in the silent Shemoneh Esrai and again in the Chazaras HaShatz, in the repetition? I don’t know whether this question is asked, nor if so what they answer, and I didn’t really check out whether my thoughts are correct. But I wish to record them before I forget them in the preparations for Sukkos.

Ashamnu Bagadnu

When I said Ashamnu, Bagadnu, etc. I thought to myself, wow, that’s really a problem, ashamti, bagadti. I really have to get my act together and take it upon myself not to repeat those mistakes, ever. But then comes along the repetition, and I see that everyone is saying Ashamnu Bagadnu. Hey, everyone is doing it, and there’s a certain comfort in that. And then I thought, no, the opposite. That’s why we say Vidui twice, once by ourselves, and then again together. Because I have two problems, I have two responsibilities which I have been lax about. I have a responsibility regarding my own behavior, and I have a second responsibility in that I am part of a community where everyone is “doing it”. Have I done all that I could in order to get my own behavior in shape? And have I done all that I could to do my part that the community is behaving correctly?

We find that the Almight’y made a covenant with the Jewish people in the Parsha Ki Savo, regarding the tochacha, and then again in the Parsha Nitzavim. The latter is the communal responsibility (Arvus) that each person has with his fellow.

So that’s why I have to say Vidui twice — once for my own behavior and another time for the community’s behavior for which I am also partially responsible.

If you have feedback, please leave a comment.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

Torah on the Parsha of Ki Sisa from Likutei Shoshanim. (BR: Please see my introduction HERE.

Adapted from “Sefer Likutei Shoshanim” by HaAdmor HaRishon Me-Savran (Savaran), HaRav Moshe Tzvi Me-Savran

Towards the end of this week’s Parsha the Torah states, “Vayemahair Moshe Vayikod Artza Vayishtachu” (Shemos 34:8), translated as, “And Moshe hurried to bow his head towards the ground and prostrate himself.” Why was Moshe Rabbeinu in such a rush to act in the way that he did?

HaRav R. Pinchas Aharon said that he heard in the name of HaRav Moshe Tvi Me-Savran that Moshe, who was the shadchan, as it were, between Hashem and Bnei Yisrael (as we see in Mishnayos Taanis Perek 4, Mishnah 8 that the day the Torah was given to Israel is described as their wedding day) said to Hashem a few posukim earlier “Har’aini Na es Kevodecha”  (Shemos 33:18) – “Show me Your Glory now.” Rabbi Yochanan says the word Kevodecha could also be read as a reference to clothing (Gemara Bava Kama 91b) and that, in effect, Moshe Rabbeinu, representing the Kallah, Bnei Yisrael, was asking the Chosson, Hashem Yisborach, to show him His Clothing, kiviyochol, that is, the Middos through which Hashem Yisborach reveals Himself. We see in the posukim which follow that after Moshe Rabbeinu had, as instructed by Hashem, carved out the two new stone Tablets on which the Ten Commandments were to be re-inscribed, Hashem showed Moshe the Thirteen Atributes of Mercy within which He is wrapped and which are His clothes of righteousness so to speak – “Vaya’avor Hashem al Panav Vayikra Hashem Hashem Kail Rachum Vechanun…” (Shemos 34:6-7). Moshe at this point feared that Hashem may ask in turn now from the Kallah to see her clothing which would have had to have been of a similar value, and this is why, therefore, “Moshe hurried to bow his head towards the ground and prostrate himself.”

(Originally from the Sefer “Toras Yechiel” by HaGaon Rabbi Akiva Yosef Shlesinger – Sefer Shemos, No. 989)

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

As an introduction to this Divrei Torah on Parshas Tetzaveh – Savran, please see my introduction to all of these Torahs Here.

Divrei Torah Adapted From The Words of Today’s Savraner Rebbe

At the beginning of this week’s Parsha the Ba’al Haturim writes the following: Moshe is not mentioned in this Parsha whereas in all other Parshiyos in the Chumash from the time he was born he is, except for Mishna Torah. The reason for this is because he said, (as we will see in next week’s Parsha, Ki Sisa), “Erase me from Your book that You have written” (Shemos 32:32). Since the curse of a sage is fulfilled even if a condition was attached to it, this is the way Moshe Rabbeinu’s ultimatum to Hashem was fulfilled.

Moshe Rabbeinu

Many of the Torah commentators are amazed by this statement of the Ba’al Haturim as to how exactly Moshe Rabbeinu could possibly be punished for risking his life in order to save the whole of Klal Yisrael.

One could say that on the contrary, not only was Moshe’s removal from this week’s Parsha not a punishment but it was a tremendous reward and merit that he was reckoned by the Torah to be a partner in that the Torah only had to refer to him as “VeAtah” (you) and did not have to mention his name. Obviously, this “you” refers to Moshe, who was willing to give up his life for the sake of his brothers. This act of selflessness made a huge impression; so much so, that throughout the whole Parsha he is spoken to and is the key figure at every juncture and yet, even so, his name is not mentioned at all so as to create this feeling of his being at one with the Torah itself.

Rashi

Along similar lines, I heard from my grandfather Hagaon Hachocham Rabbi Shmuel Aharon Webber zt”l who said this in the name of Harav Hatzaddik Rabbi Dovid Biderman zt”l from Lelov who in turn said this in the name of the Tzaddikim, that Rashi Hakadosh has the merit that no other commentator on the Torah has. That is, in Yiddish, when people are learning, they refer to Rashi as “Di Rashi” which is in the feminine, whereas all other commentators are referred to with the word Der, the masculine – which in theory, one would suppose would be the more appropriate terminology. However, the reason for this seeming anomaly is that Rashi merited to become one with the Torah Hakedosha, and since the Torah is a feminine word, so too, Rashi, who is considered part of it, is referred to in a similar fashion.

Additionally it is notable that examples of Rashi’s close connection to the Torah Hakedosha do not stop there. We hear constantly, references to Chumash-Rashi and Gemara-Rashi (meaning Chumash with Rashi and Gemara with Rashi), something we do not find regarding any of the other commentators, whose works on the Holy Seforim are referred to as for Chumash with… or Gemara with…

The forbearer of this tradition of being considered one with the Torah Hakedosha was, as mentioned before, Moshe Rabbeinu whose selflessness at the point at which Hashem wanted to annihilate all of Klal Yisrael caused him to be considered worthy to not be mentioned by name in this week’s Parsha.

Perhaps, one of the reasons for the Torah only referring indirectly to Moshe in this week’s Parsha using terms such as “you” is that, since the letters of the Torah and the Neshamos of Klal Yisrael are reckoned as one, through Moshe Rabbeinu’s self-sacrifice on behalf of Klal Yisrael he became, in a way, the physical embodiment of the Torah.

As alluded to previously, in next week’s Parsha, Ki Sisa, Klal Yisrael are involved in the sin of the Egel, as a result of which Hashem threatens to wipe out the whole nation. Moshe Rabbeinu remonstrates with Hashem and says “VeAtah Eim Tisa Chatasam VeEim Ayin Mechaini Na etc.” (Shemos 32:32). This posuk is translated by Rashi as “If You will bear their sin (then good), if not then erase me from Your book that You have written.” But a closer look at the actual words reveals a deeper meaning to Moshe Rabeinu’s ultimatum to Hashem. Translated literally, without any editions it could be read “if You bear their sin or even if You do not, my name is already erased from Your book etc.  It could therefore be said that Moshe Rabbeinu’s curse made an impression specifically in this week’s Parsha Tetzaveh and no other as it is the one that immediately precedes Ki Sisa.

Along these lines, in a deeper vein, as mentioned before the curse of a Sage even on condition is fulfilled. Moshe Rabbeinu knew this and saw Hashem’s wish to destroy Klal Yisrael as such and presumed that if the curse of a Sage on a condition is fulfilled, then all the more so one from Hashem. Thus, Moshe Rabbeinu wanted to remove the original thought of Hashem to do bad to Israel, straight away, in order that there would be no lasting mark left. And, in fact, we see that even though Klal Yisrael were not punished on the spot, Hashem said to Moshe a few moments later “on a day that I make an accounting, I will bring their sin to account against them” (Shemos 32:34) – and unfortunately we know that from that time onwards the Jewish people have gone through many difficult times r”l. Therefore, Moshe Rabbeinu wanted to overturn this thought completely in order that it be for the good of Klal Yisrael. This is once again alluded to in the aforementioned posuk when read according to the literal translation of the words, “whether or not You bear their sin, erase me from Your book etc.” – that is, Moshe Rabbeinu was saying to Hashem that whether or not He agreed to bear Klal Yisrael’s sin, he would not be placated unless there would be no lasting stain of Klal Yisrael’s sin whatsoever, as if the thought to wipe them out had never crossed Hashem’s mind as it were.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

Adapted from “Sefer Likutei Shoshanim” by HaAdmor HaRishon MeSavran (Savaran), HaRav Moshe Tzvi MeSavran

(BR: Please see my introduction Here.)

The first posuk in this week’s Parsha Tetzaveh reads: “VeAtah” “Tetzaveh” “Es” “Bnei Yisroel” “VeYikchu Elecha Shemen Zayis” “Zach” “Kasis LeMaor” “LeHaalos” “Ner Tamid”.

Someone who wishes to purify (Zach) and raise up (LeHaalos) his Neshama to the necessary levels must break (Kasis) the influence of his body through learning Torah and living Torah with all of his strength until his Neshama wants to cleave to the Almight’y Himself. However, due to the inherent weakness of man to wage war against his Yetzer Harah, as well as the fact that man’s physical nature actually aides the Yetzer Hara, it is impossible that one would be able to achieve this goal. And it is only through Hashem’s kindness that Moshe Rabbeinu’s influence extends in each and every generation through the Tzaddik Hador who is duty bound to align himself with those people of his generation who want to walk in the ways of Hashem helping them overcome their Yetzer Hara.

This is what the posuk means (hints to). Hashem Yisborach says to Moshe Rabbeinu “VeAtah Tetzaveh es Bnai Yisroel”, tetzavah, with the connotation tzavta, attachment, and the word “Es” can also be translated as “Eim”, with, that he should attach himself to Bnei Yisroel. And then, continues the posuk, “VeYikchu Elecha Shemen Zayis”, an allusion to the Torah Hakedosha; “Zach” in gematria is 27 and refers to the 27 letters of the Torah (the 22 letters plus the five final letters known by the acronym mantzepach. “Kasis”, that is Bnei Yisroel should merit to break the influence of their bodies; “LeHaalos Ner Tamid”, that their souls, which are called Ner (as the posuk “Ner Hashem Nishmas Adam” (Mishlei 20:27) infers), should always be in a constant state of rising.  So, Hashem was telling Moshe and the leaders of future generations “Attach yourself to the people and take with you the Torah Hakedosha in its entirety in order that the souls of the people should be able to constantly achieve greater levels of holiness.”

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

This post about the three weeks, the mourning period between the 17th of Tammuz through Tisha B’av, is a condensed version of my post on Parshas Emor.

The Parsha of Emor

In the Parsha of Emor we read about the prohibition for Kohanim to have contact with a mais, a dead person. The Or HaChaim HaKadosh brings from the Medrash Tanchuma, that the A’lmighty says, “it is not nice, it is inappropriate, for those who come and go before me to look at a mais”. Those who come and go before me are a reference to the Kohanim who do the Avoda in the Bais HaMikdash. I understand that the Medrash is giving one of the fundamental reasons behind the prohibition, even though the fundamental doesn’t necessarily explain all of the details, like its application today when we don’t have a Bais HaMikdash, or that the prohibition also applies to being under the same roof as a mais, even from room to room, even though the Kohain doesn’t see, per se, the mais. At any rate, the Medrash needs an explanation, at first glance it would seem that the Medrash doesn’t supply us with a clear understanding what is the point which is “not appropriate”.

The Gemora Brochos

I suggest to understand the Medrash in the spirit of what it says in the Gemora Brochos, “Le’olam yargiz …”, the recommended approach for vanquishing the Yetzer Harah when he sticks his nose in and tempts us with that which is forbidden, is first of all to make war with the Yetzer HaTov against the Yetzer Harah. For example, to think out, (and maybe to speak out), that it is silly to give in to the temptation to do wrongfulness, because the pleasure that he will gain will be indeed fleeting, whereas the reward that he will earn from subjugating his will to the Will of the A’lmighty will be forever, and incomparable in magnitude. The gemora says, if he wins, great! Otherwise, (if he doesn’t find himself with the spiritual fortitude to be able to crush his Yetzer), he should sit and learn Torah, since Torah brings down upon a person a holiness which will indeed give him the spiritual fortitude to succeed.

Shema

If he wins, great! Otherwise he should read the Shema, which is the Miztva of accepting upon ourselves G-d’s Kingship. That is, to say to his Yetzer, “I’m very sorry, there is a King here, and the King says “no”, and no is no.” If he wins, great! Otherwise he should remind himself of the day of death. That after 120 years when the soul separates from the body, and the body is buried, and the soul goes up to stand before the Heavenly Court, there he will have to give an accounting for all of his actions, from the biggest down to the smallest, and even on this current temptation. So in the end it’s going to be a very expensive ordeal, and it is just not worthwhile.

All of the commentators ask on this Gemora, if we see that the strongest argument against the Yetzer is to remind oneself of the day of death, then why not begin with that, why do we have to go through the other three steps? And each commentator goes according to his way, but a thread that is generally in common to all of the approaches is that it’s not right to start with the fourth step, only if nothing else works. Some say because it is negative, and the better way is to arouse inspiration for the love of Hashem Yisborach, and for the recognition of His Kingship, then just to worry about one’s own skin, so to speak.

The Zohar HaKadosh

This is a similar idea to that which the Bais Yosef writes in siman 131 regarding tachnun. He brings there a piece from the Zohar HaKadosh explaining that a person during tachnun, specifically during “Nefilas Apayim”, (when he puts his head down on his arm), he attaches himself to the “Tree of …”, and in the merit of that, G-d grants him forgiveness, and lech’ora as a result he gets reattached to the Tree of Life. That is, that when a person davens Shacharis, and admits during Shmone Esreh that he has done sins, and then the viduy of tachnun, ashamnu, bagadnu, etc., a thinking man must reflect that to transgress against the Will of the A’lmighty is a terrible thing. The King said don’t do it, and me in my brazenness I went ahead and I did it. And it’s not like I was in my room and nobody saw, and the King is far away in his palace, no! The Presence of Hashem fills the whole world, He sees everything, and He knows everything. See the first Remah at the beginning of Shulchan Aruch. A person needs to understand that the logical consequence for transgressing against the King is that it is coming to him that he give up his very life to atone for his sin(s). In any normal kingly scenario, regarding any king who has the power over life and death, if the king says, “do not step over this line or else”, a person who steps over the line must expect to get his head cut off. When a person internalizes this, and sits down, and buries his face in his arm, and cries out the first verse there from Psalms 25, Elecha Hashem Nafshi Esa, that I’m ready to give up my life for You for atonement, when Hashem Yisborach sees that we indeed understood the lesson (and take upon ourselves not to do it again), and we submit ourselves to Him completely, a gevaldiga subjugation to the point of admitting what is indeed coming to us, then, through that merit, Hashem grants us forgiveness and puts us back on to the Tree of Life.

Just that the Zohar itself says that not everyone can really do this right, with proper intention of the heart, and therefore one should be careful before taking upon himself such a thing. It’s a bit dangerous. And indeed, there is almost nobody today that says kapitil 25 with Nefilas Apayim anymore except for Chabad. The Sfardim say kapitil 25 without Nefilas Apayim, and the Ashkenazim do Nefilas Apayim but replace that which is said with kapitil 6 instead of 25.

During The Three Weeks

Anyhow, there is a certain mood, a certain spirit, that prevails during Adar – Nisan, as opposed to the mood which prevails during the three weeks, Tamuz and Av. Maybe this is an expression of the difference between Avodas Hashem with Gadlus HaMochin as opposed to Katnus HaMochin, this is something that I haven’t had the chance to look into yet. At any rate, there is certainly an appropriate time for hisromumus, the joyful rising up of the spirit, and there is another time for interspection and humbling oneself, like during the time of churban. If Hashem sees that we properly humble ourselves, internalizing the gevaldiga expression of the strictness of Divine judgment, that He destroyed the Bais Hamikdash, and let so many Yidden be destroyed, and exiled, and the whole Divine Presence and the Kingdom of Heaven went into hiding, to the extent that nowadays a person can be born and live a whole lifetime and die, and never once see any sign of the Divine Presence, and he feels that so long as he can keep off the radar of the Feds he can do whatever he wants … If Hashem sees that we properly internalize and humble ourselves, that will be the merit by which the redemption will finally come. “All those who mourn over Yerushalyim will merit to see her rejoicing”.

But when the Bais Hamikdash is in its place, and the Kingdom of Heaven is revealed, and the Kohanim do the Avoda, that’s the time for hisromemus, for uplifting the spirit, for appreciating that which we have, that which is revealed to us. So it’s “inappropriate for those who come and go before me”, the Kohanim in the Bais HaMikdash, to look at a mais, because that reminds us of the day of death. That is the fourth step of the above mentioned Gemora in Brochos, not the first choice, the first choice is to serve Hashem with uplifting of spirit appropriate for the time of binyan, when the Bais HaMikdash is in its place.

Boruch HaKohen Rappaport

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

Savran, or sometimes spelled Savaran, is a chassidic dynasty going back to the “Saba Kadisha” Rebbe Moshe Tzvi from Savran. I quote here from en.wikipedia.org:

Moshe Zvi of Savran

From Wikipedia, the free encyclopedia

Moshe Zvi Giterman of Savran (1775-1837), the Savraner Rebbe, was an influential Hasidic Rebbe in Ukraine whose following numbered in the thousands.

His father, Rabbi Shimon Shlomo (I), was the Maggid of Savran and a disciple of Dovber of Mezeritch, the primary disciple of the Baal Shem Tov, founder of Hasidic Judaism. Moshe Zvi was a disciple of his father, Rabbi Levi Yitschok of Berditchev and Rabbi Boruch of Mezhbizh. After his father’s death in 1802, Moshe Zvi took over his position as the Maggid of Savran. Moshe Zvi went on to become the Rabbi of Berditchev after the death of Rabbi Levi Yitzchok of Berditchev, and later became the Rabbi of the towns of Uman and Kishinev as well. He had thousands of chasidim in Volhynia and Bessarabia.

Moshe Zvi’s Torah insights were collected and printed in the book, Likutey Shoshanim. His son, Shimon Shlomo (II), succeeded him as Savraner Rebbe.

*****

Savran (Hasidic dynasty)

From Wikipedia, the free encyclopedia

Savran is the name of a Hasidic dynasty founded by Rebbe Moshe Zvi Giterman. Savran is a town in present-day Ukraine.

Lineage
Rebbe Moshe Zvi Giterman of Savran
Rebbe Shlomo Giterman of Savran – son of Rebbe Moshe Zvi
Rabbi Yisroel – son-in-law of Rebbe Moshe Zvi and nephew of the Kozhnitzer Magid
Rebbe Boruch Giterman of Savran – son of Rebbe Shlomo and son-in-law of Rebbe Dovid Hager of Zabaltov

The present Savraner rebbe is Rabbi Yisschar Dov Hager of Har Nof Jerusalem, he is a renowned Torah Scholar and serves (served) as the Av Bais Din on the Jerusalem Rabbinic Court. He is the son in law of Rabbi Avraham Leib Klein who served as the Mashgiach of the Rizhner Yeshiva in Jerusalem.

Torahs on the Parsha

The publishing arm of Mosdos Savran in Har Nof is Machon Ginzei Shoshanim. The Machon puts out on a weekly basis Torahs on the Parsha from Likutey Shoshanim from the Rebbe R. Moshe Tzvi, and from the current Rebbe, shlita, said over at Shalosh Seudos (mainly, and also at Kiddish and other events). The Torahs are available via email, if you are interested in receiving them, leave me a message on the contact form, or here in the comment box. They are translated into English by one of the kehilla who regularly comes to Savran in Har Nof. He prefers that I not mention his name.

I received permission from Machon Ginzei Shoshanim to publish the Torahs on my blog. I also received permission from the Machon to edit them if it seems to me correct. I plan to use this permission as follows:

Keyword Strategy — There are several key words that he spells differently that I would choose to. For example the translator spells the dynasty “Saverran”. Go Google “Rebbe Saverran” and see what you get. They don’t spell it that way online. I don’t mean this as a criticism, the opposite — I mean it apologetically to explain why I am changing things at all. The translator works lishma, and Kol HaKavod. But for me, for my expense in time, effort, and actual monetary outlay, I would like the Torahs to be seen, and here on my blog, not only lishma. As someone very close to me once said, and I paraphrase,”leave an old man to his folly.”

Slight editing — I looked through several many of the emails that I received from the Machon, and I see that in certain places here and there it requires slight editing, not much. It’s a hard job to do justice to translation from Lashon HaKodesh to English, unless you put it through a sieve seven times, or maybe seventy times, and I don’t know whether the translator has that kind of time or that kind of staff. I certainly don’t, but here and there I’ll perhaps do a light touch up work, like I did in the second wikipedia article quoted above.

Actual Content — the way I feel now, I am not planning at all in changing any of the content whatsoever. Even though I am present at Shalosh Seudos regularly at the Savraner Bais Medrash, and I have heard first hand most of the Torahs, still, I wouldn’t make a correction without checking it out first. I have already quoted one of the Admor’s Torahs in my son’s Bar Mitzvah drasha, and when I showed it to him first in order to double check it, he corrected me that I missed the point, so I don’t trust myself any more than the next guy. Still, if I am sure that there is an inaccuracy in the content, I will try to check it out in order to present it correctly.

Hashem should help that no mistake come out through my hand, and that the zchus of all the Tzaddikim should arouse Heavenly protection for us and our children, ad olam.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

In the Rosh Chodesh davening we add Barchi Nafshi, a perek from Tehillim (a chapter from the Book of Psalms) which speaks about the creation and the cycle of life in general, and the (lunar) month in particular. During these last couple of months since we have been witness to the destructive force of the tsunami, I was inspired to say a short vort that came to mind. I do not intend to pass judgement on any person nor any nation, I leave the application to the reader, my whole intention is only to provide food for thought.

Respect The Boundaries

We read in Tehillim (104, 5-9), “… Who laid the foundations of the earth, so that it not topple over forever. You covered it with deep waters as with a garment, the waters stood above the mountains. At Your rebuke they fled, at the voice of Your thunder they hastened away, they flowed up the mountains, and then flowed down to the valleys which You established for them. You set a boundary (the sand on the shore) that they may not pass over, that they may not return to cover the earth.”

Gvul samta bal yaavorun. The Aibershter made boundaries that (the water) should not overstep. He also created boundaries (for us), Mitzvos and prohibitions, that we should not overstep. Is says regarding certain transgressions that it brings a mabul (massive floods) to the world. I understand that when we respect our boundaries and don’t go stepping out of line, don’t go mixing into areas in which we don’t belong, that this can arouse a Heavenly Hanhaga of shemira in this matter, that the waters should also not overstep their bounds. Respect the boundaries, don’t fear tsunami.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

I have been sitting on a question for decades which has to do with Parshas BeHaaloscha, (Parshat Behaalotcha) that suddenly this year I had an insight that may resolve the issue.

Fast of the First Born

I am a bechor. Every year on Erev Pesach we have the fast of the first born. It’s interesting when you learn the sugya from the Reshonim through the Mishna Brura that the issue of making a siyum to potor ourselves from the taanis, which is the accepted practice today in all circles with whom I am familiar, is almost a non-issue. It seems that in previous generations the bechors actually fasted.

Taanis Bechoros and Makas Bechoros

At any rate, as the reason for the taanis (taanit bechorot) the Mishna Brura brings from the Tur “in remembrance of the miracle that they were saved from Makas Bechoros.” This relates to what it says in our parsha (8,17), “Ki Li Kol Bechor … For all the firstborn of the children of Israel are Mine, both man and beast, on the day that I smote every firstborn in the land of Mitzrayim, I sanctified them for Myself.”

I ask: the whole concept of the ten plagues was only for the Mitzrim, not for the Yidden. Dam, they had to buy their water from us for that week, tzefardaya, kinim, these plagues were only for the Mitzrim. By arov the Almight’y said explicitly (8,18), “Ve’Hiflaisi … and I will separate in that day the land of Goshen in which My people dwell that no arov be there, in order that you should know that I am the L-d in the midst of the land. And I will put a division between My people and your people…” See the Ramban that even though the previous plagues were also just for the Mitzrim, still those plagues were relatively non-moving. But with wild animals it was an extra Kiddush Hashem that they stayed out of Goshen.

Then again for the plague of dever – VeHifla Hashem bain mikneh Yisroel lebain mikneh Mitzraim. And Pharaoh sent, and indeed there was not a single one of the cattle of Yisroel dead. With the hail also it says, “Only in the land of Goshen where the children of Yisroel were, there was no hail.”

Makas Bechoros was the shpitz of all of the plagues, delineated from the beginning: “Thus says the L-d, Yisroel is my son, my firstborn, and I say to you, let my son go, that he may serve Me, and if you refuse to let him go, indeed I will slay your son, your firstborn.”

Therefore I ask: why did there have to be a special protection for the Jewish firstborn, what was the miracle that they were saved? Why should they die? And additionally, why do the bechoros nowadays have to fast, lech’ora it would make more sense that the decendents of those original bechoros in Mitzraim should have to fast, because they are alive today because of the miracle. But what did I do?

I suggest to answer this question as follows, first prefacing another question. The kitrug at Yam Suf, Halalu etc. etc. (I invite you to read my article on the Seventh Day of Passover where I dealt with this issue in depth). I ask: why didn’t anybody think to stand up to the samech mem and answer him, “who told you that the Mitzrim are getting it over the head for Avoda Z, that you have such a kitrug? They’re getting their punishment because they unjustly persecuted the Jewish people all those years.” The Reshonim speak about the question, what was the sin of the Mitzrim, wasn’t it the Divine plan that the Yidden go down to Egypt to be subjugated there? The Torah commentator Rashi, the Ramban, the Rambam. I don’t wish to go into this point here. But each one, according to how he resolves the question, will explain why the Egyptians got punished for what they did to the Yidden. So why can’t you say that the makos on the Yam were for that and not for Avoda Z?

I suggest to understand that it is within the realm of Heavenly Hashgocho to give collective corporal punishment to the nations where required. Yisurim, pain and suffering. And even though one particular individual may not have sinned per se, still oy lerasha oy leshchaino. But the death penalty, which was for every single soldier who was ordered to race after the Yidden to trap them on the banks of the sea, for this punishment it has to be that each individual was guilty for something for which he deserves the death penalty. I can easily imagine that not every single soldier in Pharaoh’s army was guilty of unjustly persecuting the Jews. Therefore the psak that everyone should die there on the yam had to be for something that everyone was indeed guilty of, A. Z. And so the kitrug, Yankeleh, you’re any better?

So too, in Makas Bechoros, a gevaldiga kliya, where each and every family lost at least one person, in particular the oldest child who stands after the parents as the head of the household, I can even more understand that not every single Egyptian firstborn was guilty for the sin of the generation, each Rishon according to how he learned. Therefore the psak had to be for something else, something that had to do with the intrinsic gadlus that the first born son should hold himself extra careful, “muram me’am”, in order to be a good example for the rest of the family and for society. Something for which everyone was indeed guilty, maybe the same sin for which they got it at Yam Suf. And in which case a similar (or perhaps the same) kitrug would have been there in Mitzrayim, and for that Hashem Yisborach had to save the Yiddishe bechoros.

* * * * *

I told the above Torah to my chavrusa and asked him if he ever heard an alternative explanation to my question on makos bechoros, and how did he learn himself all the years. He told me that he doesn’t remember seeing this question discussed, but that he always understood in the spirit of that which they say that the ten makos were keneged the 10 maamoros, and that makas bechoros was keneged the maamar of Beraishis. Therefore in Makos Bechoros there perforce had to be a bitul of the Beraishis, which would include the Yiddishe bechoros as well.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

Yesterday a black cat crossed my path. Actually it’s something that happens to me once every couple of months. Nu, what do you say, should I expect bad luck? Is a black cat crossing your path something to worry about?

When I was answering shaylos (queries in Jewish Law) for Ohr Somayach’s Ask the Rabbi way back when, I received a shayla from somebody whose mother, if I remember correctly, had a bit of a accident with the car, and busted the side mirror. Soon after that a whole series of unfortunately events started occurring. Asked the sho’el, her son, is it because my mother broke the window that all of a sudden we’re having all this bad luck? And what do we do?

Now, I had what to write, but I wanted first to bounce it off an older sage, and engage him with an attack of questions that I imagined that the asker could ask, in order to develop and crystallize my line of thought. What came out, and what I wrote, is that even if we say that chochma bagoyim ta’amin, and that they have a certain grasp on spiritual metaphysics, bottom line, the framework of mazalos works differently for Klal Yisroel than it does for the Umos, and all of these accepted traditions have no place in Jewish belief. And therefore he can completely disregard the issue of the mirror.

Just that if he sees that his family is the recipient of unfortunate circumstances like he says, this is a message from Shamayim that more is required from him that what he is currently doing in “Sur MeRa VeAsay Tov”, and that he should make a cheshbon hanefesh and do Tshuvah. I write in brief, this is not the place to delineate exactly what I told him.

There was a time when I would chazer, review, the above adage when our charcoal feline friend happened to traverse a perpendicular route to yours truly’s, I would say to myself “the maarechet of mazalos works differently for the Yidden, ain mazal leYisroel…” but even that I’ve stopped doing already.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

For the last five years I have to take Coumadin (Warfarin) regularly to keep my INR elevated and fixed.

Coumadin Dose

A year ago I found out the hard way that I have to be stricter than the average Coumadin user in terms of the range that I can permit myself to sway up and down. Now, an INR which is too high is dangerous for anybody, but I discovered that the lower part of the range that my surgeon told me was acceptable, for me is not acceptable, and I have to be more exacting not to let my INR sway too much. At that point I switched from doing blood tests ~ once every three weeks, to twice a week.

Now, I am not a medical professional, and I’m not allowed to give medical advice, and you’re not allowed to listen to me for such advice. But I will tell you a story that may be helpful to you. I found that when I started to break the one milligram pill into halves and started taking X.5 mg doses, that my INR became much more stable. Whereas before when I was taking for example 5 4 4 5 4 4 5 4 4 etc., when I checked my INR it was not uncommon that it was out of the acceptable range (for me) and bordering on being dangerous, when I switched to 4.5 - 4.5 – 4 – 4.5 - 4.5 – 4 etc., which on a weekly basis is more or less the same thing, I found that the INR level didn’t fluctuate as much, and I always remained out of danger.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

Would the person who found my article by entering into the search engine “Yachol MeRosh Chodesh Hava Mina” please contact me on the contact form. I would like to know how you learned.

Actually you found a copy of my article on my newpaper site (which is no longer used for Jewish content). The original is here on this blog, my author blog, H E R E.

Thank you.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

This is what I wrote to the fellow who put a comment on my site from the website about Japanese Tea Set.

Keyword Japanese Tea Set

Thank you for leaving a comment on my blog. You asked about which blog platform I’m using. I am using WordPress with a Semiomantics XO script. Actually I am in the business of setting up such blogs for clients, if you are interested in receiving a quote, go back to my blog and click on Contact on the navigation bar, and let me know basic details of what you’re looking for.

Best of luck, I see that this blog is basically new. I don’t see that you are trying to sell Japanese tea sets, because there is no funnel to a Paypal button, and no ad, just Google ads. I understand that you are going for Adsense clicks. Just pick your keywords carefully, “Japanese Tea Set” although it has 5400 monthly hits (3600 by phrase), it has a million and a half global returns, and 51,000 phrase returns. That’s not going to be easy to rank well, even with putting 100-1000 comments on people’s blogs. Don’t forget that these links are no-follow links.

The best way to “beat Google” at the game, when they have 100s of experts working around the clock to stop people like you (and me), is to truly produce a lot of quality content.

Best of luck,

Boruch Rappaport

Within 10 Minutes ~240 Out of 1.5 Million Returns

"Phrase Search" ~160 / 51K Returns

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

For my take on whether to say Lamnatzai’ach on Isru Chag, Click Here.

Isru Chag Pesach

Yesterday was Isru Chag Pesach here in Israel. After davening a Yid came over to me and commented, “Pesach just flew by, didn’t it?”

I answered him, “Sometimes we can appreciate what they have in Chutz Laaretz, two day Yomtovs. Never mind the second seder, even the last day when we celebrate in different formats Krias Yam Suf, I could have used an extra day to digest it all.”

Said my friend, “After all that work, it’s hard just to go back and put away the dishes and then be back on ‘square one.’”

I answered him, “Why ‘Square One?’ Say ‘Square Eight’. You’re a different person now, you’ve left Mitzraim, you’ve crossed the sea. It’s only upward from here. Hayom Shivah Yamim etc. LaOmer.”

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

For my previous deeper article about the Seventh Day of Pesach, Click Here.

More About the Seventh Day of Passover

Yetzias Mitzraim and Krias Yam Suf are two parts of a whole — G-d’s gevaldika redemption of the Jewish People from Mitzraim, Egypt. On the first day of Pesach the Yidden were taken out of Egypt, but the Egyptians remained in tact, licking their wounds. But on the Seventh day of Pesach, when they drowned in the sea, they ceased to be, nisbatel bemetzius.

It is brought down in many places that a tikkun for certain things is that when saying Shiras Hayam, to recite it with great Simchah, joyfully, imagining that you passed through the yam and were saved. I am writing at home where my computer is, and it could be that there is a certain non-exactness in that last sentence. At any rate, my impression all the years was that it was talking about the recitation of Shiras HaYam each day, but the Rav who hosted Leil Shivii Shel Pesach a few nights ago took it to mean to relate to Shevii shel Pesach. When I heard those words I stopped listening to the rest of the drasha, and I started to imagine.

For indeed I myself, and I am certain that I am not alone in this, coming where I’m coming from, what Hashem Yisborach has shlepped me out of, and yet where I am today: The not-good influences are still around to attack/tempt (the Mitzrim behind), the shmutz from which it takes a powerful effort not to be affected (the wild animals to the sides), and even forces from above, so to speak, like this hacker which wreaked so much damage to my sites after I built them up nicely (the mal’achim from above), I feel surrounded by spiritual and physical threats. And I understand that if I would really make a concerted effort, ney, more than a concerted effort, a Mesiras Nefesh on the level of Nachshon Ben Aminadav, to go the whole way, I am sure that I could be poel that all of these things, in relation to me, could be nisbatel bemetzius. However I also realize that I am not holding by that at this time.

However my heart tells me, and this I will share with my readers, that it seems to me, that if one really uses the Chag of Pesach, and in particular the seventh day of Passover, to raise himself up in Emuna and in Kedusha, that he can accomplish a lot.

Hashem Yizakainu.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

I got real excited when I heard Parshas HaChodesh last Shabbos, when I realized that when Moshe Rabbeinu told over Parshas HaChodesh to the Yidden in Egypt, that this was basically the Besora, the tidings, of the upcoming Geula in two weeks time. Moshe Rabbeinu basically said to the Yidden, “Another two weeks, and we’re out of here…” and gave them final instructions for the Avodas Hashem which was incumbant upon them, the Avoda of Pesach.

Pesach is coming!

Then I thought, wait a minute! This is actually our Besora also! Not the Besora that we are waiting for patiently or impatiently from Eliyhu HaNavi, but listen! In another two weeks is Pesach. Pesach is coming! And when the spiritual illumination of Pesach comes again, we also leave our Mitzrayim, like the seforim say. Not just “viewing ourselves ke’eilu…” in the simple sense, rather in reality, each person, in a nistar sense or in a revealed sense, each one according to his level, his sensitivity, and his preparation, each one goes out of his Mitzrayim in a very real sense. Yes, in another two weeks, and we’re out of here!

Then came the struggle. I asked myself, if Elyahu HaNavi would come today and tell us really in another two weeks the final galus will be over, would I go back to work? Would I sit down at the computer again? Or would I finish up whatever Choshen Mishpat dictates to me, and then spend my days in the Bais Medrash and get my act together while there’s still time?

But isn’t that indeed what’s happening? Pesach is coming! Do you believe or you don’t believe (I ask myself)? Yes there’s a difference, but how can I justify trying to finish projects like setting up my online shop, when the time is short and to spend it going through Meseches Pesachim, and Tur and Shulchan Oruch Hilchos Pesash, and maybe the Ramban and Ohr HaChaim Hakadosh on Shmos Va’Aira Bo, maybe the Shloh Hakadosh, or maybe Kisvei Arizal, can only maximize the experience which I am really capable of with Heavenly Help and which I yearn for during Pesach?

I guess the difference is that what our Pesachim have been until now, until Eliyhu HaNavi will be mevasair the Geula, have been basically in a nistar-dika way. Real, yes, really. But not yet the dream that we yearn for, that we wait for daily. After Pesach, if chalila va’chas the Meshiach doesn’t come by then, I will still have the struggle to bring in parnassa, benafsho yavie lachmo.

But Boruch, I say to myself, at least make a compromise, don’t give up your whole Pesach for an online store. Better to give up the online store for a whole Pesach.

Sigh. Thus the struggle.

Hashtah Hachah. Today we are here. Tomorrow? Maybe I’ll win the struggle.

We should see still this year the fulfillment of the prophecy that like that days that we went from Mitzrayim He will show us wonders. Chag Kosher Ve’Somayach.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

I want to thank everyone who sent me contributions for Matanos La’Evyonim. I added my own money to round it up, and gave it to the family on Sunday morning, yud dalet, exactly as it’s supposed to be. I sent everyone an email thank you to your Paypal account address, but I wanted to publicly express my appreciation and to praise you as well.

Tizku LeMitvos. A ganz yor freilach.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

Ladies and Gentlemen, would you please welcome warmly, a site that I recommend, a site named Hemorrhoid Relief.

http://articles-4-u.com/hemorrhoid_relief/

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

In my previous post, “My Targeted Keywords“, I discussed the pleasant surprises that I had when Google Analytics reported that people found me on keywords that I targeted specifically. Here I will give some examples how I made it on keywords, including those that I didn’t particularly target, to the Google Top 10. Again.

Rappaport Marketing

Somebody found this site on the keyword, “Rappaport Marketing”. I was number one. You might thing that this is not odd, after all, how many Rappaports are there in the world? That’s what I thought until as I kid I visited my grandmother in Manhattan, and I looked up Rappaport in the New York City phone book and I found pages and pages of Rappaports and Rapaports, and Rappoports. I think that number one is an accomplishment.

The Virtue of Tzedaka

Someone else found my Author Blog under the keyword “The Virtue of Tzedaka”. That makes sense, I wrote an article with the title The Virtue of Tzedakah. Now, Virtue of Tzedakah is not a particularly traffic rich keyword, and indeed I did not really target it per se. I was targeting Tzedakah, with which I wasn’t diligent enough meanwhile, I am still indexed below 200. The blog needs more posts to capture “Tzedakah” which is the harder, more general keyword. But on the post slug I indeed ranked. This is not the first time someone found me on a longer tailed keyword, I think they also found me on “tzedakah and sacrifices”, if I remember correctly. Anyway, here’s Virtue:

I ranked number 5, before Chabad even, and that’s an accopmlishment! But that’s because I had the keyword as the post slug and they didn’t. What’s interesting about this case, is that the article fed down though my network, and I had multiple listings, here:

That’s six listings amongst the first twelve.

Indeed, here is “Tzedakah and Sacrifices”, I am still on top out of 88,000. This is also a post slug:

Conclusion:

This script that I am using on this author blog is a script that does its job, and brings reasonable search engine targeted traffic. Not 1000′s of hits a day, for that you need professional SEO work from someone who takes an arm and a leg for a monthly fee. But this script costs for a license, including setup and integration and basic customization a one time fee of well under a grand. For further information, if there is already a “Shop” tab on the navigation bar, click it. Until then, ask me for a quote on the Contact Form.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

A year ago I wrote a very nice and moving story about Machatzit Hashekel, which I mistakenly spelled in a non-Google friendly manner. To read it, click here.

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.

Reb Meir Schuster is a man who requires no introduction.

The Reb Meir Schuster Tribute Website

I just heard of the launch of the Reb Meir Schuster Tribute Website.

I personally met Reb Meir Schuster maybe twice, not much more. I didn’t come through that path, yet Reb Meir Schuster was a living legend even for us who didn’t have direct contact with him. During his life’s work he was conscientious and exemplary in doing the Avodas HaKodesh which is really an obligation on us all.

I consider it my honor and privilege to do my part in advertising this resource for Jewish Beliefs, the Reb Meir Schuster Tribute Website.

Please see the site here:

http://www.rebmeirschuster.org/

Author: Boruch Rappaport If you enjoyed reading the above, please consider following future tips and strategies by RSS reader, or Email delivery.