  |
|
| |||||
The first thing that is important to remember in these days of preparation for the desired day of the Giving of the Torah is that the condition and prerequisite for success in Torah is good middos.
These are the opening words of the Mashgiach of Yeshivas Mir, HaRav Binyomin Finkel.
Without good character traits one cannot succeed in one's study! This is in strong contrast to that of secular studies. If one aspires to become a doctor, he must have a good head and talent. Talent is certainly a gift, especially if one knows how to utilize it properly. But in order to succeed in Torah study, one must acquire its tools and prerequisites. The Chazon Ish writes in a letter that one must acquire many attributes before gaining a possession of Torah.
We have begun reciting Pirkei Ovos on Shabbos, where it says, "If there is no Torah, there is no derech eretz, no decency or proper conduct; if there is no decency, there is no Torah."
We do not need explanations or reasons why it is imperative for Torah students to continue in their study without interference. They are upholding the world; they are assuring the security of the Jewish people. They are the pride and crown of Creation and the very foundation of Klal Yisroel. Up till here, our introduction is plain and clear.
But let us for a moment view things from the viewpoint of those who demand 'a sharing of the responsibility,' of those who insist and guarantee morning and evening that whoever enters the army as a chareidi will emerge from it as the same chareidi, without any changes.
Whoever wishes to know the value of these assertions is referred to the head of the Hesder organizations, Uri Pinsky, to realize how the army carries out its promises regarding those students of the Hesder program who comply with their draft orders and enter army duty.
In a Knesset discussion between the Foreign and Security committees, Uri Pinsky declared, "I wish to draw attention to the challenging problems of carrying out the orders of the joint demands of the army service both in routine times as well as in emergency situations. The army is well aware of this subject which has been aired dozens of times," he began.
Part I
This article was first published 30 years ago.
The Beginning of The End
Eighty-five years ago, on April 2, 1940, the Germans began erecting the wall of the Warsaw Ghetto. This fact is not just another stale item in the annals of Jewish history. The erection of the wall that would enclose the future Ghetto, and the eventual transfer of Jews into it, is a segment of history which should not be forgotten.
Warsaw was once the metropolis of Polish Jewry. It was the home of the largest community in Europe. Nearly three hundred and fifty thousand Jews made their home in Warsaw. Many were eminent rabbonim, tzadikim and talmidei chachomim.
The cobblestone streets of Warsaw were trod by anshei emes, ohavei Hashem and yirei Elokim, and people said that the Shechina permeated its atmosphere. One could sense the kedusha in the lives of Warsaw's inhabitants and a sense of internal unity pervaded it.
Warsaw was a nucleus for limud Torah, a stronghold for chassidus and Jewish vitality. The shtiblach and batei midrash of Warsaw once resounded with Torah at all hours of the day and night. The teeming streets and alleyways once echoed the lofty aspirations of the Jew: to serve Hashem Yisborach beleiv sholeim.
Hundreds of kehillos in Europe experienced the same horrible suffering in the Holocaust, and by selecting this one city that was annihilated in WWII, we can give an in depth review of the specific hardships encountered there. Moreover, Warsaw was a microcosm of frum Polish Jewry in that period.
In particular, studying the tragedy of the Warsaw Ghetto affords us insights into the spiritual resistance of the Jews. While secular Holocaust literature is replete with legends of the Warsaw Ghetto uprising, the physical resistance, much less is known about the intrepid spiritual resistance of Warsaw Jewry and the mesiras nefesh to keep Torah and mitzvos in a labyrinth of agony.
This is far more significant for us, as it affords us a dramatic illustration of fulfillment of Hashem's will. It fortifies our inner reserves to live for this sacred mission; leyir'o, le'ovdo, ule'ahavo (to fear Him, to serve Him and to love Him). In this way, studying the Warsaw Ghetto can affect our lives forever.
This Google Custom Search looks only in this website.
Outstanding Articles From Our Archives
IN-DEPTH FEATURES
Toward the end of the winter of 5703 (March 1943), the Agudas Yisroel of Switzerland gave Rabbi Alexander Zusha Friedman Hy"d a Paraguayan passport. With the passport in his pocket, he was taken to the Trawniki death camp. That very winter, he was murdered by the Nazis.
In the death camp, a great soul went up to Shomayim, the soul of an illui, a genuine chareidi activist who courageously battled the spirit of the times, a thinker, an author and an outstanding speaker, an educator, who produced many students and raised the glory of Torah in Poland. He left behind many works, the most famous being Ma'ayono Shel Torah on the weekly parshos.
This set occupies a notable place in nearly every Jewish home. It was perhaps the first of the popular modern anthologies. It showed the way for many who followed, and is still consulted by many.
Many speakers know that if they need a good vort, a pertinent interpretation from which they can develop a discussion, one saying from Ma'ayono Shel Torah will serve to fan and enthuse the hearts of their listeners, and will serve as a source of much light.
Ma'ayono Shel Torah is, true to its name, a well which flows with pure waters -- waters which restore the soul and satiate the thirsty. But the topic of our essay is not the sefer, but its author. Who was that Jew, Alexander Zusha Friedman, mentioned on the title page of the book? What did he accomplish on earth? What did he bequeath to successive generations?
Background
Alexander Zusha's father was Reb Aharon Yehoshua Friedman. Alexander was born in the Polish city of Sochotchov a hundred years ago, in 5659 (1899), where he served as a shamash in a shul, and earned a very meager living. His wife helped him by traveling to various fairs and markets with her wares.
Their son Zusha amazed everyone with his talents. When Zusha was only three he knew all of Bereishis by heart. When Zusha was nine, his melamed told Reb Aharon: "Your son has nothing more to learn from me. I suggest that you place him in the yeshiva of the Admor of Sochotchov."
Opinion & Comment
"You shall then count seven complete weeks after the day following the [Pesach] holiday when you brought the Omer as a wave offering, until the day after the seventh week, when there will be [a total of] 50 days." (Vayikro-Emor 23:15)
"You shall count seven sabbatical years, that is, seven times seven years. The period of the seven sabbatical cycles shall thus be 49 years." (Vayikro 25:8)
There is a count of days, the Sefiras HaOmer, in which Klal Yisroel is presently engaged. Each individual performs this count himself.
There was also a count of years, which even in Temple times received little publicity. Yet, it is also among the Taryag Mitzvos. At the beginning of every year, the Sanhedrin counted the number of years that had passed since the last Yovel year. When the fiftieth year arrived, the Sanhedrin would sanctify it as the new Yovel year (Rosh Hashanah 8b).
This mitzvah only applies when all of Klal Yisroel lives in Eretz Yisroel. For only then is the Yovel year observed (Rambam, Hilchos Shmittah Veyovel, 10:3).
The count of the Omer, although still fulfilled, is only derabonon nowadays according to many authorities (Mishnah Berurah 489:25, Biyur Halocho ad loc.)
Here we have two counts of 49 -- one well known, the other not. Is there any connection between them?
At first glance, there are some superficial similarities. Something unifies these two mitzvos on a deeper level as well. At the same time, each bears a unique message.
HaRav Avigdor Nevenzahl, rav of the Old City of Jerusalem, brings out the common meaning of these mitzvos (Sichos Lesefer Vayikro): "First of all, we must understand the meaning of counting. Why is it necessary to count every day? If the point is to calculate the number of years (or days), every Jew could make this calculation in the way most convenient to him -- such as buying a calendar.
|
|||||
.jpg)
