טיפע רעיונות פון הגאון רבי אביגדור מיללער זצ"ל

געשמאקע ארטיקלן און בילדער וכדו'

די אחראים: אחראי, געלעגער

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זיך איינגעשריבען אום: זונטאג נובעמבער 22, 2015 6:08 pm
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תגובהדורך מונאוויטש » דינסטאג ינואר 09, 2018 6:38 am

סידיראם האט געשריבן:א גוט ווארט ששמעתי בשם ר' אביגדור מיללער זצ"ל.

איינער האט זיך אפגערעדט פאר אים אז ער איז נישט אין קיין גוטע גיסטע צוליב די וועטער וואס איז היינט פארכמורעט.

האט ער געענטפערט קורץ און שארף מיט זיין זיסן טאן:

"איך האלט אז "דו" ביסט שטערקער פון די וועטער"!

געוואלדיג!
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זיך איינגעשריבען אום: זונטאג נובעמבער 22, 2015 6:08 pm
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לבשי בגדי תפארתך

תגובהדורך מונאוויטש » דינסטאג ינואר 09, 2018 9:11 am


Must all religious people dress like they are in mourning? Why should they all dress in black?

Black is not a sign of mourning, black is a sign of nobility. They dress like an important person. Don't you know, many senators wear black homburg hats. They used to anyhow. Senators used to wear black homburg hats. It's a sign of importance. And so when Jews wear a black hat, it's a sign that they are "Mamleches Kohanim", it's a nation of important dignified people. And that reminds them that their behavior should be dignified. Now it doesn't mean that if you wear a white straw hat, that you are permitted to be undignified. Nevertheless, when people choose dignity in their garments, it has a very big effect, an unfailing effect on their character.

And so, when you dress in a dignified way, you become dignified. And that's why it's always important for men and women to remember, dignity in clothing.

We have to learn how important it is to be dignified in dress. That's what Hakadosh Baruch Hu wants at all times. And that's going to change a man's inner behavior, his mind is attuned to his externality.
מפתח צו מיינע אשכולות.

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זיך איינגעשריבען אום: זונטאג נובעמבער 22, 2015 6:08 pm
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דעת תורה

תגובהדורך מונאוויטש » דינסטאג ינואר 09, 2018 3:43 pm


Da'as Torah, what does that mean?

Da'as Torah means: It states that the person who walks in the ways of the Torah, thinks in Torah, after a while na'aseh ki'mayan hamisgaber, he becomes like a fountain that produces its own water. Now pay attention!

Some people are like a bor sid, like a cemented pit. When it rains into the pit, the pit becomes full of good fresh rainwater. But the rainwater is only what's in the pit, when you use it up, nothing is left. Some people know only what they learn, but when you learn and you practice, and you become a different personality, then not only are you a pit, you become a spring, a well, and water comes out of the earth of its own, a mayan hamisgaber.

So when a person becomes a mayan hamisgaber, then everything that he says is Torah, even though it's not written in the Torah. Shimon b'no omer, kol yomei godalti bein ha'chachomim v'lo matzasi la'guf tov ela shtika (Avos 1:17). I never found anything better for the body than keeping quiet. It's good advice by the way, best advice to keep quiet, it's good for your health. Now where is it written, he said lo matzasi, I didn't find it. Why didn't he quote a posuk? You don't need a posuk, lomo li kroh, sevoroh hu, you don't need a posuk, it's a sevoroh. Once you gain da'as Torah, your mind is worked out properly then whatever you think is called Torah.

That's why we have to listen to our chachomim. If a chochom toroni, a great man who is full of Torah says something, it's not merely what he learned. Don't tell him, "Where does it say, show me the siman and se'if in Shulchan Aruch?" Never mind, it's not in Shulchan Aruch, it's in this Shulchan Aruch he says. Da'as Torah is something you have to listen to, because a man's mind becomes a fountain and Hakadosh Baruch Hu wants us to listen to that.
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זיך איינגעשריבען אום: זונטאג נובעמבער 22, 2015 6:08 pm
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דאגה בלב איש ישיחנה "לאחרים"

תגובהדורך מונאוויטש » דינסטאג ינואר 09, 2018 4:04 pm


Isn't it unhealthy to keep things inside when a person keeps quiet?

Now you have to know, there's a lot of garbage that is being taught by psychologists. They say, talk yourself out. Which means as follows: open your big mouth and make as much trouble as you can, and then you're going to come to us at a hundred dollars a visit. I once spoke to a man who went to a psychologist, I asked how long have you been going? Twenty five years. Did he help you? No, he didn't help me but they made me understand my problems better, and he made them understand that he has a lot of money to spend for nothing.

If a person wants to unload himself, he should do it to another person who is an understanding and wise person; go to a chochom. Yeilech etzel chochom, and tell him the problem and the chochom will tell you, it's not so terrible, it'll pass by, don't speak about it to your husband or to your wife, tomorrow it'll be different. He goes home or she goes home, tomorrow it's all forgotten. If they open up their big mouths and talk it out to his wife or to her husband, they start a fire, the fire gets bigger and bigger, word for a word, who knows what's going to happen.

Therefore, daaga b'leiv ish yesichenu l'acheirim. If you have a worry in your heart, speak to somebody if you wish; don't tell your husband your rancor against him, don't tell your wife your resentment against her, don't say that, no, it makes trouble. Don't say it to your in-laws, don't say it to anyone.

If you can't find a person who is responsible and capable, don't say anything. If you have a Rebbe, go to your Rebbe, he'll hear you out, he'll give you a glett (loving touch), he'll say "Chaim'll don't worry about it, it's nothing, my wife does the same thing to me, too."

And so if you keep quiet then you'll lead your grandchildren to the chupa together.
מפתח צו מיינע אשכולות.

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זיך איינגעשריבען אום: זונטאג נובעמבער 22, 2015 6:08 pm
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קשה אשה רעה כיום סגריר (יבמות ס"ג ב)

תגובהדורך מונאוויטש » דינסטאג ינואר 09, 2018 4:21 pm


Why does the gemara say, kosho isha ra'ah k'yom sagrir, a bad wife is like a rainy day. Isn't a rainy day a good thing?

Let me explain to you. There was a man, Rav Chiya, whose wife would aggravate him, nevertheless when he would find something in the market fitting for his wife, he would wrap it up in his shawl and bring it to her. Rav asked Rav Chiya, "but does she not aggravate the master?" R' Chiya said to him, "it is sufficient that they raise our children and save us (from sin), therefore I show her affection".

It means this: if a person has the sense to utilize a rainy day, water is falling min hashomayim!! They're diamonds, the drops that fall from the clouds. Each drop..al kol tipah vtipah, it's a nusach we say, for every drop I thank You. It's a miracle, where did it come from?

It comes from the ocean, you can't drink ocean water. It's distilled by the sun and rises up as water vapor and it's beautiful water, clear now, perfectly clear to drink. If you understand what a blessing rain is, certainly a rainy day is a great blessing, but many people are unhappy on a rainy day. You're not able to go out, you're restrained from doing good things, so in a certain sense a rainy day can sometimes be a disadvantage. Now, a rainy wife is a big brocho if you make use of her, certainly you appreciate her, she's doing so many good things for you. The fact that she opens her mouth frequently and scolds you, what about it? Lfum tzara agra, the more you're able to control yourself the bigger the reward.

Toleh eretz al blima, al mi sh'bolem piv b'shas meriva, how big is the zechus for the man that keeps his mouth closed during the time of a quarrel, a very big zechus to keep your mouth closed. You're the winner! If you didn't have a wife like that you wouldn't have that zechus. Everytime she scolds you and you keep quiet, toleh eretz al blima, that zechus is tremendous. Of course a wife who encourages you all the time, who praises you and gives you kavod, alright… there are certain benefits there too.

And so, it's a beautiful moshol to compare a scolding wife to a rainy day.
מפתח צו מיינע אשכולות.

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זיך איינגעשריבען אום: זונטאג נובעמבער 22, 2015 6:08 pm
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ויאמר אליו אדום לא תעבור בי...

תגובהדורך מונאוויטש » מיטוואך ינואר 10, 2018 1:47 pm


Is it an aveiro, is it a sin, to go through a red light?

It is one of the very biggest sins. First of all, you're endangering your life, and a person that endangers his life should know that Hakadosh Baruch Hu, even though He saved the man's life He's going to collect his mitzvos from him. It'll cost him many years of tefillin, many years of tefilla, many years of krias shma. M'nakin lo m'zchuyosov; they'll deduct from his mitzvos when he put himself in danger.

In addition however, he put other people in danger; it's a very severe crime. It's considered as if he is a shofeich domim even though he didn't kill anybody. When he put himself in a situation where he could kill someone, it's considered as a shofeich domim potentially and that's a tremendous sin.

We have to understand that. People who are reckless in driving, are doing something that's the opposite of the will of Hashem and asidin litein es hadin, no question about that.
מפתח צו מיינע אשכולות.

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זיך איינגעשריבען אום: זונטאג נובעמבער 22, 2015 6:08 pm
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צינים פחים בדרך עקש שומר נפשו ירחק מהם (משלי כ"ב ה')

תגובהדורך מונאוויטש » מיטוואך ינואר 10, 2018 1:56 pm

הכל בידי שמים חוץ מצינים פחים (שפעמים שבאין בפשיעה. רש"י) שנאמר צינים פחים בדרך עקש שומר נפשו ירחק מהם. (כתובות ל.)


Why is it that the common cold is the only thing that does not come from Hashem?

You have to qualify that statement. The things that a person causes by his own negligence to himself are his own doing. Let's say if a man walks up to this wall, and he makes a charge with his head against the wall, and he has a headache tonight. So this man is lying in bed, his head is throbbing, and he's thinking... ma zos asah Elokim lanu, for what sin did this come to me? That's a good question.

The answer is, for the sin of butting your head against the wall, and that's a big sin. So if a man is lying in bed with a cold and he's thinking, he should think, but first of all before he thinks about any other thing, he should think... did I go out without a jacket? That's number one.

Or did I go to sleep too late last night, so I lowered my resistance? I could have gone to bed on time but I was looking in the newspaper till too late at night and in the morning I woke up and I didn't have any energy. Therefore when the germs started floating in the air on an "airplane" or a piece of dust and I breathe it in, so my mucous membrane has been breached because my resistance was lowered, and that's why it found a nest in my throat.

So why blame Hakadosh Baruch Hu for what 'you' did?!
לעצט פאראכטן דורך מונאוויטש אום מוצ"ש ינואר 13, 2018 9:36 pm, פאראכטן געווארן 2 מאל סך הכל.
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SPUSMN
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זיך איינגעשריבען אום: מאנטאג יוני 06, 2011 11:01 am
לאקאציע: בתוך עמי אנכי ישבת

וויאזוי זענען מיר אין פארגלייך צו די פריערדיגע דורות

תגובהדורך SPUSMN » מיטוואך ינואר 10, 2018 4:00 pm

How Do You Compare To Earlier Generations?

When the prophet (Isaiah) said, "Your hands are full of blood," he was referring not to bloodshed but to negligence in caring for the needy.... The prophet denounced them for not doing more (although their deeds far excelled ours), and in the parlance of prophecy this was called "sin," "deeds of Sodom," and "hands full of blood." If Isaiah were to characterize the best of us today, he would fall short of epithets.

-- Behold, a People

ep·i·thet מיינט צו מתאר זיין
/ˈepəˌTHet/
noun: an adjective or descriptive phrase expressing a quality characteristic of the person or thing mentioned
עת לחשות ועת לדבר - קהלת ג ז

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תגובהדורך מונאוויטש » מיטוואך ינואר 10, 2018 5:09 pm

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לעצט פאראכטן דורך מונאוויטש אום מוצ"ש ינואר 13, 2018 8:37 pm, מאל פאראכטן געווארן 1 סך הכל.
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תגובהדורך מונאוויטש » מיטוואך ינואר 10, 2018 6:14 pm


If a yeshiva man is sitting on a crowded bus and an elderly priest or nun is standing, should he get up and give them his seat?

I say yes, and I'll tell you why. The mitzvah of kiddush Hashem is a priceless mitzvah, and you're going to get in return a lot of goodwill from the world. When you stand up for somebody who has a good excuse to get your seat, he's elderly, so forget about the fact that he represents avodah zara, he represents errors. Still you do it because you want to uphold the banner of kavod Shamayim. It's a smart thing always.

That's why I always say, if you're in a subway and a panhandler gets on with small glasses and a tin cup, and he's looking through the glasses to see who's a good customer, and nobody does anything, nobody even responds with a penny. You take out one penny, not more, make sure it's a penny, and drop it in the cup with the loudest possible clink, and lean back and bask in the glances of everybody in the car. Everybody is admiring you now, especially if you have a beard, a black hat, or a yarmulke, that penny has earned you a thousand dollars in kavod Shamayim. Don't drop in more than one penny however, unless one cannot make enough noise, then you should do it. Kavod Shamayim is too precious an opportunity to let go by.

I once saw on Church Avenue, there was a panhandler walking by and nobody stopped. A poor little Bais Yaakov girl fourteen years old stopped, she took out her little purse and she dropped something in his cup, it made a very big hit. In the big crowded street, nobody stopped except one little Bais Yaakov girl. Whether she should've done it or not, but it made a kiddush Hashem, and it was worth the money. You should always keep in mind to look for opportunities.

That's why frum Jews should always show that they are patriots. Frum Jews at every occasion should try to do things that will make the world approve of you.
מפתח צו מיינע אשכולות.

SPUSMN
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זיך איינגעשריבען אום: מאנטאג יוני 06, 2011 11:01 am
לאקאציע: בתוך עמי אנכי ישבת

וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו ה' בָּאֵשׁ (שמות י"ט י"ח)

תגובהדורך SPUSMN » דאנארשטאג ינואר 11, 2018 2:49 pm

אש לבנה ע"ג אש שחורה (שקלים ט"ז ע"ב)
Why was the Torah given to Israel?

The Jews are a fiery people, created for a specific purpose, therefore they need a fiery Torah. Fire is a valuable tool, but it must be kept within bounds. The Torah was given to the people of G-d to channel their fire and utilize it.

— Awake, My Glory
עת לחשות ועת לדבר - קהלת ג ז

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זיך איינגעשריבען אום: זונטאג נובעמבער 22, 2015 6:08 pm
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ניתוחי המתים

תגובהדורך מונאוויטש » דאנארשטאג ינואר 11, 2018 5:48 pm


Why can an autopsy not be performed?

Because the Torah declares the body of a Jew sacred. The body of a Jew is not to be maimed, and it's against the halacha to be menavel hameis. If people want to experiment, it's only a question of spending a little more money. At one time you could import bodies from India at twenty five dollars apiece, now the price maybe went up a little. An Indian body is exactly the same inside as a Jewish body.

You have to know that the idea of autopsies in Eretz Yisroel is a war of ideology. The academic community there wants to wean us from superstitions; that's what they're mostly interested in. They are not interested in bodies, bodies they can get, but they want to train the Jewish people to give up their superstitions.

Superstition means, supersto, in Latin it means something that stands above you. We hold on to these superstitions, because these are high and noble ideas, they stand way above us. And to these superstitions we have to cling with our lifeblood. We're moser nefesh for them. And if we have to fight with the whole academic community in Eretz Yisroel, all the apikorsim, and the government, that's our duty; it's forbidden for a Jew.

If you chas v'shalom have a relative of yours that dies in the hospital, make up your mind beforehand that if the doctor starts urging you to permit an autopsy, you will say a loud and resounding no. Make it up now, because sometimes the doctor was so nice in the last hours of your relative's life, he sidles over to you now and he makes the suggestion, and sometimes a man might be weak.

So tell him, if you're too weak to say no, tell him I must ask my Rabbi. So walk out to the bathroom and come back and say my Rabbi said no...
מפתח צו מיינע אשכולות.

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זיך איינגעשריבען אום: זונטאג נובעמבער 22, 2015 6:08 pm
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זכר ליציאת מצרים

תגובהדורך מונאוויטש » דאנארשטאג ינואר 11, 2018 6:00 pm


Why is yetzias Mitzrayim, going out of Mitzrayim, mentioned in the Kiddush Friday night?

You have to understand that Shabbos commemorates two great creations. We say yotzreinu, yotzer bereishis (modim d'rabonon), He created us and He created in the beginning. What does that mean, He created us, He created the beginning? He created in the beginning first, and then He created us.

The answer is, He's telling that there are two separate creations in the world, one was He created a nation, a chosen people. Am zu yotzarti Li, I created this nation for Me. The Jewish people are created by Hashem, we're made to order, Te'hilosi y'sapeiru, that they should speak My praise. Yehuda has in it Yud Kei Vov Kei, it's the name of Hashem, but Yehuda means, he shall praise. It means the Jewish people are created for the purpose to praise Hashem, that's our job in this world. Yehuda, he's going to praise for ever and ever.

Now we say there's a yetzira before that, from the beginning Hakadosh Baruch Hu, when He made the world, He had us in mind. So there are two creations, Friday night in Kiddush we commemorate both, zeicher l'maaseh Breishis, and zeicher l'yetzias Mitzrayim. There are two things, maaseh Breishis, creation of the world; yetzias Mitzrayim is the creation of Jewish People.

And it's so important that the world is justified in the fact that there is a Jewish People.
מפתח צו מיינע אשכולות.

SPUSMN
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זיך איינגעשריבען אום: מאנטאג יוני 06, 2011 11:01 am
לאקאציע: בתוך עמי אנכי ישבת

חובת האדם בעולמו

תגובהדורך SPUSMN » פרייטאג ינואר 12, 2018 12:43 pm

מסילת ישרים:

יסוד החסידות ושורש העבודה התמימה הוא, שיתברר ויתאמת אצל האדם מה חובתו בעולמו...
שהאדם לא נברא אלא להתענג על ה'

What's Your Role in the World?

The nations, exemplified by Esav, choose this world; like the creatures that follow their instincts, they live solely to gratify the body. Jacob was entirely unlike the beasts: he was smooth and without hair, to emphasize Israel’s role as the true fulfillment of the human model that lives to serve not his passions but to serve Hashem.

— The Beginning
עת לחשות ועת לדבר - קהלת ג ז

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תגובהדורך מונאוויטש » זונטאג ינואר 14, 2018 3:48 pm

אֶתְהַלֵּךְ לִפְנֵי ה' בְּאַרְצוֹת הַחַיִּים (תהלים קטז), אמר רב יהודה זה מקום שווקים. (יומא עא)


Are we permitted to walk on Kings Highway because of lack of tznius?

Wherever we walk on the streets today is the same problem. A person must fill his mind at all times with noble thoughts.

The Rambam says, only a mind empty of Torah that turns to these things. Of course nature abhors a vacuum, if the mind is a vacuum, so foolish ideas will come in. Every idealistic Jew should make it his business always to have idealistic thoughts, and it's not too difficult. You can train yourself of thinking happy thoughts, joyous thoughts, think about what Hakadosh Baruch Hu is giving you in this world. You see the blue sky, the sun is shining, and the wind is blowing fresh air, and your clothes, malbish arumim, it's warm inside of your clothing. Hashem is causing your heart to beat and your blood is circulating within you in a wondrous fashion, your kidneys are working, purifying your blood.

Your brain is receiving messages from the outside world and arranging all the affairs of your body. The body itself as it functions in a normal fashion is such a simcha to have, such a happiness.

When people think these thoughts, there's no need to have any other ideas in the head except the simchas hachayim. If one will introduce into his mind noble pictures from our great past, he'll think of experiences of our nation; krias yam suf, he'll think of the maan, there's no end of good things in this world to think about.

As you pass the stores, you see food, bakeries, groceries, fruit stores, hazon es haolm kulo b'tuvo, Hashem feeds the world with kindliness. There's so many good things to think about, that there's actually no need that the mind should be vacant and allow the foolishness of the world to enter.

Of course, if a person invites wrong ideas, that's his fault. Let's say he buys a New York Times, he's asking for trouble. He's opening his mind for rishus and apikorsus and immorality. I'm not talking about the meshugaim who bring - through a TV - into their homes gentiles and leitzim; they're asking for trouble.

When a person is trying to fill his mind with kedushah and thoughts of happiness, even simchas olam hazeh, there's so much to be happy! Simchu tzadikim B'Hashem, so much to be happy about in this world. Therefore there's no need that the mind should be empty and allow the wrong thoughts to enter.

And so when you walk on Kings Highway think about the trees... Why are there no leaves on the tree now? Because we don't want any shade, we want the sunshine. In the wintertime, no shade only sunshine. In the summertime you need shade, the trees are giving you leaves and shade. Think about that, isn't that wonderful!! When we look at the tree, study the fact that no one branch grows directly underneath the branch above it. The branches are all spread out like fingers in order to catch as much sunlight as possible. Never does a branch of a tree grow underneath a branch above it, a wonderful thing to see that. When you study the trees on the street you see the niflo'os haborei.

When you look at the sun shining on you, sunlight as it strikes your skin, it creates vitamins, a very important function of the sun. Those who don't get any sunlight sometimes suffer from rickets; their bones don't manufacture enough calcium and get bowlegged. Also the wind, the wind sweeps the air fresh, even cold winds freshen the air and as you breath the cocktail of oxygen and nitrogen, a little carbon dioxide, breathe deeply and it invigorates your blood.

So there is happiness to think about on the street. As you look at the stores, clothing; clothing is a miracle, malbish arumim. Why does cotton grow? Cotton is not for animals to eat, cotton is just a waste it seems. No, cotton is a wonderful plant that Hashem made, vayas Hashem Elokim l'adam u'lishto kosnos ohr, He made garments to cover their skin...

The wonder of wool that grows on the backs of sheep, a sheep eats grass and from the grass produces wool. A sheep doesn't eat wool, it eats grass and it makes wool out of the grass. So when you see clothing stores it'swonderful, malbish arumim... When you pass the fruit stores and you think, in every fruit there are seeds, asher zaro bo, every fruit has seeds, a miracle. How did the seeds get inside of the fruit?

Suppose you opened up an apple and found a quarter inside, it would be a nes, but a quarter is nothing, it's a dead thing, a seed is alive. In every seed there is at least a million bits of information to help it turn into a tree. So when you see a fruit stand, asher zaro bo, everything has a seed in it, miracle, miracle, miracle. So as you pass by the street you don't have time to think of anything but the niflo'os haborei.

Therefore like Dovid Hamelech said, es'haleich lifnei Hashem b'artzos hachayim, he said let me walk before Hashem in the land of the living. The Gemara says in Yuma, zeh mkom shvokim, it's a place where there are markets, and Rashi says where you can buy anything. A place where there's everything to buy, you see chasdei Hashem, you don't have to buy everything, but the fact that's it's available is a very big simcha.
So the streets are a happy place, a person can be a big philosopher in a Torah sense and become an oveid Hashem merely by thinking these thoughts in the street.

Therefore there's no need in the street to waste your mind on the wrong kind of thoughts.
מפתח צו מיינע אשכולות.

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תגובהדורך מונאוויטש » זונטאג ינואר 14, 2018 5:36 pm


How can a Rebbi help a weaker student succeed in learning?

The first thing is, to encourage him. A very big factor in learning is not to give up hope. The truth is, everybody can succeed in learning, it doesn't mean that you'll become a world renowned Gaon, but everybody can succeed in becoming a lamdan. It's only when people find it difficult and they despair, then they can lose out. A Rebbi, if he encourages boys, he'll be surprised with the results. Of course you need help too, but encouragement is a very important factor.

Parents should encourage their children (they should help them too), "keep it up, you're succeeding, you'll be something," and eventually it's going to happen. I remember when I was a boy, one of my Rabbeim who used to talk to me always and give me encouragement when he saw me sitting with a sefer. I cannot forget him, I'll always be grateful, for those words were a source of strength, because people need that more than anything else. Of course they need instruction, but encouragement is what we have to give, and by the way, not only in learning.

The husband needs encouragement when he goes to work; money doesn't grow on trees, it's very hard to make a living. When he comes home from work, the wife should encourage him, and even though he tells her of his failures and difficulties, she should say, "don't worry, eventually we'll make it, eventually we'll pay all our bills, we'll be settled, we'll be happy." These words are like a balm, like a salve, to help the husband maintain the struggle of his existence. And by the way, there's nobody in the world that doesn't have any troubles, everybody has some troubles, and everybody needs encouragement.

Women need encouragement in the home, housework is many times very difficult. People that are not well need encouragement, that despite their illness a few kind words will help many people better than medicine. Therefore, me'oded anavim Hashem, Hashem encourages the humble, encourages the meek; a very important function, to encourage people. If you make it a career to encourage people, you should know you're going to have a tremendous schar for this great form of chessed.
מפתח צו מיינע אשכולות.

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A Divine Madness - Rabbi Avigdor Miller on the Holocaust

תגובהדורך מונאוויטש » זונטאג ינואר 14, 2018 6:23 pm


What should one tell someone, why Hashem allowed Hitler to kill so many Gedolim?

What should you tell yourself you mean!

And the answer is, why did Hashem allow Hitler YM"S to kill not Gedolim, why did He allow him to kill ketanim? You have to understand that.

And the answer is, because even though I'm not capable, I'm not worthy of telling why Hashem did things, but following certain rules that our sages told us... There's a rule, that there were once two tzaddikim and they both died young, and the Gemara says why did they die young? It was like two ripe figs that had to be taken off the tree when they were ripe, because if you wouldn't take them off, they would rot on the tree.

These tzaddikim were taken out of the world before they spoiled. Yomus zakai v'al yomus chayav, better to die innocent than to die guilty.

We have to know the generation in Europe was rolling downhill. I was there. I left in 1938, that's the year that Hitler marched into Sudetenland, and they were rolling downhill all over Europe; nobody should tell you any differently. They were deteriorating rapidly.

In the small towns there were movies already, there was dancing - I myself saw men and women dancing together in a little town that if you didn't watch while you were walking on the road, you passed through without knowing you passed through the town; that's how small the town was. All the wicked ways of the outside world had come in already, and there were atheists everywhere.

You have to know, in the small towns all the stores were closed on Shabbos, because that was an old custom they couldn't break easily. But already after World War 1, there was one store that was open, the barber shop was open on Shabbos. You know what that means in the small towns? It was unthinkable once, and everybody was going out to the barber shop, the youth gathered in the barber shop, and outside the city there was a hachshara, and later in the night, Friday night, the whole youth was there. They were singing artzo alinu, we're going to a new land, and we're having new ways, a different culture, we're going to build a socialistic government, a commune, and everything now was changing.

Now suppose they had been allowed to exist, you know what would have happened? You wouldn't have any Judaism left in Europe.

So Hakadosh Baruch Hu rescued them, he took them out of the world before they had an opportunity to deteriorate entirely. And in Gan Eden - they went to Gan Eden after being in Hitler's Gehinnom - they were successful, because we don't live for this world alone. The greatest misfortune is to live in the world even happily, but to deteriorate and become a porek ol, and to forget yiddishkeit, and to mingle among the goyim, that's the greatest disaster that could be! And Hakadosh Baruch Hu rescued them.

Now you have to know that you have a lot of propaganda to the opposite of what I'm telling you, and I'm able to defend this and explain it with statistics, someday I'll write a book about it, I'll publish it someday bli neder, and it explains many facts that were known to people who were there.*

It's open knowledge that the generation was being ruined and they were falling down every day to a lower and lower madreiga.

___________
* Rabbi Avigdor Miller's book A Divine Madness: Rabbi Avigdor Miller's Defense of Hashem in the Matter of the Holocaust was published after his petira in 2013.

* * *


What's the purpose why lately there's been a revulsion against the Holocaust, and there are plenty of reshoim today who are denying it?

We have to know that a great error is being committed all the time by the Holocaust people. They leave out one element that's the most important of everything, and that is: Hashem.

Hashem made the Holocaust, not the Germans; and don't deceive yourself. Of course the Germans are reshoim gemurim and they deserve to be destroyed in many millions, and it should be la'asos nekomo ba'goyim to'cheichos ba'leumim, there should be a nekomo on them, and yet the emphasis should be, Hakadosh Baruch Hu did that to us.

Now by constantly talking about what the goyim did and never once mentioning that Hashem had anything to do with it, a fundamental error is being committed, and now Hashem is going to show you. You think that you are going to arouse the rachamim of the goyim to have more pity, I'm going to show you it'll have the opposite effect.

Goyim are going to learn from this ways and means what they would like to do to the Jews themselves. Yes!! They look at all these things and although they might say some words of sympathy, but in their minds they're thinking, "We'd like to do that ourselves someday," because we left out the ikar.

The most important part of the whole Holocaust business was only made for the purpose so we should cry out to Hashem, that's all it was made for! If that's omitted, then the whole thing will backfire.
מפתח צו מיינע אשכולות.

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וּבַאֲבֹד רְשָׁעִים רִנָּה (משלי יא)

תגובהדורך מונאוויטש » מאנטאג ינואר 15, 2018 1:45 pm


How should one react to the death of a rosho? Isn't he a tzelem Elokim, he's also in the image of Hashem? And doesn't it say, binfol ouyvecha al tismach, when your enemy falls do not rejoice? And he also asks, don't we say only half Hallel on the last days of Pesach?

When an enemy is your private, personal enemy, and he falls, don't rejoice. If he's an enemy of Hashem, then rejoice and say Hallel. Like oz yoshir Moshe u'bnei Yisroel, Moshe sang when Pharaoh and his army were drowned; certainly we rejoice. And so when we see the enemies of Hashem everywhere, they're all atheists, they ridicule us. I once went into a store, there was a young man with an earring and looked at me as if I was dirt. He was wearing an earring, he was an important person, and so...they're our enemies.

So when we read in The York Times obituary, so and so at the age of forty-two died, we smile, we're happy, certainly, we're not ashamed to say so. Rejoice at the downfall of the enemies of Hashem.

So binfol ouyvecha means, you have a store and another Jew has a store, he's your competitor, maybe sometimes you spoke against him, maybe he spoke against you; al tismach, when something happens, don't rejoice. Pen yireh Hashem, Hashem might see and not like the idea, v'ra be'einav, and not good in His eyes, v'shov mei'alav apo.

But suppose it's a person like Haman, or Hitler, or Pharaoh, certainly we rejoice. And by rejoicing in the downfall of the reshoim, Hashem is elevated.
מפתח צו מיינע אשכולות.

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ולא יעלה קנאת אדם על ליבנו, ולא קנאתנו על אחרים

תגובהדורך מונאוויטש » מאנטאג ינואר 15, 2018 1:52 pm


How can a person free himself from the yetzer horah of sinah and kinah?

I would suggest that you take a Mesilas Yeshorim and study it slowly like you're studying a Tosafos. It opens up your mind, you get an understanding what are the great issues of Olam Hazeh. You must work on what we're looking for in this world, and after a while, when the sechel comes in, then the foolishness goes out. There's no place in the mind for sechel and for sh'tus to be together, and when you fill your mind with chochmoh, then the foolish attitudes of the world, sinah and kinah will go out.

Of course there's always some kinah; kinah is kinas sofrim. No matter if you're a tzaddik, if you see another tzaddik standing a longer Shemoneh Esrei, it hurts you; you'd like to do the same thing too. It's good, it's very good.

There's kinah in the next world too. Melameid shekol echod v'echod nichveh mei'chuposo shel chaveiro. In Gan Eden each person is under a chuppah, a chuppah with diamonds. Oh, each tzaddik is enjoying his chupa with diamonds, many diamonds, each mitzvah he did is a diamond. He's sitting with his wife also and they're enjoying that diamond forever and ever. Then they take a look down there and see the next chuppah, it has one diamond that they don't have, it hurts them, it hurts them. Kol echod nichveh mei'chuposo shel chaveiro, you say in Gan Eden? Yes, that's one thing in Gan Eden, you'll be sorry that you didn't do more; you could have gotten that diamond too.

Therefore when people learn the purpose of life, then many of the foolish things go out of their heads. Like the Rambam says, when you learn Torah, a great deal of the sh'tus of Olam Hazeh goes out of your mind.
מפתח צו מיינע אשכולות.

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תגובהדורך מונאוויטש » מאנטאג ינואר 15, 2018 2:34 pm


How do Torah leaders who don't read secular books get their broad knowledge?

There is such a thing as sevoroh; you don't need anything outside of sevoroh. The Torah gives us enough information to know all that we have to know. Of course I'm not saying, if you know Chovas Halvavos or you know Tur, you're going to know how to repair a refrigerator; I'm not saying that. You have to learn each umnus (trade) by itself, but in general the chochmas hanefesh, the chochmas hachaim, how to behave properly, how to live successfully, all comes from the Torah.

Just this word one alone:

Kol yomei godalti bein hachachomim, all my life I grew up among wise men, v'lo matzosi laguf tov m'shtika, I found nothing better for the health than keeping quiet.

Hear that? Here is something that is better than vitamins, than jogging, anything else: keep quiet. You'll live longer if you keep your mouth closed, try it out and you'll see. No question about it. That's chochmas hachaim.

Can I tell you how much trouble is caused by talking? Here's a man walking in the street on Ave J, and a gentile bum is loafing in the corner and he said something about this Jew, and the Jew turned around and said something. Oooh..he made a mistake! He made a mistake? He was sorry he said it. Keep on walking, the goy will get killed eventually, a car will kill him, don't worry about it, he'll get his. Don't answer back! If you don't answer back you'll live longer, it's always the rule, don't answer back.

You want to be happy with your wife? Don't answer back!! A fool answers back, a word for a word, a conflagration,, a fire arises, and then trouble comes. Don't answer back and that's all. If your boss insults you, keep quiet, that's your job, just keep quiet. Lo matzosi laguf tov m'shtika, and how many pieces of advice are there? There are thousands of pieces of advice like that.

When people look at your face, they like you right away; you open your mouth, then they stop liking you. You want people to like you? You're going to a wedding with your new mechutonim? Walk in and just smile, don't say a word. Don't say a word!! You keep on walking around talking to them, right away each one knows you're a nothing.
מפתח צו מיינע אשכולות.

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לאקאציע: בתוך עמי אנכי ישבת

טוֹב הָעֵץ לְמַאֲכָל (בראשית ג' ו')

תגובהדורך SPUSMN » דינסטאג ינואר 16, 2018 1:07 pm

How Can Food Make You Holy?

When it says, "Tov haeitz l’maachol — The trees were good for eating" in Gan Eden, it meant it was good for Adam. It was his purpose in life to eat that and he thereby became elevated. If he would have remained in Gan Eden he would have achieved by means of the fruits of Gan Eden the most perfect results which Hashem had hoped to have from him.

The sweetness of the fruits and the beauty of the fruits, all combined for the purpose of achieving the summit; the acme of daas Elokim (knowledge of Hashem).

— Repenting in Happiness (#E-160)

-------
noun: ac·me
/ˈakmē/
definition: the point at which someone or something is best, perfect, or most successful
synonyms: peak, pinnacle, zenith, height, high point, crown, crest, summit, top, apex, apogee
עת לחשות ועת לדבר - קהלת ג ז

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תגובהדורך מונאוויטש » דינסטאג ינואר 16, 2018 2:00 pm


Why do we have to be tested in this world? Hashem knows beforehand what we're going to do.

When Hakadosh Baruch Hu wants us to do certain things, it's not to find out what we're going to do, but the doing of the thing is our great opportunity to change ourselves, to mold ourselves; I'll explain.

The Ramban says this: There's a difference from having something in you b'koach, something potential, or it should be yotzo m'koach el hapoel, it should come out from the potential into actual practice.

Therefore, let's say you're a charitable fellow, you like to give tzedaka, but you don't have a poor man around; you'll get reward. Chisheiv la'asos mitzvah v'ne'enas vlo asu'uh, if a man wanted to do a mitzvah, he walked out with a pocket full of money looking for a meshulach, and he can't find one. Who'll accept money? Nobody wants any money. So ma'aleh aluv hakosuv keilu asu'uh, it's considered as if he did the mitzvah. But if you're still more worthy, Hashem sends along a poor Jew from Eretz Yisroel who has twelve children, and that Jew needs the money like nobody's business, that money means bread, and if he'll give let's say a hundred dollars to that Jew, the giving of that money takes his potential kindliness and chesed, his potential mitzvah and it makes it into an actual mitzvah and he becomes a new man; he's a different man. And that's a big zechus that he has.

That's why Hakadosh Baruch Hu gives us tests, for our benefit. That's what the midrash says, achar hadvorim ha'eileh ho'elokim niso es Avrohom, what does niso mean? Like it says, v'suh neis l'kabeitz goluseinu, raise up a banner, ness is a banner. The word nusuh, nun, sin, aleph, to carry, to lift up, and nun, samech, heh, to make a test, and nisayon are the same word. Elokim nisah es Avrohom, Elokim elevated him. How did He elevate him? By giving him an opportunity to do a thing in actual practice. Avrohom in his mind, he had the potential for the akeida, but when he was actually making the akeida, when he tied his son on the mizbeiach and he lifted a knife over his neck, then he gained something that was a great privilege, he was elevated.
מפתח צו מיינע אשכולות.

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תגובהדורך מונאוויטש » דינסטאג ינואר 16, 2018 2:16 pm


We always talk about Yesh m'ayin as the greatest miracle of all time. But if Hashem existed already, so how do we say it's Yesh m'ayin; Hashem was there?

Hashem was there, Hashem is the Ayin; when you say Ayin it means Hashem. M'ayin yovo ezri? From Hashem, that's the Ayin, because He's by himself, you don't see any gashmius at all. Yehi He said, then the gashmius that we know came into existence, but He is the Yesh, He's the only Yesh there is, there's no Yesh except Him.

Our yesh is only, b'dvar Hashem shamayim na'asu, by His word it came into existence. Whatever you see now is just dvar Hashem. L'olam Hashem d'vorcho nitzav ba'shomayim, Your word stands ba'shomayim. Which word? Yehi, that word, is standing ba'shomayim. If you take back Your yehi, the whole shomayim will turn into nothing. So the whole world is nothing but the dvar Hashem, and Hashem we call Ayin, but He is the only real Yesh there is. That's the Yesh.
מפתח צו מיינע אשכולות.

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תגובהדורך מונאוויטש » דינסטאג ינואר 16, 2018 2:47 pm


What should one tell his wife or his daughters when they are influenced by styles to wear garments that are not according to tznius?

Now that's a painful question to ask. Why do I say painful? Because the question should have never been asked. As soon as a man marries there's no doubt that he should lay down the law, this is how it's going to be. If the question is asked however by a person who married somebody when they were not frum and later became frum, so the question is, what to do then.

Now let's talk what happens, however, when someone decides to adjust themselves, so he has to explain to his wife and daughters. Look, I see you're very careful with milchig and fleishig; two sets of dishes. That's a kedusha, that's a holiness in the Jewish house, like it says in the Chumash, (Devorim 14.21) ki am kadosh ato la'shem elokecho lo sevashiel gedi bachaleiv imo, to keep milchig and fleishig separate you're an am kadosh. Where do you find such things? A nation that has two sets of dishes, and it's such a job to keep it apart, and they don't eat them together, they have to wait after fleishig to eat milchig. Wonderful, wonderful, wonderful. This your wife and your daughters appreciate, they understand that, and they are sometimes more kanoi (fanatic) then you are. "Don't do it, don't touch it, they say; you're making it fleishig!"

You have to explain to them however, that a dress that's not tzniusdik is a hundred times worse than milchig and fleishig mixed together. Milchig and fleishig is a matter of kedusha, it's not called tumah however; it's assur. Arayos is called tumah, immorality is called tumah in the Torah. Vnitma'uh, anything that smells of immorality is called tumah. When women or girls try to make themselves seductive to people who are not supposed to see them in that light, then they turn mi'us, they become smelling bad with the wickedness of tumah.

A woman should always dress well for her husband, always dress well. You have to make a hit with your husband always. But for other people? Especially by using garments that are not tzniusdik, it's like wearing in the street a chamberpot full of something. It's tumah! (Yevamos 12.a) Tumah kesiv bo k'arayos. And you explain to them, you're careful with milchig and fleishig, then al achas kama v'kama, how much more careful you have to be with the garment that you wear.
מפתח צו מיינע אשכולות.

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"שכר ועונש", קיין סתירה צו "בחירה"

תגובהדורך מונאוויטש » דאנארשטאג ינואר 18, 2018 12:33 pm


Doesn't suffering impair a person's free will?

Certainly it does, and certainly it doesn't. Now pay attention. When you take your son that you'll have someday, and you'll force him to sit down in the evening and do his Chumash homework, you are forcing him to do something against his free will, but you are bestowing upon him a gift. That gift although it deprives him of free will is certainly worth what he's getting. However, because you are teaching him Torah now and he is learning the ideals of the ways of righteousness, you're giving him more free will. Because later in life he's not going to listen to the temptations of the street that would lead him off the path of success in life, that would lead him chas v'shalom to disaster.

He will utilize his free will to choose what's good for him, what's wholesome and what's beneficial. And therefore in a sense, the Torah certainly deprives us of free will, too. The Torah says do this and that, it's not asking us to decide what we want to do, but because we listen to the Torah we gain an independence of mind, we are no longer enslaved to low desires and wicked passions. Therefore the rest of our lives we were able to choose virtue and success and happiness.

So the Torah is cheirus, it's a freedom from all the forms of degradation to which the world is subjected and enslaved, because they didn't have a Torah to set them free. Oh they'll say, you people of the Torah you are enslaved to the Torah, so we'll say we are happy to be enslaved to the rules of good sense.

If you are enslaved by the traffic rules, you cannot cross at a red light, then you're happy. It's a good thing that all the drivers are enslaved by fear of the police, and they stop at red lights. Otherwise, if everybody would drive through red lights, there would be collisions every day on every street corner, and the morgues would pile up. It's because we are enslaved to good rules that our lives are saved.

And as a result, once you learn to control yourself in front of a red light, when you come home and your wife says something that causes you to see red, you're able to contain yourself, you learn self-control! You don't do just whatever you want to do, you understand that if you plunge through the red light it's a disaster.

So just as you stand waiting for the light to change, you wait for your wife to quiet down and a few minutes later she's a different person. That's how women are; for a moment she says something, a few minutes later she's a different person. And it's the same with everybody else too. If you learn how to control yourself by means of the Torah, then all of life is much more successful and happy.
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