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Prayer for children to be recited on Thursday 13th May -Erev Rosh Chodesh Sivan

 

Dear Readers,

Thursday evening is Rosh Chodesh Sivan (New Month of Sivan). Every Erev Rosh Chodesh (the day before Rosh Chodesh) (except Erev Rosh Chodesh Adar and Erev Rosh Chodesh Tishrei), we recite special prayers called “Yom Kippur Katan” or “minor Yom Kippur” prayers after reciting Mincha (Afternoon Service), because Erev Rosh Chodesh is a time of repentance. On Erev Rosh Chodesh Sivan it is customary to recite a poignantly beautiful prayer published by Rabbi Isaiah Horowitz, Rabbi of Prague who moved to Jerusalem in 5382/1542and is buried in Tiberias).

 

  He is known as The Shelah HaKodesh The HolyShelahSHeLaH being an acronym of the title of his major work “SHnei
Luchot Habrit
” “The Two Tablets of the Covenant”.

This special prayer was composed  to express the prayers of parents on behalf of their children. The Shelah said the optimal time for parents to recite this prayer is Erev Rosh Chodesh Sivan, Because Sivan is when Hashem gave the Torah to the Jewish People, so doing the Children of Israel became”His children”.

Below is the English translation of the Shelah Hakodesh’s prayer for our children.

 

“You have been the Eternal, our G-d, before You created the world, and You are the Eternal, our G-d, since you created the world, and You are G-d forever. You created Your world so that Your Divinity should become revealed through Your holy Torah, as our Sages expounded on the first word therein, and for Israel, for they are Your people and Your inheritance whom You have chosen from among all nations. You have given them Your holy Torah and drawn them toward Your great Name. These two commandments are, “Be fruitful and Multiply” and “You shall teach them to your children.” Their purpose is that You did not create the world to be empty, but to be inhabited, and that it is for Your glory that You created, fashioned, and perfected it, so that we, our offspring, and all the descendants of your people Israel will know Your Name and study Your Torah. Thus, I entreat You, O Eternal, supreme King of Kings. My eyes are fixed on You until You favor me, and hear my prayer, and provide me with sons and daughters who will also be fruitful and multiply, they and their descendents unto all generations, in order that they and we might all engage in the study of Your holy Torah, to learn and to teach, to observe and to do, and to fulfill with love all the words of Your Torah’s teaching. Enlighten our eyes in Your Torah and attach our heart to Your commandments to love and revere Your Name. Our Father, compassionate Father, grant us all a long and blessed life. Who is like You, compassionate Father, Who in compassion remembers His creatures for life! Remember us for eternal life, as our Forefather Abraham prayed, “If only Yishmael would live before You,” which the Sages interpreted as “…live in reverence of You. For this I have come to appeal and plead before You, that my offspring and their descendants be proper, and that You find no imperfection or disrepute in me or them forever. May they be people of peace, truth, goodness and integrity in the eyes of G-d and man. Help them to become practiced in Torah, accomplished in Scriptures, Mishnah, Talmud, Kabbalah, mitzvot, kindness, and good attributes, and to serve you with an inner love and reverence, not merely outwardly. Provide every one of them with their needs with honor, and give them health, honor and strength, good bearing and appearance, grace and loving-kindness. May love and brotherhood reign among them. Provide them with suitable marriage partners of scholarly and righteous parentage who will also be blessed with all that I have asked for my own descendants, since they will share the same fate. You, the Eternal, know everything that is concealed, and to You all my heart’s secrets are revealed. For all my intention concerning the above is for the sake of Your great and holy Name and Torah.
Therefore, answer me, O Eternal, answer me in the merit of our holy Forefathers Avraham, Yitzchak, and Ya’akov. For the sake of the fathers save the children, so the branches will be like the roots. For the sake of Your servant, David, who is the fourth part of Your Chariot, who sings with Divine inspiration.

 

A song of ascents. Fortunate is everyone who fears the Eternal, who walks in His ways. When you eat of the toil of your hands, you are fortunate, and good will be yours. Your wife is like a fruitful vine in the inner chambers of your home; your children are like olive shoots around your table. Look! So is blessed the man who fears the Eternal. May the Eternal bless you from Zion, and may you see the good of Jerusalem all the days of your life. May you see your children’s
children, peace upon Israel .Please, O Eternal, Who listens to prayer: May the following verse be fulfilled in me: “‘As for Me,’ says the Eternal, “this My covenant shall remain their very being; My spirit, which rests upon you, and My words which I have put in your mouth, shall not depart from your mouth nor from the mouths of your children, nor from the mouths of your children’s children,” said the Eternal, “from now to all Eternity.” May the words of my mouth and the thoughts of my heart be pleasing before You, Eternal, my Rock and my Redeemer”.

 

 

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Shavuot -United we stand as one person with one heart https://ravweisz.co.il/shavuot-united-we-stand-as-one-person-with-one-heart/ https://ravweisz.co.il/shavuot-united-we-stand-as-one-person-with-one-heart/#respond Tue, 25 Jan 2022 22:53:36 +0000 https://ravweisz.co.il/?p=8491

When the Torah describes the Jewish people’s travels after the Exodus from Egypt, it uses terms such as “they journeyed” and “they arrived”.  However, something striking occurs once the Jews encamp at Mount Sinai: Parshat Yitro (Shemot- Exodus 19:2) states, “Vayichan sham Yisrael neged hahar” – “and Israel encamped there, opposite the mountain,” using the singular verb Vayichan.

 

Rashi is bothered why the word “vayichan” is written in singular tense if it refers to all of Bnei Yisrael.  Rashi answers, by citing The Mekhilta who notes the use of the singular for the verb, as though Israel were an individual, and writes, “Kish echad b’lev echad” – “as one person (lit. man) with one heart”.

 

However, in Parshat Beshalach the Torah describes how the Egyptians chase Bnei Yisrael at the Red Sea. “and here too the verb is in the singular – “Egypt chases after them”.  One of Rashi’s explanations is” with one heart, like one person”. Note that in this instance the heart is mentioned first.

 

The obvious question is why did Rashi switch the order?  Concerning the Egyptians he wrote “one heart and one person”.  In contrast, with Bnei Yisrael he wrote “one person with one heart”.

 

There are always people from different backgrounds with different life desires  needs and wishes who nevertheless unite for a particular project.   However, once the goal has been met they part ways not to have further connection with each other. This was the case with the Egyptian people as they chased the Jews into the sea.  They were wicked people who only cared about themselves. The only reason they joined together was because they had one goal in mind, to retrieve  Bnei Yisrael  and the money that they  had taken from them as they were leaving Egypt. They united not out of mutual caring but for this one cause. That is why Rashi says “they were with one heart, like one person”. Only when they had one heart, one common goal and mission, could they work together.  Had they lived long enough for their aim to be achieved they would once again be divided.

 

This is not the case with Bnei Yisrael. The “ish echad“, the unity of the people, precedes the “leiv echad“, the common mission.  The Children of Israel are like one person, like one body. We are always connected. . If one arm opens the door the other arm will walk through with the rest of the body. We see this so clearly when a tragedy strikes our nation, Chas V’Shalom. Regardless of the background or country, everyone joins in together with support.

 

At the Pesach Seder we say if Hashem had brought us before Mount Sinai, but not given us the Torah, Dayeinu- it would have been enough for us. What would have been the benefit of coming to Mount Sinai if Hashem did not give us the Torah?  

 The answer is the benefit of realizing the special quality of   the “ish echad“of Am Yisrael, the unity of the people would have been acquired  by Hashem bringing us before Mount Sinai. Bnei Yisrael would have become aware of the fact that they are like like one person, like one body Such  knowledge that we are like one person, like one body deserves our praise of G-d – Dayeinu!

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