In the chapter on Parshat Ekev in Minchat Yehudah, Rav Yehudah Petiyah explains the unseen reality of making a blessing before eating.

Rav Petiyah gleans from the Arizal and other sources of Torah learning, his teachers, and his own experience.

To start off, souls in need of tikkun (rectification) undergo different kinds of rectifications and atonements after death.

What other religious systems know only as "Hell" or "Purgatory" (or whatever terms they use) is actually a whole rich & complex system in the unseen reality. Only our most learned & holy Jews (i.e., tzaddikim) have been privy to an understanding about this whole system.

Anyway, one of the tikkunim is for the soul to enter into an object.

This consists of 4 levels:

• domem (inanimate object, like a rock – this is the lowest level)
• tzomech (vegetation, like a tree, flower, or fruit)
• chai (a living creature, like any kind of animal or fish)
• medaber (a speaking creature, i.e a human being – this is the highest level)

With the medaber, a person can reincarnate into a fetus, which is then born as a new person with new opportunities to rectify and atone for past-life actions.

There are other ways, but not necessarily happy ones. So let's stick with this particular tikkun of the soul entering into a domem, tzomech, chai, or medaber.

Here's an example of a gilgul into a chai:

Once, Rav Petiyah was walking with his teacher when his teacher suddenly said that he sees with his own eyes a man from the generation of the Tannaim (Gemara) inside a female goat.

He'd committed what many would consider a relatively small sin, yet because of his great level and ability to know better, he needed to endure gilgulim in the Afterlife.

Anyway, Rav Petiyah says that once a soul has completed his gilgul in domem, it rises to the next level of gilgul, which is to inhabit a tzomech. Then a chai (like a female goat), then a medaber.

It's like a court sentence, in which the soul must be imprisoned that object for a specific amount of time until all the sins that can be atoned for this have been atoned.

With certain exceptions, a soul generally cannot rise to another gilgul just any old time.

There are spiritual physics at play.

For example, a soul trapped in a domem can only ascend to tzomech in the months of Av, Elul, Tishrei, and Cheshvan.

If its sentence ends during those months, then great! But if not...the soul must wait until next year, when those months come rolling around again.

And guess what?

A soul that needs to ascend from a tzomech to a chai can only ascend in Nissan, Iyar, Sivan, and Tammuz.

And finally, a soul that needs to ascend from a chai to a medaber can only ascend in Kislev, Tevet, Shvat, and Adar.

Happily, sometimes a soul can ascend 2 levels at one time.

There are different ways this happens.

One is when a soul inhabits dust, and then an animal comes to eat grass in which is mixed a bit of the soul-inhabited dust, and the animal swallows the dust with the grass – viola! The soul now inhabits a chai, thus skipping the level of tzomech altogether.

Or, if a soul inhabits a fruit or vegetable, which is then eaten by a person, then the lucky soul gets to skip the chai level and go straight into medaber.

Even luckier is the soul that inhabits dust (domem) that gets mixed in food, which is then eaten by a person (medaber).

That lucky soul ascended 3 levels at once.

But getting back to souls trapped in a tzomech...

Not only are there formerly living souls trapped in fruits, vegetables, flowers, and juices; there are also sparks of holiness that fell with the sin of Adam Harishon and were mixed with a food upon the creation of that food.

This is where the role of the Jew comes in to the picture.

We Jews need to elevate all this.

The way to elevate sparks & souls trapped in tzomech is to make a blessing over them and to eat them.

Rav Petiyah notes that this is the deeper mean of the verse: "Ki lo al halechem levado yichyeh ha'adam – For not on bread alone will the man live."

In other words, a person's soul doesn't always live in bread (or other food). At some point, the food is eaten and the soul elevated.

Eating also releases the food-trapped soul before its time.

​For example, a soul whose sentence ended in Av generally needs to wait until next year (Nissan at the earliest) to ascend to the next level (chai). 

But if a person eats that food in Av, the soul ascends in Av.

The soul's original fixed sentence can also be shortened this way. (Like if the soul is meant to be trapped for Nissan & Iyar, but someone eats it before Iyar, then it's also released early.)

​For example, if a tzaddik and talmid chacham eats a food, then wow! The sparks get sifted and the souls get rectified.

But even a regular person – even an am ha'aretz (an ignoramus) – can rectify souls at least a little bit...as long as he says a bracha before eating.

In short, being eaten is a happy shortcut for the soul to complete its tikkun.​

​As Rav Petiyah states:

For a very inspiring story, also included in this same chapter of Minchat Yehudah, please see The Feminine Path to Greatness.

For the Kli Yakar's insights into what reading Ketoret (Incense Offering) & Korbonot (Sacrifices) can do for you, please read his words on this week's parsha, Parshat Tzav. (Hint: Korbonot burn out all your sins & animalistic qualities so that you won't even WANT to sin again.)

Also, with the disturbing number of deaths of many good Jews around the world, as published HERE, including a number of talmidei chachamim and roshei yeshivot, it's helpful to read the Kli Yakar on next week's parsha, Parshat Shemini.

Hashem first hit the nations with coronavirus, and now it's hit several chashuv people in the frum community. Either way, it's supposed to make us regular people stand up and take notice. (The Kli Yakar bases his explanation on the Gemara.)

Particularly with tzaddikim, we're supposed to think something like, "If such thing could happen to such a holy person, then what will be with a schlub like me?"

We are also supposed to feel bad (in a way that leads to positive change) that our sins led to the death of a very good person.

Let's do what we can to stop people from dying. Yes, there are people dying from their own sins. But regarding whatever is connected to our own stuff, let's do our best.

​May Hashem have rachmanut on all of us, and may all those infected with coronavirus merit a speedy and complete healing along with all the ill & suffering of Am Yisrael.

Years ago, during a blessedly short stint as a kiruv rebbetzin, I found myself with a 4-year-old at home with me all day.

His brother, older than him by 1 grade, needed to be in school. Because of the exorbitant American tuition of private school, we could not afford to put the 4-year-old in school too. 

Fortunately, Hashem had me irrationally (or so I thought at the time) save all his older brother's weekly sum-up sheets (daf kesher) from school last year, so I actually had all the material necessary to homeschool this child.

I decided to get started homeschooling via candy.

That, and this 4-year-old being a particularly well-behaved, acquiescent, and intelligent child, made me believe that homeschooling would be a breeze.

Only it wasn't.

The child refused to learn. He got distracted easily. He wouldn't listen. He wouldn't participate.

I tried different methods (rewards, a this-is-fun! approach, calm yet firm, calm yet stern, etc.) and absolutely nothing worked.

I started to feel like a failure. I also started to panic. Planning return to Eretz Yisrael at some point, I felt frantic about him being place a year behind.

Then I decided to consult with one of the other young women who'd also come from Eretz Yisrael in our kiruv group.

She'd been teaching in Eretz Yisrael for several years and loved her profession. She was also a determined, passionate, intelligent, and organized person whom I was sure could offer me good advice.

(In general, she was good at giving good advice.)

But when I explained my goals and my problems to her, she gazed at me intently without answering.

Finally, she said, "I don't know how to tell you this, but in my experience, parents can't teach their children. Children simply refuse to learn from their parents."

Flummoxed, I began stammering my response. But what about all the homeschooling parents? And what about parents who do homework with their children (knowing full well that homework is often a miserable stress on the parents and the cause of much child-parent tension)?

She shook her head. "I don't know," she said. "It could be that because homeschooling parents started off that way, like the children were never in school, so the children simply adjusted to that reality. Or maybe because they don't offer any other choice, so eventually the children come around."

She sighed and looked at me with great seriousness. "But I really don't know how homeschoolers do it. Because in my experience, it just doesn't happen." She paused. "Even me. My children won't learn from me."

"Really?" I said. "And you know how to teach!"

She nodded with a rueful smile. "Yeah. And I REALLY know how to teach! Parents love me because I give my all to my students and make sure that every one is working up to her full potential. And I've tried teaching my own children. But I just can't. They simple won't learn from me."

It was a comfort to know that I wasn't doing anything wrong; the situation was simply a genuinely challenging one.

So I mostly gave up and baruch Hashem, we were back in Eretz Yisrael a few months later and the 4-year-old was able to catch up.

(Interestingly, it was the older child who got messed up with school and switching languages & programs twice in one year.)

​But why I am telling you this story?

It's not to discourage those of you who have found yourself quarantined into an impromptu homeschool.

By the way, I'm also homeschooling my 5-year-old now. We started off with a couple of minutes of morning davening. (Disappointingly, that was a grueling & frustrating activity for the first week, but then got better). Then we started doing very small amounts of reading. I also expected that to go well because this child loves reading his worksheets from school, but has suddenly dug in his heels about reading with us with no impetus from school (although that also improved a bit recently).

I decided to make parsha and weekly topics his bedtime story, so hopefully that will go well.

And no, we're not overwhelming him. Literally a couple of minutes for davening and then for reading should not be a huge pressure. (Except that for some reason it is. Even with chocolate.)

This time, there really is no choice and I know I must keep plowing ahead. (Asking Hashem to make this go more smoothly has definitely helped.)

But the point is for you homeschoolers to realize that teaching your own children, ESPECIALLY after they've been habituated to classroom schooling, is a real transition and a real challenge.

If you're not accomplishing what you hoped with homeschooling (even if you made sure to start out with minimum standards) or if you're finding it very frustrating and stagnating...then please know there is nothing wrong with you or your child. 

It's the situation.

It's a genuinely difficult situation. As we saw above, even a successful, experienced, professional teacher struggled with teaching her own children.

Yes, it ultimately can be done, and Hashem grants siyata d'Shmaya in situations like this, but please don't blame yourself or think that you're doing something "wrong" or that you're missing some secret "key" to homeschooling.

You're not. You're totally fine.

And also, I've read accounts of committed homeschooling moms who described days that, even for them, the kids just won't settle down to learn or the mom just can't bring herself to teach them that day. (Or even a few days in a row.)

So it's not easy-shmeezy for anyone.

Also, we're all getting ready for Pesach right now.

So...please don't feel bad.

Please feel good.

Because whatever you're doing (even if you haven't actually accomplished much with the kids) is all part of the effort and the transition, and you deserve a lot of credit for any efforts you are making.

To follow on the heels of the previous post regarding whether coronavirus could be the "king" with the decrees as harsh as Haman to force Jews to do teshuvah:

I just heard about someone who needed to leave his city to buy fruits & vegetables because it in a nearby city, produce is cheaper and also one spends less time waiting outside in socially distanced lines.

The buses only run once every hour.

What he didn't know before setting out was that the buses are only allowed to hold 20 passengers rather than their normal capacity of twice that amount.

This means that the buses fill up within the first few stops anyone waiting at later stops gets passed by...to wait another hour, hoping that bus won't also be too full to take them.

So when, after waiting 20 minutes, the bus sped by without stopping, he realized he needed a better solution to get home. 

So he went bus-hopping within the city until he arrived at the first bus stop, where he was one of the first to get on, and made it home.

The thing is, normally, this type of severe inconvenience would drive a person crazy. Talk about agitation!

However, because there is no one to rant against, the person only spoke about the great Heavenly Assistance he experienced and the gratitude he felt for being able to get home without waiting for hours (and possibly missing the last bus at 8 PM).

Yes, these are government-imposed restrictions.

And at first, some people (me included) were disdainful as to whether these were really necessary. (After all, we don't do this with the flu, chicken pox, or even the measles outbreaks, and these all have specific death rates. But people mostly aren't concerned as they are about coronavirus, a disease from which most people experience only minor symptoms and also recover.)

But with the Gadolim upholding the quarantine restrictions and seeing that even if the coronavirus is "only" around as fatal as the flu (and to the same vulnerable groups as the flu) – and we don't even consider lockdowns in response to the flu – its rate of contagion makes that percentage affect a large group of people.

(Also, in Italy, it seems the death rate is closer to 10% rather than the 3.4% estimated by WHO, although my suspicions are that by rejecting patients based purely on age, the Italians are increasing the death rate, both as a natural outcome and also as an immoral act, which reduces Heavenly Mercy. Rav Moshe Heinemann says that, halachically, you should not only treat patients under the age of 65; it's first come, first served – according to halacha [13 minutes-38 seconds]; after clicking to enter the webinar, you may need to click the side-arrows to arrive at his specific lecture.)

Anyway, this all means that many people are acquiescing to the state of things because there is nothing to rant against.

There is nobody to blame. (No clear blame, anyway. There are theories to its development, but nothing proven yet.)

We can't organize protests, armed partisan groups, hold demonstrations, write heated editorials, stealthily disobey, rebel, or anything else against King Corona closing our yeshivahs, schools, and shuls.

We can't ruminate over how our political choices caused King Corona to interfere with our daily life, our consumerism, or our egg intake. (There is an egg shortage in Eretz Yisrael right now.)

King Corona has limited our celebrations, interfered with the comfort of mourners in shivas, and isolated mothers who've already suffered so much. (Please see this photo of Miriam Peretz's Shabbat table – photographed before Shabbat. Miriam is the widowed mother of 6 children, 2 of whom were killed in IDF service. The rest are married with children. She has all this family, yet King Corona decreed she spend this past Shabbat alone. As usual, she looked on the bright side of things and used that Shabbat to connect more deeply to Hashem and to what Shabbat really means for a Jew.)

And now, King Corona is considering targeting the largest charedi cities with a total lockdown:
https://hamodia.com/2020/03/29/govt-official-bnei-brak-needs-closure/

Yet no one screams "Erev Rav!" or "Nazi!" or "Antisemite!"

There is no one to blame.

There is no one to fight.

And so it's bringing out a more spiritual response in people.

Gratitude. Prayer. Making do with less. Discovering the ability to fully enjoy a no-frills wedding held in a home or a backyard or a stairwell.

(Of course, this goes hand-in-hand with increased irritability, crying jags, moments of paralyzing fear about the future, all sorts of initially unpleasant adjustments, and the like. As mentioned in the previous post, the positive & negative are growing stronger in parallel paths.)

I think this aspect, plus other aspects of this pandemic (its mysterious and sudden development; its questionable conference of immunity, etc.) can bring out a more spiritual response that leads to teshuvah in a way that a Hamanite human king hasn't since the days of Shushan.

There simply isn't any other choice.

May Hashem please disappear coronavirus from our midst as quickly as it appeared, and bring the Geula in a sweet way with revealed good.

UPDATE: Just came across this from Rav Itamar Schwartz (source):

Keser or (Keter) is a crown – meaning the Crown of the Klippah.

There is a famous Gemara (​Sanhedrin 97b), which says the following:

I always wondered about this because throughout history, we've had truly evil rulers (like Hitler & Stalin yemach shemam) who issued decrees as harsh as Haman (if not harsher), and hardly anyone repented.

Also, it's even harder nowadays because so many Jews have been denied access to their own religion & tradition.

​We are especially referring to today's younger Jews growing up in families in which both their parents and their grandparents are both Jewishly ignorant (even if they think they're not) and assimilated.

They may or may not have a frum synagogue or school anywhere near them.

Furthermore, with liberal values having skidded so hard to the Left, plus warped science (i.e., the gender identity stuff, etc.), and core Jewish values being portrayed so negatively in movies, TV, and literature for at least 2 generations now... 

Concepts like Heavenly consequences for immoral behavior are contradicted with simplistic yet convincing castles-in-the-air arguments and also ridiculed in mainstream society — both performed with great vehemence.

How would anyone come to consider looking into Torah-true Judaism in response to harsh decrees from an evil ruler?

And even if such Jews did decide to, say, use the Internet to seek the Truth, how would they manage to sift out all the watered-down loophole-lovin' self-proclaimed Orthodoxy for the real thing?

In other words, logically speaking, how could that possibly happen?

Based on the above, I thought perhaps Hashem will do something different to make people feel that seeking out Torah-true Judaism is the only answer.

Not coincidentally, I originally had the same type of question regarding an ancient prediction that Yishmael would rule the world for a time period before Mashiach.

I couldn't get my head around it because their militaries and economies are such a mess worldwide. Their bureaucracy stinks in every Yishmaelite country.

How could these societies conquer the successful societies & militaries of places like America?

Again: How could that possibly happen?

Then I saw that it was happening gradually by using the liberal values (like political correctness, etc.) of these advanced Western countries against themselves.

Media manipulation and other types of manipulation. Population growth. Culture.

It wasn't a military conquest.

It was a cultural & social conquest.

True, the predicted global Yishmaelite conquest hasn't been completely fulfilled. But until coronavirus, it was definitely on its way to fulfillment. I'm not the only one who looked at Europe, for example, and said, "Europe is already lost."

So that was just another example of Hashem's Plans being beyond the ideas of the human mind.

Therefore, I started wondering whether the king with the harsh decrees might also play out differently than what one might assume.

​For example, we know that statements from Chazal and Tanach can also be metaphorical; in some cases, we don't always know until the statement is actualized.

In the above example (regarding Yishmael taken over the world for a period prior to Mashiach), it always sounded like Chazal meant a military conquest – and with ISIS, it is military – but in the Western world, the conquest has primarily been non-military.

Likewise, I'm wondering whether there is a connection between coronavirus and the Gemara from Sanhedrin quoted at the start of this post.

Maybe I'm totally barking up the wrong tree (I don't know Gemara and certainly have not investigated the mefarshim on this), or maybe others have already mentioned this, but you know how the connection between corona and keter (crown) have already been mentioned by several modern sources (and also that 2020 equals keter in gematria – see Rav Itamar Schwartz HERE)? 

So I'm wondering if corona is the "king" meant to impose harsh decrees like those of Haman.

For example, many of the corona restrictions are exactly the same we've seen throughout Jewish history – except those restrictions were imposed by a Torah-hating tyrant.

No going to shul (many shuls even closed indefinitely), yeshivahs & frum schools closed down, no gatherings of more than 10 people, limited transportation, interference with Pesach preparations, (the Nazis decreed that Jews could no longer employ non-Jewish help; many Jews cannot hire any household help now due to health restrictions), access to women's mikvehs and even natural bodies of water are closed in some countries (source), you need a permit to work/to be on the street (in Eretz Yisrael right now) if you are out for any other reason than essential shopping or medical care.

It's all so familiar!

But now it's decreed by a highly contagious virus, not a human tyrant.

Personally, I prefer it this way, rather than via an evil human tyrant. Though coronavirus is distressing, and I'm particularly concerned about those in the higher-risk groups, it's a bit less frightening & threatening somehow than a Fuhrer.

​But maybe that's just me.

Also, the potential breakdown of society due to the results of quarantine (as opposed to the results of the virus itself) is of concern, especially if essential personnel or services are unable to work (as has already started happening).

For some reason, America seems unable to get a factory somewhere to mass produce masks, for example. One business is doing it by hand. So why can't America get its act together? How difficult can it be to produce masks when factories already produce more complicated products?

Also, it's concerning (and bizarre) IF having been infected with coronavirus does NOT grant immunity. I understand it's not known for sure whether a coronavirus infection confers immunity or not. But if it doesn't, then how can anyone create an effective vaccination?

We've already seen that the quarantine (with all its disadvantages) has also had the wonderful effect of improving shemirat Shabbat in Eretz Yisrael (and as we all know: Just one Shabbos and we'll all be free!).

Israel's Prime Minister Netanyahu is also encouraging tefillot on the infamously anti-Torah Israeli media. 

On the other hand, people are turning to tumah pastimes while waiting out the epidemic at home. I heard that the most popular online movie-outlet suffered some kind of crash or lack of service to do the volume of people trying to access all their trash.

Once again, we see the good and the bad running in parallel paths, both growing stronger.

There's a lot more to say about both the positive & negative effects of coronavirus, but there are still a lot of unknowns too.

There's heavy din going on; just this past week, we've seen the passing of several Rebbes, rosh yeshivahs, and other chashuv leaders (include Neve Yeurshalayim's Rabbi Refson's brother, a dayan in England). Some passings were sudden & unexpected. Some resulted from coronavirus, but most not. (Please see HERE; you need to scroll down through the list, which contains general news about the frum community.)

Anyway, for a variety of reasons, it seems to me that corona could be the Hamanic king who impels the Jewish people to do teshuvah.

But I don't really know. It's just a thought.

Either way, I sincerely hope we all merit to dig deep within ourselves and do complete teshuvah from love.

(Please see a follow-up post here: Are We Seeing the Beginnings of King-Inspired Teshuvah?)


May Hashem have rachmanut on all of us, and may all those infected with coronavirus merit a speedy and complete healing along with all the ill & suffering of Am Yisrael.

In Rav Avigdor Miller's dvar Torah Parshas Vayikra 3 – Coming Close to Hashem, we learn the proper procedure for coming close to Hashem.

One aspect of coming close to Hashem is in the mind & the heart: thinking about Hashem, striving to perform mitzvot l'Shem Shamayim, with the best motivations.

But Rav Miller emphasizes that movement is also indispensable in coming close to Hashem. That's why the parsha mentions walking toward the Mizbe'ach (the Altar); you need to actually move.

Likewise, Hashem also commanded the people to walk up to the Beit Hamikdash 3 times a year – with their animals for korbanot.

Imagine how inspiring it must have been to be in your home or yard and see a group of fellow Jews dancing & singing along the road as they went up to Yerushalayim.

​And the throng of singing & dancing Jews only grew bigger because other Jews they passed joined them along the way.

In the beautiful love song to Hashem, Shir HaShirim, feet enclosed in shoes (or sandals) are praised in 7:2.

Rav Miller notes that in the olden days, not everybody wore shoes regularly. But for aliyat haregel (Pilgrimage to the Beit Hamikdash), people certainly needed to put on shoes.

So Hashem loves Am Yisrael for this act of donning footwear because that footwear enabled them to come to the Beit Hamikdash – it enabled them to come close to Hashem.

Even without the proper intentions (which are very valuable), just the act of walking toward Hashem is beautiful in His Eyes. 

We don't have that privilege today, tragically.

We will again – hopefully very soon! – but what should we do in the meantime?

David Hamelech said (Tehillim 27:4), "One thing I desire from Hashem, that I seek – that I should sit in the house of Hashem all the days of my life."

Let's take a working man who, when he comes home, prefers to relax on the couch with a newspaper.

But instead, he picks up his legs and heads to the shul or the beit medrash.

This makes Hashem very happy; this is using his legs to come close to Hashem.

And if his wife understands, Rav Miller says it's as if she's saying, “When you go there, take me along with you. I can’t go in body but I’m there in spirit,” then she gets full reward in this too.

If his wife says, "Hurry up; you might miss Maariv," Rav Miller promises her 100% share in his mitzvah – including his walking to there. Even if he drives, he still needs to walk to the car and then get out of the car to walk from his parking place into the shul.

And as long as the wife's heart is committed to these acts, she gets 100% share even if she's at home occupied with other things.

And just sitting in the shul is still a great thing. It feels like nothing, but it's great.

In fact, let's look at the halacha of going back to get your coat if you forget it in shul; you can't just go into the shul and grab your coat.

No, says Rav Miller, you need to sit down for a minute. It's good to learn or say Tehillim during that minute, but everyone should know that just sitting there is really good too.

It is a mitzvah all on its own.

If you are just sitting in a shul or beit medrash, even if you do nothing else, you should still feel really good about it.

​On page 8, Rav Miller describes exactly how to do this (boldface my addition-MR):

With everything Elisha Hanavi learned in the yeshivah for Nevuah, all the profound secrets of Torah & coming close to Hashem, Hashem saw fit to focus on how Elisha Hanavi washed the hands of his Rebbe, Eliyahu Hanavi.

This, Rav Miller says, is to show us how important it is to draw close to great people. That's a form of drawing close to Hashem because they represent Hashem's Will; Hashem loves them very much.

On pages 11-13, Rav Miller offers compelling examples (some very witty, some very serious) about how to draw close to great Torah people.

Another way to draw close to Hashem is to live in a frum area, an area with frum homes, yeshivot, and shuls.

Rav Miller goes into this very descriptively on pages 13-15, including his own recommendation for a kol korei (a public call to action).

He explains the practical positive ramifications of doing so, and also notes that people living outside frum neighborhoods suffer the creeping influence without even realizing it. 

If at all possible, it's important to live near a tzaddik or a talmid chacham (pages 15-16).

It's important to avoid living near an am ha'aretz (an ignoramus). Even if he is a pious am ha'aretz, he can still influence you negatively.

Even where you sit in shul is important; sitting next to a serious davener is essential.
​
Rav Levi Yitzchak Bender was so firm about this that even though he & other truly good Jews desperately needed to be near the heater during the harsh Ukrainian winters, he and the other truly good Jews davened away from the nourishing warmth because a lowly person insisted on holding court there with his vulgar chatter.

(Please see Learning Spiritual Growth from the Low-Life Butcher who Eventually Achieved a Good Name on the happy ending to that story.)
​
Rav Miller describes the time when a newly frum man, an idealist, began attending his shul.

Unfortunately, this idealist sat next to "a leitz – a ba’al loshon hara who was constantly ridiculing people; speaking against the rov, making fun of the gabbaim and the president. He was a patpaton [one who engages in useless chatter] – he would sit and tell you all the slanders against the people in the shul."

And why was that guy talking so much in shul anyway? That's not allowed either.

​Anyway, the idealistic new baal teshuvah got turned off and left.

I wonder why the leitz didn't do the same. After all, he was clearly so unhappy himself with the shul. Why did he stay if he was so disgusted with it?

I sure wouldn't like to be in the leitz's shoes on Yom HaDin. He chased a newly frum guy out. What miserable responsibility!

Ultimately, says Rav Miller, we need a goal.

Rav Miller notes that even virtuous people haven't always clarified their goal.

And that goal is coming close to Hashem.

We can ask ourselves, "Is what I'm about to do, say, or think bringing me closer to Hashem...or farther?"

We may not be able to do this all the time, but we can build up over time. 

Every step in the right direction counts A LOT.

May we all merit coming close to Hashem Yitbarach.

The true story told within this post is quite amazing, yet not well-known. It also makes a great story to tell children.

​Rav Chaim Ben-Attar (better known by the name of his Chumash commentary: Ohr Hachaim) lived during the years 1696-1743. He was born in Morocco and passed away one year after moving to Yerushalayim.

A tremendous tzaddik and an astounding talmid chacham, the Ohr Hachaim's holiness enabled him to surpass the laws of nature when necessary.

When the Ohr Hachaim settled in Yerushalayim, Eretz Yisrael was under the control of the Turkish Ottoman Empire.

In Istanbul, Turkey, a new sultan rose to the throne toward the end of the Ohr Chaim's life.

This was Mahmud I, who inherited the throne in 1730, but spent his first years of rule subduing enemy forces from within and without.

The biography of the Ohr Hachaim describes this sultan as being a strong ruler under whose hand the empire flourished.

It also describes him as being an intellectual who excelled at many different subjects and who also understood astrology, which required excellent math skills.

Indeed, Mahmud I grew up in a kafes ("cage") in Edirne/Adrianople. A kafes was an enclosed area within the harem compound kept under surveillance by palace guards. 

Turkish sultans used the kafes to imprison any potential successors to the throne (i.e., their brothers, half-brothers, etc.) rather than executing them (as their predecessors did).

Despite the limitations, Mahmud I used life in the kafes to his advantage. Mahmud I (who was also a hunchback) grew up under the loving influence of his grandmother, and studied with private tutors who taught him a variety of subjects, including literature, history, poetry, and music. He also played chess.

​Records of Mahmud I indicate he was a good leader who came to the throne during tumultuous times and succeeded in restoring order. He also ruled according to the benefit of the people — well, more than most other sultans, anyway.

The following story is taken from the Hebrew biography for youth: Toldot Chayav uPa'alav shel Rebbi Chaim Ben-Attar ztzak"l – The Ohr Hachaim Hakadosh by "Aleph" Rosenbaum.

​Mahmud I was in his mid-40s when a question struck as he gazed up at the heavens one night, making his astrological calculations:

"Is there another person in the world who shares exactly the same mazal as I?"

Determined to discover whether another was also born on the same day as the sultan at exactly the same time, the sultan continued to search the stars & his astrological charts for an answer.

To his surprise, the sultan discovered that his ben mazal was a Jewish rabbi living in Yerushalayim.

Intrigued to know more about his astrological "twin," the sultan notified his staff that he was leaving the palace for a bit and the Grand Imam would rule in his place.

"I wish to disguise myself as a simple person and survey all the cities of my empire to see with my own eyes how the people are managing. In this way, I can better improve their situation and thus improve the welfare of my kingdom."

He garbed himself as a regular citizen. The only indication of his true status was his jeweled gun, which he kept hidden under the simple clothing.

However, he did not tell a soul where he was going.

​"I don't understand," said the sultan after they entered the Ohr Hachaim's humble abode. "How are you able to live in such ruin? You must be longing for the day when you'll be able to acquire a spacious luxury home, as befits a man of your stature."

"No, no," said the Ohr Hachaim. "I'm happy with my lot, and I'm grateful to the Creator for all the kindness He bestows upon me every day. I have more than I deserve."

The sultan glanced at the poor meal waiting for them on the table.

Yet despite the sultan's norm of feasting on rich royal foods, he found the simple food delicious. And even though the sultan had been quite hungry, he also found the sparse food quite filling.

After the sultan finished his surprisingly satisfying meal, the Ohr Hachaim turned to him and respectfully inquired as to the reason for the sultan's visit.

The sultan described his initial curiosity to discover his ben mazal, and ended by expressing his bemusement at the seemingly pathetic circumstances of his ben mazal (the Ohr Hachaim), whom he expected to be living a life of riches and honor.

"Yet here you are," said the sultan, "living in intolerable conditions."

The Ohr Hachaim smiled as he explained that, on the contrary, he felt richer and happier than all the other wealthy people across the globe.

He then described the life of stress & hassle suffered by many materially successful people, including rulers & princes, noting they often can't even enjoy their luxuries due to their stress & anxiety.

The Ohr Hachaim continued to enumerate the problems suffered by wealthy rulers (war, economy, excruciating decisions, etc.), but when he said, "It could even be that at this very moment, someone from your closest ministers might be planning to betray you or incite the nation against you..."

The sultan opened his mouth to contradict the Ohr Hachaim's suggestion, but then he remembered the excessive delight of some of his ministers in response to the announcement of his plans to vacate his throne for a while.

Instead, he sighed as his newfound concerns grew in his mind and said, "How I wish I could know what's happening in my palace..."

"You can," said the Ohr Hachaim and handed the sultan a small mirror.

Upon glancing in the mirror, the sultan cried out, "Wonder of wonders! Here's Turkey, the center of my kingdom!"

"Gaze deeply into the mirror," said the Ohr Hachaim. "You'll be able to see whatever you desire."

Now the sultan saw Istanbul, and then his palace.

"Would you like to see what's happening now in your private quarters?" asked the Ohr Hachaim.

"I certainly would!" said the transfixed sultan.

As he continued to gaze into the mirror, he spotted his Grand Imam sitting with his Grand Vizier and plotting how to overthrow the sultan. 

The sultan's initial shock turned to rage, and then despair.

"What can I possible do to these scoundrels?" he wailed. "How can I save my kingdom?" 

"Do you have any kind of weapon with you?" asked the Ohr Hachaim.

Immediately, the sultan withdrew the jeweled gun hidden beneath his clothes.

"Do not wait another moment," said the Ohr Hachaim. "Take aim — but be careful not to miss!"

The sultan cocked his gun and aimed at the image of the Grand Imam.

He fired.

The mirror exploded into pieces.

Yet in that split second before it shattered, the sultan managed to see the Grand Imam fall to the floor...lifeless.​

At that point, the Ohr Hachaim mentioned the obvious – that the court was in uproar right now.

Then the Ohr Hachaim explained that when the sultan would return, he'd be greeted by his "faithful" ministers, who would then tell him that the Grand Imam was murdered by the Jews.

"But you know the truth," said the holy tzaddik. "Nonetheless, do not reveal what really happened. Instead, please keep postponing the judgement against the Jews. After a month, invite all your ministers and servants to a feast, at which point I will appear and reveal the truth before the eyes of the entire nation."

To make an already long story a bit shorter, many people signed a document claiming they personally saw the Jews murder the Grand Imam.

​This showed the sultan who was untrustworthy.

In this way, the Ohr Hachaim ensured the continued reign of a friendly & decent ruler while also ensuring the protection of the Jewish community.
​

For Erev Rosh Chodesh Nissan (March 25), Rav Kanievsky has called upon us to fast if we can. He says that half a day (until daytime chatzot/halachic noon) is also good.

If you haven't already, there is a special prayer you can say during Mincha toward the end of Shemoneh Esrei in which you set yourself up for fasting tomorrow (but this same prayer also lets you off if you end up unable fast).

(Please see his original letter, plus an English translation HERE.)

The Gadolim of Eretz Yisrael also call upon us to say Tehillim together on 29 Adar/March 25 at 5:30 PM Eretz Yisrael-time: Psalms 13, 20, 91, 112, 120, 121, 127, 130.

This is followed by Avinu Malkeinu & Acheinu Kol Beit Yisrael.

A worldwide kabbalat ol malchut Shamayim is at 6:00 PM.

(Please see the original announcement HERE.)

Rav Shlomo Binet, a dayan (rabbinical judge) in Belz Chassidus, has come out with a series of lectures regarding current preparation for Pesach.

He states that this year, we must invest our primary spiritual & physical energies in our children, who are at home with us and who need our best efforts in middot & supervision.

Rav Binet warns that the harm done to the children now (if we focus our energies on non-halachic cleaning, rather than on the children's needs) can produce negative consequences that last far longer than the current situation.

Therefore, we are not to do more cleaning than halachically required.

He offers the following directives due to the current circumstances:

• There is no need to add chumrot (stringencies).

 

• It is enough to clean one cabinet in the kitchen in which to store Pesach products. (In other words, whatever you literally need for Pesach – if maybe you need 2 cabinets, for example – but not more than that.)

 

• Regarding the other kitchen cabinets: Go according to the Shulchan Aruch, which only requires you to dispose of anything that is actual chametz. (During Bedikat Chametz, the father should check the rest of the cabinets only to ensure that no actual chametz remains.)

​Rav Binet recalls how the holy former Rebbe said that they ate chametz as usual on Shabbat Hagadol (the Shabbat before Pesach) on a regular tablecloth.

After Shabbat ended, they shook the tablecloth to make the crumbs fall to the ground.

Rav Binet wishes to remind everyone that chametz smaller than a k'zayit (around the size of a golf ball) is nullified "k'afra d'ara – like dust of the earth," as we say in the chametz-nullifying prayer during Bi'ur Chametz (burning of chametz).

One is even allowed to see chametz smaller than a k'zayit (because it has been officially & spiritually regulated to the status of dust).

In addition, Rav Binet explains that most of the closets & cabinets of the home can be sold to a non-Jew, using only those that are absolutely necessary (and cleaned from chametz).

The most important point, says Rav Binet, is to take care that the home atmosphere is one of calm & tranquility, to find fun activities to do with the children, and to enjoy the children, even during these unusual circumstances sent by Hakadosh Baruch Hu.

Rav Binet ended with these heartfelt wishes:
"With blessing that we will hear good news, salvation & comfort, that the disease of corona will disappear completely, and that we will soon merit the coming of Mashiach speedily in our days, Amen."

The original Hebrew article is found here: www.hidabroot.org/article/1136305

Here is more info about the measure of k'zayit (size of an olive): https://dinonline.org/2019/05/28/kzayis/

I was moved to tears by the last paragraphs of this article:

Amid Coronavirus, Israel Modifies Funeral Rituals for First Victim

In the coronavirus ward, medical workers mostly communicate via video with the patients. And the new protective protocols prevent them from giving the hands-on care the patients also need.

So the younger & healthier coronavirus patients have taken upon themselves to care for the older, suffering coronavirus patients.

These younger, less affected patients fluff the pillows of the more severely affected, adjust their oxygen masks, and help them call their family members.

As 88-year-old Aryeh Even's situation deteriorated, the other patients refused to allow him to feel alone. They cared for him and remained with him in his last moments when his own family were not allowed to be at his side.

Two patients even said Shema Yisrael with Mr. Even at the end of his life. 

It takes compassion to respond as these patients have.

But it also takes courage, seeing the effects of the same disease from which they themselves suffer, to face Aryeh Even's suffering & death head-on — with beautiful Jewish compassion.

May this courage & compassion be a zechut for all Am Yisrael.

And may all the ill merit a complete & speedy refuah of the nefesh & the guf.

And may Hashem erase this epidemic immediately from our midst, with no more victims.