Sunday, May 11, 2008

A Mirror Image

The term hashgacha consists of two components: One is Divine Guidance and the other is a form of Divine shemirah – protection. Although Divine Providence, or hashgacha, is exercised over all the creations, certain tzaddikim and righteous people merit an additional hashgacha, the Divine Protection.
The term hashgacha consists of two components: One is Divine Guidance and the other is a form of Divine shemirah – protection. Although Divine Providence, or hashgacha, is exercised over all the creations, certain tzaddikim and righteous people merit an additional hashgacha, the Divine Protection.
The hashgacha and shemirah of Hashem function in a manner that is similar to a shadow, as they rely solely upon the actions of man. A shadow occurs when an opaque object blocks light from the sun or other light source. If one places his body directly in front of the sun’s light, he will cast a shadow of his body. If he places a finger in the direct path of the sun’s light, only his finger will cast a shadow. Corresponding to the way a person directs himself to Hashem and depends upon Him, so Hashem in return focuses His Divine Providence and Divine Protection upon the person.
Each morning after Shacharis, we recite the Thirteen Principles of Faith, which represent the main tenets of our belief. In the first ani maamin, we state: “I believe with complete faith that the Creator, blessed be His name, is the Creator and Guide of all the created beings, and that He alone has made, does make, and will make all things.”
For this reason, we are mispallel to Hashem, the Creator and Guide, in the Birchos HaShachar, “Baruch Atoh Hashem …. pokei’ach ivrim” – that Hashem should open our eyes so that we can see the hashgacha in our lives.We pray that He bestow upon us His Divine Assistance, as we say (Tehillim, 27:11) “Horeini Hashem darkecha unecheini b’orach mishor – teach me Your way, Hashem and lead me on the path of integrity.” We are aware that often times it is difficult for us to comprehend the hashgacha of Hashem, how He guides the world and its creatures and therefore we are mispallel for His Divine Assistance.
HaGaon HaRav Elchonon Wasserman expounds in his Sefer Kovetz Ma’amarim that Klal Yisroel’s comprehension of Hashem and His world is established in two ways, as stated in the Torah (Devarim 32:7), “Zechor yemos olam binu shenos dor vador – remember the days of the world, understand the years of generation after generation. One must remember what has happened in the past in the world, and secondly he must understand it. However, as is stated in Pirkei Avos (4:14)), “Al binascha al tishan – do not rely on your own understanding,” meaning that one should not base his perceptions on his limited intellect. Rather, as the posuk continues in Devarim, “she’al avicha v’yagedcha zekeinecha v’yomru lach.” R’ Elchonon explains that our chachamim, who accepted the tradition from Har Sinai, were able to illuminate the clandestine ways of Hashem. They have taught us that the objective of Hashem’s hashgacha is for Bnai Yisroel, as the pasuk states further (Devarim 32:9), “Ki chelek Hashem amo Yaakov chevel nachalaso – For Hashem’s portion is His people, Yaakov is the measure of His inheritance.”
The Vilna Gaon states that the hashgacha that we observe in our world is only a replica of what is happening in Shamayim. To clarify this statement, R’ Elchonon presents an example of a window display in a food shop that contains apples, peaches and plums -- various artificial fruit that do not have any taste or fragrance – to show what they sell inside. That sample, or reproduction, is what we are witnessing in the events of this world.
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In the years before the collapse of Communism, I made a number of visits to the Soviet Union to bring chizuk, words of Torah, and the all-important tefillin and mezuzahs.
This time a Chumash class for young professionals had been arranged, in an apartment building in the center of the city. We were amazed to see almost thirty people gathered – where only five or six had been expected – and we were introduced to all of them, including a young doctor named Sasha.
It was not particularly safe to be out in the street after 11:00 PM, and as that hour approached we reluctantly attempted to take our leave of the group. As I stood with my hand on the doorknob, Sasha came rushing over to me and urgently pleaded, “Od chamesh dakos – five more minutes.”
It was difficult to refuse his sincere request, and we sat down once again to learn, with even more fervor than before. The audience was rapt with attention, and time passed quickly. Once again we got up to leave and said our goodbyes. No sooner did we walk to the door, however, then Sasha was there again, barring our way. He grabbed my arm and looked imploringly into my eyes. “Od chamesh dakos – five more minutes.”
It was much after midnight before we were finally able to leave, but not before Sasha, with much gratitude, invited us for a farewell seudah the next day at his home. We were touched by his gesture and accepted his invitation.
As an acknowledgment of our respect and affection for the young doctor, I decided to bring along a gift. I dug my hand into my flight bag, in which I had hidden various religious articles and pulled out a tallis. This might be a good gift, I thought; Sasha could be a chassan soon and will need a tallis.
For some reason, though, I put it back and searched again. I came up with a Kiddush cup. Inexplicably, I again felt it was not appropriate and put it back.
Once more I stuck my hand into the bag, and this time I pulled out a challah cover. It was made of white terylene with a light blue Magen David embroidered on it, and across the front, in blue, were the Hebrew words Shabbat Shalom. I immediately decided it was the perfect gift for Sasha, put it into a brown paper bag and hid it under my jacket.
Upon our arrival we were astounded to see that not only were most of the participants of the previous night’s lecture present, but so too were at least a dozen new people. The group was exuberant, and the table was set with a small array of delicacies. Although we were reluctant to deplete their meager stock which had surely been carefully hoarded over the year, we did not want to offend our host, so we sat down and joined everyone at the table.
When Sasha went into the kitchen during the meal, I followed him there to present him with the gift in private, since I had not brought a gift for everyone.
I watched as he opened the bag, took out the challah cover and unfolded it slowly. Then, after taking one look at it, Sasha burst into tears. I felt bewildered, not knowing what to say or how to react.
After a few seconds, Sasha composed himself and wordlessly led me down the hall to a tall bookcase with some old crumbling sefarim on the top shelf. Sasha climbed upon a stepladder and took out something very carefully from between two tall volumes.
“You don’t know how long I’ve hoped for this,” he said to me, as he handed me what he had just taken out. It was a thin, white folded paper napkin. I slowly opened it up and looked at it. There on the front was drawn in blue marker a Magen David, and across the top, in the same blue ink, was written in Hebrew Shabbat Shalom.
Sasha took the challah cover I had given him, folded it up, and placed it between the two sefarim. He pointed to the nap kin I was holding in my hand and said softly to me, “This one is for you.”
The Ribono shel Olam had not only chosen the exact matanah Sasha was to receive, but even its color and design.

5 comments:

rachel said...

a special deep combination of toughts and words, please continue

Unknown said...

are you still traveling around ? Planing to visit Gibraltar again ?

Unknown said...

THe Vilna Gaon in talking about the the great seuda of Livyasan said that it symbolizes the spread of Torah throughout the world. The Yayin Hameshuman alludes to the secrets of the Torah.

computer technition said...

what is the vort that was said concerning this by re simch bunim of peshischa ?

computer technition said...

It is told that the Chofetz Chaim was once sitting and crying. Rav BenTzion Krimphos who was close to him came in and saw it. He was shaken by this site and asked the Chofetz Chaim for an explaination. He answered I have just finished this sefer Reishis Chuchma and there I found that a person who has Bizyonos in this world it takes away alot from his Onesh in Gehenum that he deserves. Now I sit and I'm worried and I cry to myself, why are they punishing me Min Hashamayim that I dont have Bizyonos