Tuesday, November 3, 2009
Wednesday, September 30, 2009
Tuesday, September 22, 2009
Wednesday, September 16, 2009
Thursday, September 3, 2009
Wednesday, September 2, 2009
Tuesday, September 1, 2009
Monday, August 31, 2009
Wednesday, August 26, 2009
Wednesday, July 8, 2009
The untimely, inexplicable and tragic loss of David Rottenstreich, Dovid Chaim ben Zvi Akiva, a’h has placed a large hole in our hearts and minds. The past few months since his petirah have been very troubling for many of us. His absence is unfathomable; many try to make sense of the events in varying ways; however we must trust that Hashem has His ways which, at times, challenge our human spirit.
There is no doubt that David’s image and spirit are indelibly imprinted in our hearts; his memory is everlasting to his family and friends. David was a true Torah Jew in every sense of the word. His love of the Torah was evident in his entire persona: Limud hatorah, chesed, concern for another Jew, seeker of peace, shmiras halashon, proper kavana during tefila were all at the core of his existence. He was a meticulous young man who gave great nachas to his family and was beloved by his dear friends. From the inception of his illness it became quite apparent that his network of close friends was enormous. The quantity and quality of the learning and tefilot that ensued on his behalf were incredible. The outpouring of concern and love was, and continues to be, comforting to his dear family and friends.
It is now up to us to continue his legacy and to properly remember this wonderful young man who was taken from us so prematurely. There are many ways to memorialize a niftar; however, it is particularly poignant that David’s memory be actuated with his specific virtues in mind. What better way to honor David’s memory than to have a Sefer Torah written in his memory? As you may know, every Jew is charged with the mitzvah of writing a Sefer Torah during his lifetime. David was not given the opportunity to fulfill this directive during his lifetime. However, given his fervent commitment to the performance of mitzvos and his incredible yiras shamayim, we believe that there is no doubt thathe would have wanted to accomplish this extraordinary mitzvah.
David was committed to many worthy ideals, one of which was community. The Young Israel of Hillcrest and the Hillcrest community were an integral part of his life. For many years he was an active participant in the teen minyan, as Gabbai, Baal Tefilla, and Baal Koreh. As such, he was able to shine and become an exemplary role model for all those he touched. He felt most comfortable in that environment and so it is with the teen minyan of the Young Israel of Hillcrest that this beautiful Torah will reside. Let us hope and pray that the writing of this Sefer Torah, l’iylui nishmas Dovid Chaim ben Zvi Akiva a”h, be a nechama for us all and may it elevate his neshama closer to Hakadosh Baruch Hu.
If you would like to participate in this wonderful mitzvah, please make your check payable to “Young Israel of Hillcrest,” indicating that it is for “David’s Sefer Torah Fund.” Your contribution is not deductible so receipts will not be issued. Please send your check to: Young Israel of Hillcrest, 169-07 Jewel Avenue, Hillcrest, NY 11365. We are planning to have the Sefer Torah completed by David’s first yahrzeit. Details regarding the Hachnasas Sefer Torah will follow.
Thank you for helping make this happen.
Monday, June 1, 2009
Monday, May 25, 2009
Towards the middle of פרשת אמור, the תורה discusses all of the מועדים. By all of them the תורה tells us exactly which month and which day that holiday will fall out. By פסח it says "בחדש הראשון בארבעה עשר יום לחדש וגו". By ראש השנה it says "בחדש השביעי באחד לחדש וגו". By יום כיפור it says "בשעשור לחדש השביעי וגו". By סוכות it says "בחמשה עשר יום בחדש השביעי וגו".
All holidays, that is, except for שבועות. By שבועות the תורה doesn’t give us an exact date of month and day, rather all it says is "וספרתם לכם ממחרת השבת וגו עד ממחרת השבת השביעית תספרו חמישים יום וגו". So the obvious question is why?
Rav Schlezinger answers as follows: The very first משנה in פרקי אבות says, "משה קיבל תורה מסיני ומסרה ליהושע ויהושע לזקנים וזקנים לנביאים ונביאים מסרוה לאנשי כנסת הגדולה."
The משנה is telling us of the many different days of "מתן תורה" that we’ve had throughout the generations. When יהושע got it from משה that was his "יום מתן תורה". When the זקנים received it from יהושע, that was their "יום מתן תורה". And so on until it keeps getting passed down, רבי to תלמיד, father to son.
We see from this that in every generation, and for that matter, every single day, there is a new "קבלת התורה". Therefore its impossible for us to establish the exact date of שבועות, which is "זמן מתן תורתנו", since in reality every single day of our lives is a new "יום מתו תורה".
With this idea Rav Schlezinger answers another question. Hashem commands us by פסח and to סוכות to be בשמחה, to celebrate the holiday with great joy. So why is it that for שבועות, the time of קבלת התורה, there is no ציווי in the תורה to be "לשמוח ביום"? Some want to answer based on the רמב"ם who says that the ימי ספירה are really חו"ל המועד between פסח and שבועות. So really שבועות is connected to the holiday of פסח and therefore the שמחה is also connected. But we can answer differently. By פסח and סוכות the נס was a one-time thing. We will never experience another event like יציאת מצרים and the protection of the עננע הכבוד in the מדבר. So when these holidays arrive, we celebrate with amazing שמחה as a commemoration to what happened. But שבועות is different. The שמחה of שבועות is of קבלת התורה and לימוד התורה. This שמחה isn’t a one-time event. It happens every day. Every day of our lives we should be למד בתורה and be שש ומתענג בה. Therefore Hashem didn’t command any extra שמחה on שבועות because in reality we have to feel this every day.
“Kafah Aleihem Har Kegigis”
The Har Sinai experience, that which we celebrate this coming Shavuos, is famously portrayed by the Gemara in Shabbos 88a. The Gemara states as follows: “And they stood afoot the mountain; R’ Avdimi bar Chama explained, that the Torah means to teach us that Hashem raised the mountain over the heads of B’nei Yisrael like a tub and said to them. ‘If you accept the Torah, it will be to your betterment. If not, there you shall be buried’ Our meforshim throughout the ages have all been bothered by this statement in the Gemara. Was the Torah truly given coercively? And if so, where is the element of free will involved with its acceptance?
R’ Meir HaKohen MiDvinsk, the Meshech Chochmah, explains as follows. In truth, there was no active coercion on Hashem’s part. The imagery of “kafah aleihem har ke’gigis” simply is used to describe a situation during which “[Hashem] showed to them His glory with such a clear openness to the point that they (B’nei Yisrael) lost their natural will…and it was as if they were like the ministering angles, as they fully recognized that all of creation is dependent on the Torah’s acceptance.” However, the Meshech Chochma’s question begs another question. We recite on Pesach night that “had Hashem brought us before Har Sinai without giving us the Torah it would have been enough.” But according to the Meshech Chochma’s explanation, this statement is quite puzzling. If B’nei Yisrael came to the realization that the world itself was dependent on the Torah’s acceptance, how could have the gathering at Har Sinai sufficed alone?
HaRav Baruch Dov Povarsky Shlit”a, current Rosh Yeshiva of the Ponevezh Yeshiva in Bnei Brak, explains as follows. There are in fact two distinct roles that Kabbalas HaTorah plays with respect to the sustenance of the world. The first facet involves the sustenance of the natural order and the billions of people who roam the Earth. The second facet, however, is distinctly related to Klal Yisrael and the role that the Jewish People play in G-d’s creation. Perhaps, the Kabbalah of “kafah aleihem har ke’gigis” is solely discussing the relationship between Kabbalas HaTorah and the Jewish People as will be explained below.
The Gemara in Kesubos 66b relates a powerful statement in the name of R’ Yochanan ben Zakkai: “Fortunate are you, O Israel! When you perform G-d’s will, the nations have no reign over you. And when you disobey G-d’s will, you are delivered into the lowest of nations.” This Gemara sounds puzzling at first, as it seems to imply that the Jewish People is fortunate for both its wonderful successes and dismal failures. What could be positive about being “delivered into the lowest of nations”? The Maharsha, in dealing with this question, advances the famous notion that while other nations are governed by a ministering angel or some secondary force, Klal Yisrael’s status is dependent on G-d’s unique hashgacha pratis. Accordingly, it is indeed a laudable fact that when we fall we fall all the way because our failure is simply indicative of a removal of G-d’s presence from the Jewish People. And from our failures we can see the true beauty of our successes which are only resultant from an intimate relationship with the Ribbono Shel Olam.
R’ Chaim Brisker Zt”l advanced the Maharsha’s idea one step further. In Jewish philosophy, there is a known distinction between four different categories of beings: The Stationary (“domem”), the Growing (“tzomeiach”), the Living (“chai”), and the Jewish People (“Yisrael”). What’s the relationship between “domem” and “tzomeiach”? Is “tzomeiach” simply a “domem-plus”, and fundamentally only slightly different than the “domem”? Or perhaps “tzomeiach” is fundamentally incomparable, as it belongs in its own separate category? R’ Chaim explained that the answer is truly obvious. If one were to sever a plant from its life source, the plant does not revert to the status of “domem”. The plant withers away into nothingness as it’s lifeblood has been cut off. This is true of the Jewish People as well. What the Gemara in Kesubos is telling us is that if we do G-d’s will and tap into our lifeblood which is the Torah and its commandments, then we are unchallengeable by any other nation just as the “tzomeiach” is an a fundamentally different category than the “domem”. And if G-d forbid we forsake the Torah and it’s ways, we wither away into nothingness, just like the plant without its roots.
With this in mind, R’ Povarsky explains that this was the Meshech Chochma’s intention. The necessity of “kafah aleihem har ke’gigis” was to show the Jewish People that its only source of life and sustenance is the Torah, just as was demonstrated above from the Gemara in Kesubos. By raising the spiritual awareness of the Jewish People to such a degree that they could no longer choose not to accept the Torah, Hashem was intimating that our only survival throughout the ages would be dependent on our commitment to tapping into the one true source of life. And this process was a work in progress, beginning with the inception of Klal Yisrael at Yetzias Mitzrayim and culminating with Ma’amad Har Sinai. Even as they stood afoot the mountain, Klal Yisrael had already attained a certain spiritual elevation and understanding of G-d’s will in the world.
Accordingly, the question we raised above is answered as well. What would have been the greatness of gathering at Har Sinai without accepting the Torah? The very fact that we had the privilege of climbing one more rung along the ladder of our relationship with Hashem was a tremendous thing in and of itself, and therefore it would behoove us to thank Hashem for it independently. However, it’s clear that once we attained this level of spirituality it was a natural consequence to accept the Torah and the yoke of Mitzvos.
R’ Povarsky points out that from this analysis it’s implied that our acceptance of Torah was not the catalyst which propelled us to such great heights. Rather, it was our accomplishments prior to accepting the Torah which caused us in a sense to accept the Torah upon ourselves coercively. Doesn’t this seem to be out of order? Why was it that our understanding of Hashem had to come before we accepted the Torah? R’ Povarsky answers that this message is exactly the point. In order to properly accept the Torah with authentic and meaningful mesirus nefesh, we must understand that it is our key to life and existence in the world we live in. The same applies to when we commit ourselves to learn Torah and fulfill the Mitzvos, as the Gemara in Shabbos 83b teaches us that “the Torah is not maintained only through one who is willing to die for it.” May it be Hashem’s will that this Shavuos we attain that understanding once again, and through clarity of purpose we accept Hashem’s Torah upon ourselves and all it entails.
Thursday, May 21, 2009
Tuesday, May 19, 2009
Tuesday, May 12, 2009
The words of the song literally mean “Our brothers the whole house of Israel, who are in distress and captivity, who wander over sea and over land -- may God have mercy on them, and bring them from distress to comfort, from darkness to light, from slavery to redemption, now, swiftly, and soon.” To us, the song has a dual message. On the one hand, it reflects the outpouring of support from so many types of Jews all across the world, an outpouring that reflects how special David truly was. Acheinu is also a Tefillah. It is a prayer to Hashem that He should end all of our suffering and speedily bring us the Ultimate Redemption. We hope this song will be an inspiration for everyone to follow in David’s ways, continuing to bring Klal Yisrael together.
Steven Genachowski and Brian Koegel
To download the song, Click Here
We apologize for the poor quality of the recording. The song, in its current format, has been recorded on a Mac computer. We hope to re-record it in a professional studio shortly.
Wednesday, May 6, 2009
Monday, May 4, 2009
Sunday, May 3, 2009
If you are interested in giving the shiur at a later date, please email firstname.lastname@example.org
Tuesday, April 28, 2009
Monday, April 27, 2009
Sunday, April 26, 2009
Friday, April 24, 2009
SAVE THE DATE.....TUESDAY MAY 12th at 7:30 pm
YU TZEDAKA EVENT for The David Rottenstreich Z"L Sefer Torah Fund
Featuring: WORLD FAMOUS MENTALIST MARC SALEM
Marc's Bio: As an entertainer Marc Salem has performed around the world, astounding and entertaining millions. His show MIND GAMES concluded two extended runs on BROADWAY to both critical and popular acclaim. The Sydney Opera House, the Edinburgh Festival and Singapore's Esplanade have also hosted extended runs of MIND GAMES.
He has been featured on the The O'Reilly Factor, Montel, Maury, CNN, and has been a frequent guest on Regis. He has had two network television specials, with more to come. Marc has also completed 3 sell-out seasons in London. He is a regular guest on Court TV, and was also recently profiled on an astounding 60 Minutes by Mike Wallace.
All proceeds will go to David's Sefer Torah Fund
Wednesday, April 22, 2009
For more information goto http://www.yu.edu/cjf/newsItem.aspx?ID=34898.
Tuesday, April 21, 2009
Please try and have all the learning you have pledged done by then, but if not at least by May 7th
It is important that we be able to make a Siyum at the Azkara, so when you finish learning on David's behalf please send me an email @ email@example.com telling me what you learned, so i can determine whether there can be a siyum made at the Azkara.
please keep checking for updates on the exact time of the Azkara
Sunday, April 19, 2009
there is tanach, mishnayos, mishna berurah, and rambam
to sign up, send an email to firstname.lastname@example.org stating what you would like to sign up for.
Tuesday, April 14, 2009
Adonai! Al Bi’apcha tochicheini v’al b’chamasicha t’yasreini!
My master! Don’t rebuke us in anger, and don’t afflict us in rage,
A pasuk we’ve all recited many times over the last few days. And when we read this pasuk, we can’t help but be bothered. How can God cause so much pain for us? Is He angry? How can He be angry with David? Look at all the people who came together on his behalf. Davening…learning…saying tehillim…doing extra mitzvos…giving tzedaka. Look at all the friends, family, and members of klal yisroel. People that David speaks to everyday, people that he hasn’t seen in years, and people who he didn’t know at all, all on the front lines supporting him, his family and all of us. How can God be angry when He sees klal yisroel coming together for 1 human being...1 holy Jew? Is this pain that we feel really a reflection of God’s wrath?
But, I think, if you look more closely at the pasuk, it becomes clear that this suffering is not out of God’s anger, rather out of extreme love! The Gemara in Brachos gives us a prescription for such tragic occasions. The Gemara writes, that if you are suffering and you don’t know why, you should look scrupulously at the actions that you have done. So, lets take a look. What can we say about David’s actions? Anyone that knew David can attest to the fact that his actions were pure. He was a tremendous masmid, he was scrupulous about Halacha, he davened with the utmost kavana, he was always makpid not to speak loshon hara. In which case, it can’t be his actions that are responsible for this suffering. The Gemara goes on to say that if you cant find any misdeeds you should attribute the suffering to bitul torah. David was one of the biggest masmidim we know, in the true sense of the word. He took his sedarim very seriously and always pushed his chavrusas to learn more. There is no way we can attribute this pain to bitul torah. Then what is the solution? The gemara says, it must be that these are yisurin shel ahava, afflictions of love.
I would like to suggest that the pain and suffering we feel today is out of Hashem’s extreme love for David. We prayed to hashem “al bi chamascha tiyasreini” and he answered us that although these are painful times, it is not out of anger that I afflict you rather it is for my deep love for our dear R’ Dovid.
How did I come to realize this? How am I so sure that this is the case? It is because of you. You have all helped us realize this. Your tremendous support, encouragement, care and love for David has showed us this. The mishna in avos says, a line that David had underlined in his pirkei avos that I used to prepare this speech, “Rebbi omer- eizo hi derech yishara sheyavor lohadam- which is the straight path that a person should follow? Kol she hi tiferes lioseha vitiferes lo min hadam- anything that is glorified to God and glorified from amongst man.” Some of the meforshim explain that tiferes lo min hadam is a litmus test for tiferes lioseha. In other words, how do we know that a person is considered glorified by God, if we see that he is glorified by man. Your attendance this morning, in addition to your endless gifts of time, mitzvos, learning and prayers have assured us that David was truly glorified by man and thus loved by God.
We are therefore, very thankful for helping us realize that the pain we feel is an affliction of God’s love for David. All of the efforts you put forth, surely reflected David’s wonderful attributes and strengths.
To all of those who signed up for tehillim and to daven on David’s behalf, Thank you for highlighting David’s strong commitment to tefillah. David was amazingly meticulous about going to minyan on time. For shachris he needed to be there 5 mintues early to put on his tefillin. In teen minyan in hillcrest he was always the one to daven pisukei dizimra because he was the first one there. When he was in shul he showed a tremendous kavod hatefilah. He was careful not to talk and to have kavana throughout. We thank you for reminding us of this magnificent trait of David’s
To all of those who signed up to learn for david. Thank you for underscoring David’s amazing consistency in learning. As I mentioned, Rotty took his sedarim very seriously. He always tried to come on time and tried to never miss a seder. He was in seder and shiur just this past Thursday. Very often on shabbos, you could find david sitting on the basement couch learning, because he wanted to do what he felt was right but didn’t want anyone to know he was doing it.
Which brings me to another wonderful midah of david’s. David was extraordinarily humble. He always did the right thing but didn’t insist on anyone knowing about it. And in this honor we wish to thank all those who contributed anonymously. Your humility is a tribute to David’s legacy.
Lastly, thank you to all of you who gave tzedaka in David’s merit. We all know that david would do anything for any of us. He always offered his assistance to his friends and family, and did so happily. There is nothing he wouldn’t do for a friend. He loved you guys so much. So we thank you so much for reflecting this midah of david’s and ask that you continue to give in his memory.
So again, from the bottom of our hearts, we thank you so much for all of the chizuk that you have given us. We wouldn’t have been able to get through the last few days without your encouragement, support and tefillot. We ask that you continue your efforts to grow in memory of our dearest David, and that he continue be a melitz yosher for us and all of klal yisrael. T’hei niafsho tzrurah btzror hachaim.
Sunday, April 12, 2009
1. All the learning that has been committed to thus far should be completed by the Shloshim. Please continue to check the blog for more learning opportunities and other Shloshim information.
2. A book is being compiled for the family with stories and pictures of David and letters to the family. Please email your contribution to email@example.com so that we can make this project even more meaningful for the Rottenstreichs.
3. David's fierce commitment to learning Torah and his dedication to adhering whole-heartedly to all 613 Mitzvos is something that inspired those around him every day he was living and will continue to touch the lives of our Klal for years to come. Chazal very often compare a Sefer Torah to a human being. For these reasons we have decided to dedicate a Sefer Torah in David's memory to give to his family. To donate to this worthy cause please see the previous post titled "Sefer Torah Dedication" for more information.
Thank you, and we should only see bsuros tovos
Tuesday, April 7, 2009
Please donate whatever you can, even if it’s a small amount. Echad haMarbeh, Vi’echad haMamit, Bilvad SheYichavein Libo LaShamayim. May our acts of kindness be a zchus for Rotty’s neshama.
David's Sefer Torah
c/o Marc Zeffren
211 S. Alta Vista Blvd
Los Angeles, CA 90036
David's Sefer Torah
c/o Aaron Malitzky
David's Sefer Torah
c/o Aryeh Schlusselberg
David's Sefer Torah
c/o Rafi Katz
David's Sefer Torah
c/o Yitzie Klapper
David's Sefer Torah
c/o Isaac Orenbuch
West Hempstead, NY 11552
David's Sefer Torah
c/o J.Z. Spier
David's Sefer Torah
c/o Willie Balk
2791 Chesterton Road
Shaker Heights, OH 44122
David's Sefer Torah
c/o Danny Turkel
141-03 Jewel Ave.
Flushing, NY 11367
David's Sefer Torah
c/o Ariel Caplan
336 No. 8th Ave.
Edison, NJ 08817
On behalf of the Rottenstreich Family, I would like to thank you all for your continued support in the saying of tehillim and learning in David's name.
I would like to ask that all the learning be continued in his memory.
Please continue to check the blog for further updates.
Please try and have this done by the end of Shabbos. thank you
1-5 Aaron Malitzky, Reu Berman, Brian Koegel, Nava Dworetsky
6-10 Jason Jacobs, anonymous
11-15 anonymous, Steven Goldman
16-20 Yehoshua Auman, Steven Goldman
21-25 anonymous, Naama Levin
26-30 Sima Horowitz
31-35 Shmuli Stern
36-40 anonymous, Jeremy Erez
41-45 anonymous, Jeremy Erez
46-50 Aaron Malitzky, Ariel Auman, anonymous
51-55 Joey Lehman, anonymous, anonymous
56-60 Yechiel Schwab, J Litton, Gidon Lipstein, Adam Frohlinger, Yoni Weinberg, Yaffi Spodek, Joseph Skydell, David Liechtung, Jason Weinblatt, Sammy Moer, Ariel Reiner, Yonatan S, Yosef van Bemmelen, Adam Sabzevari, Melissa Lowinger, Aaron Ciner, Ariel Auman, Miki Goldstein
61-65 Rebecca Weinstein, Yonatan S, Ariel Auman, Miki Goldstein
66-70 Yossi Jacobs, Ari Berkowitz, Kenny Dvorin, David Liechtung, Stahler, Yonatan S, Carrie Rabinowitz, Miki Goldstein
71-75 Rafi Katz, Ari Berkowitz, Kenny Dvorin, Leah Fried, Rabbi Jon Green, Adam Friedman, David Liechtung, Carrie Rabinowitz, Tamar Gold, Rachel Waldman, Miki Goldstein
76-80 Rafi Katz, Ari Berkowitz, Yossi Faber, Miki Goldstein
81-85 Shanna Naiman, Ari Berkowitz, Jeremy Apfel, Miki Goldstein
86-90 anonymous, Ari Berkowitz, Jeremy Apfel, Bubba Ellman, anonymous, Miki Goldstein
91-95 Baruch and Nati Abittan, Miki Friedmann, Miki Goldstein
96-100 Aaron Fleksher, Evan Chesir, Miki Goldstein
101-105 Baruch and Nati Abittan, Justin Bral
105-110 Baruch and Nati Abittan
111-115 Baruch and Nati Abittan, Talia Reiner
116-120 Eitan Lipstein, Adiel Munk, Dovid Tauber, Eytan Mishkoff, Zachary Lubat, Jacob Moer, Yehuda Williams, Evan Hirschhorn, Judah Rosenbaum, Joseph Skydell, Joshua Teitcher, Ariella Friedman, Jason Weinblatt, Sammy Moer, Yonatan S, anonymous, Michael Plaut
121-125 Adiel Munk, anonymous, Elizabeth Konigsberg, anonymous, Joshua Teitcher, Jason Weinblatt, Sammy Moer, anonymous, Yonatan S, Eli Muschel, anonymous, Mordy Fenster
126-127 Jason Jacobs
All of Chelek Bet - MMY
Los Angeles, CA 90036
West Hempstead, NY 11552
a little further and listens to his fellow's words a little more
closely, one quickly realizes that the world is with those who are in
need of one's prayers. While our period of Jewish history is
comparatively peaceful and prosperous, hearts are not still. Lives are
not tranquil.Even those with relatively few troubles struggle with the
numbness and exhaustion brought on by hectic 24/6 lives.
Why does all the heartache present itself? While Hashem's reasons are
not apparent to us, the impact is evident: When one's neighbor is
afflicted, one is able to feel for him, to empathize with his plight
on a personal level and build upon the connections that unite one Jew
to another. Born in a generation that basically is blessedly free of
worries over bare substance, each Jew has the emotional capacity to
feel for others, if only he desires to do so.
As Rav Mattisyahu Saloman stated, " the hardships are to bing us to
reach up to hashem with higher levels of prayer and to reach out to
our fellow Jews with higher levels of compassion." It is the
combination of these two ingredients that perfects the formula for the
ultimate redemption. For redemption depends upon both the sincere
prayers and the deep-seated unity of the Jewish people."
- adapted from an article by Rabbi Heshy Klymann
Bezras Hashem as a result of the unification of Klal Yisroel through
learning and davening b'zchus the refuah shleima of Dovid Chaim Yosef
ben Sima Perel, we will not only merit a Refua Shleima for our beloved
David, but also merit the ultimate redemption.
Monday, April 6, 2009
Due to the updated situation, there will be NO visitors allowed until further notice.
I know many of us have heard about David Rottenstreich, Dovid Chaim Yosef
ben Sima Perel, and his situation. Right now he is on life support and
they do not know how long he will stay like this. Right now all that
we can do is daven for him. I will be holding a tehillim group at my
house for women only, 443 Winthrop Rd, Teaneck, NJ 07666 at 8 pm,
Monday Night. Please spread the word to all your friends and feel free
to bring your mothers, sisters, friends etc. Also please try and bring
your own tehillim.
B'zechut all of our tefillot, David should have a quick and speedy
Hakdama- Baruch Yechiel Abittan
Yesodei ha-Torah(10)- Baruch Yechiel Abittan
Talmud Torah(7)- anonymous
Avodah Zara(12)- Ariel Mintz
Teshuvah(10)- Jonathan Lubat
Krias Shema(4)- Joseph Jarashow
Tefillah U’Birchas Kohanim(15)- Zev Kahane
Tefillin U’Mezuzah V’Sefer Torah(10) - Rabbi Ely Bacon
Tzitzit(3)- Avi Akhavan
Berachos(11)- Avi Akhavan, Naama Levin
Mila(3)- Dovi Fischer
Shabbat-(30) - Meir Popowitz
Eruvin(8)- Joey Rosenfeld
(Shevisas)Yom Tov(8)- Steven Mermelstein
Chametz u-Matza(8)- Yissachar Jerusalem
Shofar ve-Lulav ve-Sukkah(8)- Aaron Malitzky
Shekalim(4)- Aaron Malitzky
Kiddush Hachodesh(19) - Aaron Fleksher
Taanis(5)- Shimon Farber
Chanukah u-Megillah(4)- Aaron Malitzky
Ishut(25)- Dov Poplack
Geirushin(13)- Michael Harary
Yibum va-Chalitzah(8)- Rabbi Yonatan Emett
Na'arah Betulah(3)- Josh Maslow
Sotah (4)- Josh Maslow
Issurei Biah(22)- Dov Poplack
Ma'akhalot Assurot(17)- Yitzchak Rothken
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Klei Hamikdash V’Haovdim Bo(10)- Sammy Kahn
Biat Hamikdash(9)- Ari Berkowitz
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Maaseh Hakorbanot(19)- Jonathan Ziring
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Chagigah(3) - anonymous
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Mechusrei Kaparah(5)- Willie Roth, Rabbi Elchanan Dulitz
Temura(4)- Lauren Sherman
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In Shemoneh Esrei, the bracha of "atah chonen l'adam daas" should be said having in mind that Hashem should grant wisdom to the doctors to know what to do and how to treat him, and without this gift of wisdom from Hashem, that doctors have no power on their own.
We've done so much but so much more has to be done.
someone sent this to me asking to send it out, its a little lengthy but it has some very deep ideas about asher yatzar and good eitzah to help bring a refuah shlaimah to dave.
Food For Thought- The Sun and Man, and their Respective Berachot:
Some Thoughts to help us merit a complete and Speedy recovery for Dovid Chaim (Yosef) Rottenstreich
As the Jewish world prepares to recite in awe the once in a generation opportunity of Birkat Hachama, the blessing noting G-d's hand in the return of the sun to the beginning of its orbit at the approximate same time, day, and place as creation, many of us have lost the focus on our Pesach preperations and our excitement for this wonderful bracha. As circumstances have it, it seems appropriate to spend a few short minutes also focusing on another blessing we make numerous times daily, one which we often take for granted until we are shaken up by a rude awakening.
After hearing the alarming news of Dovid Chaim (Yosef) Rottenstreich's, Rotty as he is affectionately known to us all, heart-rending condition, our initial surprise developed into a search for an avenue to channel our feelings in an effort to storm the Heavens and merit Divine compassion. In the perusal of the Tehillim site set up, we were awakened by a rather innocent little request, " Also, it would be nice if everyone could take upon themselves one thing, or even something that you already do, and have extra Kavannah, especially in the ברכה of אשר יצר, having in mind the רפואה שלימה of David."
Those short words got us thinking about a little thing we may have never though about in our lives. That little brachah, Asher Yatzar, the bracha we so often make while running somewhere, if we remember to make at all, is one of the unsung heroes of our daily lives, but we probably would never know. Its ordinary, normal, and even surprising existence leaves it rather unnoticed, and certainly not understood. Though there are certainly many books, and rightfully so, documenting, explaining and seeking to capture the essence of Birkat Hachama, the bracha of Asher Yatzar remains without its fanfare. In the merit of Dovid Chaim, let us take a few short moments to begin a short analysis of this "ordinary" brachah, and hope to help his body back to its former self.
Birkat Hachamah marvels at the miraculous existence of the world, and expresses our recognition of the As Rav J. David Bleich so poignantly points out, it is not a berachah like others with the same text, but rather recognizes an ordinary occurrence, the existence of the sun but yet is restricted to the time it returns to its orbit; "The blessing on this occasion, it would seem, is evocativer rather than responsive. It is designed to arouse man from his lethargy, to force him to reflect upon this cosmic phenomenon, to summon him to contemplation. Marking yet another solar milestone in the calendar of eternity, the occasion calls out to man: Lift up your eyes on high and see: who created these?" However, Rav Bleich remarks in the preface, that regarding Birkat Hachama, "Indeed, the rarity of its occurrence has served to magnify the rejoicing in its performance, and to enhance the scholarly attention it has received".
As we marvel at the seven wonders of the world, sunsets, and the solar system, we often forget that the glory of G-d's creation is also expressed in us, our physical bodies bear testimony to the wisdom of G-d's creative ingenuity, and all our scientific advancements merely pail to the knowledge of the greatness of G-d, Galuy Viyadua only to Hashem the extent of the miraculousness of man's existence, though everyday may unravel another piece of the puzzle (see Rav Pinkus, Siddur Tefillah).
Once upon a time, science used to be the base of the philosophical battle against the existence of a Deity, but that has long since changed. As scientific discoveries disproved just about every one of Aristotle's scientific assumptions, his metaphysical conclusions were also obliterated. The laboratories of Science and Medicine have become virtual synonymous with believers (though not always adherers), who find it impossible to deny a G-dly designer to a world so complexly magnificent. A recent discussion in a law firm witnessed two Jewish attorneys, one observant and one not- yet practicing, discussing the connection between medical knowledge and belief in the Almighty. The observant attorney remarked that he has yet to meet a doctor who doesn't believe in G-d, to which the other lawyer challenged him that two mutual clients of theirs, both successful doctors and businessmen, leading lives which, suffice to say, are far from devote, could not possibly believe in G-d. The observant attorney accepted the challenge and responded "why don't we ask them?" Both doctors were telephoned, and without a moments hesitation responded in the affirmative, "Of course we believe in G-d", after all they were doctors, and knew that complex bodies can only come from an infinite being.
But yet when all goes well, and our body needs only minor tuning to our inborn systems, we fail to concentrate on the debt of gratitude we owe for our bodies, and simultaneously lose a part of our soul in the process, because as we will see they are integrally connected. Let the difficult situation we find ourselves in be a wakeup call to appreciate our health and daven for those who lack it. So let us begin with a few questions, which can hopefully underscore a small splatter of the uniqueness of this bracha's message:
Soul and Body-Interconneted in Spirit and Berachot
Why do we make this berachah, and why is it the second berachah we say in the morning, right at the beginig of the day? Why is it coupled with Elokai Neshamah, and why is there no request in the berachah, but a mere acknowledgement of G-d's hand in creating man with genius? What is the meaning of the bracha and what does it seek to evoke within us? What is its power if said properly?
The Gemara Berachot (60b) quotes Abaye who tells us that after one relieves oneself but Asher Yatzar seems to play a larger role, it's placement at the start of ones day seems to underscore its significance. The Jewish day begins with Modeh Ani, recognition of ones connection to the Almighty and his acknowledging and thanking (the two definitions of "Modeh") Hashem for the return of his soul to his body. Our Teachers tells us that sleep is one sixtieth of death and to a certain degree every new day of ones life is a Techiyat Hameitim, a resuscitation of the dead, and a new bond between ones body and soul is formed. Immediately after washing our hands and blessing על נטילת ידים, Al netilat yadayim, we recognize this new creation with two berachot, one expressing our divinely magnificent bodily function and one recognizing our pure soul, asher Yatzar and Elokai Neshama.
The language of the beracha of Asher Yatzar, in fact, seems to make explicit reference to the original creation of man at the beginning of Sefer Bereishit, 1:27, and 2:7, which describes creation of man with the two verbs in the beracha, ויצר ה' אלקים את האדם...ויברא אלקים את האדם בצלמו, G-d's forming of man and creating him. The language of Asher Yatzar also seems to express an explicit pasuk (Bereishit 2:8), ויטע ה' אלקים את האדם בגן עדן מקדם...וישם שם את האדם אשר יצר, G-d placed the man he formed in the Garden of Eden. The beracha seems to express our new creation of the day, and our ability to relive the Gan Eden experience in this world even in our current existence if we only know the secrets to success.
Rav Shimshon Refael Hirsch (Siddur Teffilot Yisrael pages 6, 10) explains these two berachot are very connected. According to a number of commentators, the reason why the beracha of Elokai Neshama doesn't begin with Baruch, is because it is the conclusion of Asher Yatzar. The conclusion Asher yatzar, מפליא לעשות, is in essence the introduction to Elokai Neshama, marveling at Hashem's ability to combine the destiny of the soul in the body of man, see Rav Hirsch and the translation below. As Rav Hirsch explains, after concluding Asher Yatzar we begin to recognize that this new body which was given us today contains a pure soul, which cannot be contaminated by our sins, and gives us the ability to wake up every morning to a new air of purity, with our soul and body working together.
Rav Yosef Dov Haleivi Soloveitchik zt"l pointed out numerous times in his writings and recorded species about the precious way a Jew recognizes his physical body, and its functioning in his religious life. Man's physical body can be sanctified, a notion which stands in stark contrast to the dualistic approach of Western (i.e. Greek and Christian) thought. The Rav describes how the latter "despaired metaphysically and morally of man's natural side and devoted itself to his spiritual-intellectual side... It created an unbridgeable gap between the physical and the spiritual. While the Torah declared, "And you shall eat before the Lord your God, in the place where He will choose to establish His Name, the tithes of your new grain and wine and oil, and the firstlings of your herds and flocks, so that you may learn to revere the Lord your God always" (Devarim 14:23), Greek thought would not be able to fathom such a command: "The animal eats; man thinks and cognizes the spiritual, general and ideal. The intellect, not the stomach, approaches God. 'And you shall eat before God' - is there anything more self-contradictory? [But Judaism says:] Nevertheless!" (Uvikashem Misham, translation from Hebrew, p.207- 208)
And as the Rav So eloquently declares: "Indeed, the Halakha is the law of the body. But this is where you find its greatness; by sanctifying the physical, it creates a unified psychosomatic individual who serves his Creator with both his spirit and his body and elevates the animal [in him] to the heights of eternity." (Uvikashtem Misham, translation from Hebrew p. 215)
Rav Shimshon Pincus (Siddur Teffillah pages ) makes a similar point. Though our pure neshama is the heart of our existence, its ability to function on this world is based upon our body's continued health. When the body goes, the soul has no means of expressing itself in this world. While on the one hand, רחמנא ליבא בעי, G-d wants our hearts and Kavanah, we are also told הכל לפי רוב המעשה , our status is determined by our physical actions, but which one is it, our soul or our bodies which determines our spiritual status?
Rav Pincus explains that while the heart of ones existence is his soul and his motivation, G-d created the world in a way that the only means of determining ones true motivation is by analyzing their actions. One may really feel connected to Torah and Mitzvot, and uplift himself with his pure motivations when studying and performing, but if it is not coupled with actions, then one really doesn't love the Torah and Mitzvot. If one can only muster up romantic feelings, but can't make the Divine command part of his body's existence, then his love for them is truly lacking. Our bodies in effect express the true nature of our heart.
As we recognize in Adon Olom, our soul, which we entrust with Hashem when we go to sleep, בידו אפקיד רוחי, allows us to awaken to an existence where our "Spirit shall remain with our body", ועם רוחי גויתי, and live our lives with Hashem and without fear of anything ה' לי ולא אירא.
Rav Pincus explains that our recognizing that our soul is a pikadon, a deposit, allows us to keep it connected to Hashem, its true owner, throughout the day. In so doing, we allow our body to reach untold of heights that the soul couldn't achieve without its interconnection.
With this in mind, we can maybe start to understand the beracha we make on relieving ourselves, or the fact that this act deserves a blessing at all. Hashem created our bodies with ultimate wisdom, בחכמה, and gave us the ability to exist and persevere. Most translate "Bichachma" as Hashem's creation of man with tremendous wisdom. The Maharsha describes "Bichachma" as possibly referring to man, not Hashem. If so, it is a brachah thanking Hashem for creating us with intellect, that which differentiates us from the animal kingdom.
In fact, the Kuzari already expressed "how great is this bracha in its contents, and how perfect are its words for all who contemplate in it with a truthful eye. It begins with the word בחכמה and concludes with רופא כל בשר ומפליא לעשות, to express the extreme wonder in G-d's creating all animal life with the ability to excrete and take in, and that is in reference to all animal life as is expressed in the conclusion of the bracha".
Often we need to be awakened to the power of a bracha and its contents, but let us use this experience to truly wake up.
The Healing Power of Ashar Yatzar
Numerous stories depict the power of Asher Yatzar said properly with understanding and intent, and the merit of furthering its recital, actions which have in the past brought about complete recoveries even from Polio (well known story of the Chazon Ish).
Rav Mendel Weinbach, Rosh Yeshiva of Ohr Sameach, recounts a remarkable story of the power of Asher Yatzar. A father of a six year old autistic child decided to sponsor 300 posters of Asher Yatzar, placed outside of bathrooms, to help his son. The next morning his son woke up and began to speak, his autism was gone. See:
The Seder Hayom even codifies, "One should make this bracha with proper kavana, and say every word etc., and if one is complete in his thoughts… he will not become sick his entire life, nor will he need a doctor or healing, and therefore, one must make the bracha with complete intention and full cognizance, to the Healer of all mankind and the wonderous creator".
Relieving oneself is merely a means of identifying and reflecting on the wondrous nature of our physical existence, and its connection to our spiritual well-being and abilities. However, in fact the bracha has little to do with going to the bathroom, and everything to do with marveling at G-d's miraculous handiwork. In the merit of the Seder Hayom, let us say this bracha with newfound meeting and erase the need for pain and sickness for Dovid Chaim (Yosef) and all others.
This little letter is far from the final word or even any word at all on the subject, it is merely an acknowledgement of what may be our wakeup call to gain a newfold appreciation of our health and the blessing we make daily regarding our bodily functions. It is a subject that needs further research to truly appreciate the bracha, but hopefully it will provide a little jumpstart. We were endowed by Hashem with a powerful, pure Neshama, entrusted in a human body, where together they can rise beyond the Heavens, way above the levels of angels (see Tractate Shabbat 88a) or, G-d forbid, sink to the depths of sin (though the Neshama always remains pure to the core, and can bring one back-see Rav Soloveitchik, Al Hateshuva).
This year as we celebrate Hashem's continuous creation of the world with Birkat Hachama, let us also concentrate and pray that we recognize the beauty of our physical existence along with the beauty of the world.
While writing this short little piece it became clear that this bracha is an unearthed treasure, and the more we use our bodies the more we should study its magnificence and the bracha dedicated to ingraining within us our miraculous body, in order for it to house and nourish our pure souls.
For the speedy recovery of Dovid Chaim (Yosef) ben Sima Perl Rottenstreich- May our teffilos reach the Heavens and may we travel beyond.
A short, free, translation primarily based on Rav Hirsch (though not only- please do not rely on this translation, just some things to think about):
ברוך אתה -The source and wellspring of all blessing (see Introduction to Halachos of Brachos, Rav Pinchas Bodner, for reason behind this translation) are you
ה'-the ruler of the world who was, is, and always will be
אלקינו- our all-powerful G-d (ideally translated as our G-d who is all-powerful and creator of all)
מלך העולם- master of the World
אשר יצר את האדם who has fashioned man-
בחכמה- with wisdom (both Divine wisdom in the formation of man, and G-d's creating man as a wise being)
וברא בו –and created within him
נקבים נקבים openings of external organs, such as the nose, ears, and the excretory system-
חלולים חלולים-openings of internal organs (also gematria 248, the number of limbs in a persons body and the number of positive commandments)
גלוי וידוע -it is known only to you (Rav Picus-only to you is it known how truly magnificent man is)
לפני כסא כבודיך-from before your Holy throne (imagine how powerful this bracha is that It makes reference and reaches Hashem's throne)
שאם יפתח אחד מהם-that if even one of these openings were ruptured
או יסתם אחד מהם-or one of these openings was blocked
אי אפשר להתקיים- we could not exist
ולעמוד לפניך- to stand before You in service (Rav Hirsch explains how the term "stand before" is alwsy a reference to standing to serve G-d)
[(אפילו שעה אחת) [found only in Nusach Sefard- even for one moment
ברוך אתה ה'-The source of all blessing are you, Hashem, the ruler of the world who was, is and always will be,
רופא כל בשר- the Healer of all life, maintaining a Healthy body
ומפליא לעשות- who does the wonderous act of combining the physical body with the spiritual soul (and as Rav Hirsch adds, who devised that the continued performance of the soul in this world is based upon the health of ones body)
For Further Reading On the Subject:
For those who can read Hebrew, a beautiful discussion of the nature and meaning of the bracha
ניתן למצוא את המאמר בכתובת: http://www.medethics.org.il/
 The Beracha of Asher Yatzar is also said in other contexts new recreation and noting of lack of creation, see also Dr. Gezundheit, Hebrew reference at the end of the letter.