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With apologies to Abie Rotenberg…
In a one room apartment,
somewhere in Hogsmeade,
a story of magic unfolds
there lived an old warlock
without any cauldrons
abandoned forgotten alone…
I think that the mohel Rabbi Lebovics is also a shochet, you can ask him where to learn.
Perhaps some people here in the CR can help me with this. I had asked a question last week about the 4 words that end in “oh” that have a hey instead of vav. I got that question from a note in my tikkun on the word “hamono” in the haftorah for Shabbos Chol HaMoed Sukkos. The note didn’t say what the others were. AYC mentioned “Ahalo” and Mod-42 hinted at “leicho”.
I checked my tikkun by the word “leicho” in Chasan Torah and there was a note there that it is one of 16 words like it, “yaro yiyare”, “ga’o ga’ah”, “ra’o panecho”, f’rao Aharon”, etc.
I think that the note by hamono was the shita mikubetzes and the one by leicho was teh minchas shai.
I had also remembered a similar not in one of the haftorah’s of the 3 weeks, I checked that one which said that throughout Yirmiya the word “kulo” is spelled with a hey.
There are also a bunch of names like this, Shlomo, Paroh, Shilo, etc.
I also remember seeing the word “t’vuaso” spelled with a hey somewhere.
I assume the difference between the 4 and the 16 has something to do with the dikduk of the word, but I still don’t know what the other 3 are. Perhaps “ahalo”, “t’vuaso”, and “kulo” count. I think “ahalo’ sounds more like the same type of word since it means “his…”
Does anybody have any ideas about this?
What 4 words in Tanach end with an “oh” sound but are spelled with a hey rather than a vav?
More practical than umbrella nad can be used on Shabbos.
I also know someone who pushed off wedding.
The Artist is a beautiful song written by a friend of mine. He has performed it in Magen Av.
Dovid, Dovid Klaver, Super Multi-talented 🙂
The search site has been updated. Hopefully it will work better now. Let me know if there are any bugs.
More on this:
http://www.bpaonline.org/Emergencyprep/arc-on-doug-copp.html
http://www.snopes.com/inboxer/household/triangle.asp
Of course the first thing to do when you feel an earthquake in 2011 is to tweet “OMG an earthquake! Did you feel it?”
YW has an article from FEMA about what to do during an earthquake.
This seems to say a bit different.
http://j82.us/EarthquakeSurvival.pdf
V’tzarich iyun…
Speaking of glila, I was speaking to the gabbai of a small minyan who told me that his job is not to give out kibbudim but to decide which two people to insult with hagba and glila.
When one of my Rebbeim was asked about the issue of Levi Aron he responded that in the times of Beis Din, you needed eidim and hasra’a to put someone to death. This means that 2 people have to warn the person that what he is doing is wrong and that he will be killed for it. If the person then goes ahead and does it anyway, he is put to death. My Rebbi said that if a story like that happened today everyone would immediately label the murderer mentally ill. After all, how can a sane person go ahead and do such a thing in front of witnesses, after just being warned of the consequences. The answer is that, yes, there are evil people in the world and they are accountable for their actions. The yetzer hara has the power to cause someone to stoop so low that he would actually knowingly do such a thing. The Torah doesn’t call this person a shoteh, it calls him a murderer. (That being said, it still might be true that Levi Aron is mentally ill, and we should probably be dan lechaf zchus to some extent, but we need to realize that there is a yetzer hara and not to underestimate him)
I know of a frum person who was sued by his own father because his dog bit him. They both knew the insurance would pay.
It’s about now, Day 3 of the nine days, when people start to feel the need for a little Fleish. Don’t despair. Fish of the C’s in Teaneck, NJ has a Tuna Burger that you’ll swear is ground beef. Made from Fresh Ahi Tuna. They also have deep fried cheesecake and deep fried milky ways for those of us who eat cholov stam
Time to go to sleep. Nox!
apushatayid, didn’t your Rosh Yehsiva used to smoke? Did you give money to Rochester during that time?
Hmmm, I wonder what Yeshiva I’m from?
So far in this thread it has been spelled:
Barnes and Nobles
Barnes and Nobels
Barnes and Noble
The 3rd is correct.
My theory is that the “s” at the end of the 2nd word of “Kew Gardens Hills” often gets moved to the end of Barnes and Noble. Sort of like the yud from Sarai going to Hoshea.
Forwarded email I received:
From: Jack Shea [mailto:[email protected]]
Sent: Tuesday, June 14, 2011 6:26 PM
Subject: Chivas Regal
Dear …:
Thank you for contacting Pernod Ricard USA regarding the attributed decision of The West Dunbartonshire Council in Scotland to participate in the BDS campaign (Boycott-Divestment-Sanctions) against Israel. Your concerns are important to us, and we also very much appreciate the loyalty that you and your friends have shown to Chivas Regal Scotch whiskey.
Please be assured that the West Dunbartonshire Council does not represent the views of Pernod Ricard USA or its sister company, Chivas Brothers.
Pernod Ricard USA is a long and proud supporter of several leading Jewish humanitarian causes, including the UJA Federation of New York, which has worked for decades to improve the quality of life for millions of Israelis.
While some Chivas Brothers brands are bottled in Dumbarton, none of its whiskies are distilled in this region and both The Glenlivet and Chivas Regal are bottled at their site in Paisley and not Dumbarton.
Thanks for sharing your concerns with us and we hope that this makes it clear that Chivas Brothers is not associated with the views attributed to the West Dunbartonshire Council. We will be passing on your correspondence on this subject to the Council so they are fully aware of the potential implications of their policy.
Your business is greatly appreciated, and I hope we can continue to serve you and the members of your men’s clubs with our fine products.
Sincerely,
Jack Shea
Vice President, Corporate Communications
Pernod Ricard USA
Kayak.com for flights.
Dansdeals.com for credit card / miles advice
Rita Skeeter took this video
Our pizza store didn’t have time to let the dough rise before raking in the dough!
If you are davening on Shabbos and accidentally start saying weekday brachos (ata chonen etc) you continue until the end of the bracha where you caught yourself and then start the Shabbos bracha. The question is if you passed Bareich Aleinu and said tal umatar. Do you go back and say the correct Bareich Aleinu before saying Shabbos bracha? I guess this would depend on the reason why we go back for tal umatar. If the reason is that there is some sort of “chiyuv” to daven for rain so therefore if you miss it you go back. But since on Shabbos we don’t have that “chiyuv” so you wouldn’t. This is my svara, I have no idea what the actual answer is.
A followup question is what if this happens on the 2nd day of Yom Tov. Is that already considered a time when you are supposed to say tal umatar? What if first day Chol HaMoed is Shabbos, is that the same as the 2nd day Yom Tov question or perhaps because it is already Chol HaMoed it is different. If you were to catch yourself in the middle of Bareich Aleinu, before tal umatar, on one of these days, do you say tal umatar even though the tzibur hasn’t started saying it yet? All very intriguing questions to keep us up all night. Keep up the good work PBA!
This thread needs a little chizuk…
After we say Dayainu, we say “al achas cama v’cama” How much more we need to be grateful to Hashem for all that he has done. That paragraph ends with the words “l’chaper al avonosaynu” (to forgive us for our sins).
The Alter of Slabodka tells us that the ba’al hahagada is teaching us an important lesson here. Look at the power of teshuva. The sea was split, we got the manna, we were given the torah, we build a bais hamikdash etc. WHY?? So that we can do teshuva!!
1250
Um, you sound funcused.
popa_bar_abba wrote:
romance seems like such a goyish concept.
That is very unfortunate.
It is not a goyish concept. It is a human concept.
Romance is the most important part of the spousal relationship. Dating is not an interview for a job.
I think you should ask someone you respect about this.
Agreed. See Rashi on Shemos 38:8
By the way, let’s revive http://www.theyeshivaworld.com/coffeeroom/topic/funny-shidduch-stories/
“23rd Street” always sounds like a Manhattan stop to me. But I think they still call it that, they just replaced the Ely Ave part with Court Square. Some people find it easier to think of places in terms of landmarks so “Court Square” has more meaning to them then “Ely Ave”. “One Court Square” is the Citigroup building, probably the main function of that particular stop is that building so they felt it makes more sense to name the stop after the building rather than some random cross street. There are many stops that are named after landmarks such as World Trade Center, Penn Station, Port Authority, Bryant Park. For people who aren’t regular subway users this can be very helpful if they are looking for one of these, they don’t have to remember the cross streets. This is just the city trying to be more user-friendly. I guess it does cost a bit to change the signs, recordings, etc, but in the long run it makes the subway better.
Mazel Tov! The Valley Torah High School Basketball Team won the CIF Southern Section Division 6AA Championship with a 58-51 come from behind win against Bishop Diego. This is the first time any Jewish team has won a CIF (California Interscholastic Federation) Championship.
Next up is the California State Tournament beginning Tuesday in which Valley Torah is seeded 4th out of 15 teams in the Southern California half of the bracket.
What tune come to mind for this?
“Baton Rouge Louisiana, Indianopolis Indiana, and Columbus is the capital of Oh-HI-OH.”
Torah Thought on Parshas Shemos
From Pinnacle of Creation based on the talks of Rav Henach Leibowitz zt’l, Rosh Yeshiva Rabbinical Seminary of America. Pinnacle of Creation was co-authored by Rabbi Shimon Zehnwirth of Torah Academy of Buffalo Grove)
Blind to the Consequences
“Go to Pharaoh, for I have hardened his heart and the hearts of his servants…” (Shmos 10:1)
Rabbeinu Bechaya explains that Pharaoh initially hardened his own heart (ibid. 8:28, 9:34) and then Hashem hardened Pharaoh’s heart further in order to multiply Hashem’s wonders and miracles in Egypt. But what exactly is meant by “hardening” one’s heart?
Rabbeinu Bechaya explains this concept by referring to a pasuk in Mishlei (28:14): “Praised is the man who always fears; and one who hardens his heart falls in evil.” He extols the virtues of someone who “feels fear in every action he takes. He studies them (his actions) and considers their consequences, disadvantages and benefits before he puts them into effect.” Such a person, Rabbeinu Bechaya tells us, is truly praiseworthy. He acts with wisdom. He earns an honest living without taking that which is not coming to him. He eats only healthful foods that sustain his body and he is surrounded by the many mitzvos that he performs. Rabbeinu Bechaya then explains the second half of Shlomo’s statement, which refers to the converse: “A person who does not contemplate the results of his actions is hardening his heart. And this is only because of his evil heart and the cruelty in it.”
Here we have the definition of “hardening” one’s heart–a lack of concern and contemplation regarding the results of one’s deeds. The cause: an evil heart that is cruel–to one’s self. Is someone who does not carefully contemplate his actions actually cruel to himself? Couldn’t it be possible that he is not a conscientious person, or merely too lazy to think his actions through properly?
Rabbeinu Bechaya is teaching us a sobering truth about the human psyche: A person’s natural state is one of complete awareness and concern for the ramifications of each of his actions. Man was Divinely fashioned with an alert and perceptive mind; he naturally feels a need to anticipate consequences and look out for his future. Only one who possesses a certain degree of cruelty to himself can stifle this instinctive drive to be concerned about his actions.
The world is filled with people who go about their daily lives, never concerning themselves with the results of their actions and where their deeds are leading them. One who conducts himself in such mindless routine is compared by the Mesilas Yesharim to a blind man walking on the banks of a river, oblivious to the mortal danger he faces with every step he takes. The only difference between the two is that the blind man is not blind by choice while the other person shuts his eyes willingly. He would normally see the pitfalls before him, but he deliberately and cruelly shuts his eyes to the peril that awaits him.
To the degree that we have compassion on ourselves and remove any trace of callous cruelty to our own welfare, we will “open” our eyes to examine our deeds and where our life is going. We are endowed with a natural desire to be concerned about our actions–we need only be kind to ourselves and follow this natural tendency. Our actions, and our lives, will then surely befit our status as the pinnacle of all creation.
Good work squeak. I’m still waiting for Pashuteh Yid’s alternative answer.
In the mean time, what 2 nights a year do we wear a tallis by maariv?
What date of the year do you sometimes say Hallel and sometimes say tachanun?
Is this what the Navi meant by “Umal’ah ha’aretz dai’ah es Hashem…”
not sure if all the words are correct
in avinkele shteit
a yid un veint
vayil zein kint
in milchama geit
un de treren vivasser gissen
ashteiten ner beit
oh oh oh
tatte tatte
tatte tatte
mir haben shoin gnut dorch gemach
mir haben shoin gnut dorch gemach
second time
nah al tishkachenu
leva tahor translated version of the low part of the song
in a corner stands a jew
and he’s crying for his child going to war
and his tears are flowing like water
he stands and he prays
to his father in heaven
Torah Thoughts on Chanukah
(adapted by Rabbi Eliezer Grunberg of Torah Academy of Buffalo Grove)
After the Greeks had defiled the Holy Temple they were only able to find one small flask of pure oil with which to light the Menorah. Hashem made a miracle and the oil lasted for eight nights until they were able to produce new uncontaminated oil. The Talmud in Tractate Shabbos teaches us that the holiday of Chanukah was instituted as a remembrance for the miracle of the oil and the lights of the Menorah.
In truth, the law dictated that in that situation if the Jews had not found the flask of pure oil they still would have been permitted to use impure oil. What great difference did this miracle make? The menorah would have been lit regardless. What was the significance of this miracle that because of it we celebrate Chanukah year after year?
Rav Dovid Leibowitz zt”l explains that this miracle enabled a mitzvah to be done on a higher level. They were now able to light the Menorah in a more preferable manner using pure oil. For eight days, the Kohen in the Holy Temple was able to perform one mitzvah in a greater fashion. For this opportunity it was appropriate to institute a holiday of celebration and praise to Hashem for all generations to come. We can hardly fathom the value and greatness that every nuance of a mitzvah encompasses.
Often, our performance of mitzvos is lacking heart and soul. We try to find ways to do mitzvos in the easiest way possible. The miracle of Chanukah and the oil give us insight to the great value of mitzvos and all of their specific details. The lighting of the Menorah each year should reinforce this important lesson.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The Midrash relates that when Jewish people finished building the Tabernacle, the leaders of all the tribes, except for Aharon the Priest, brought sacrifices to Hashem. Aharon, not having the opportunity to bring a sacrafice was very troubled. Hashem comforted Aharon by telling him, that although he and his tribe were not able to participate in the dedication of the Tabernacle, the miracle of Chanukah would transpire through his descendants.
What was so special about the miracle of Chanukah that it served as a source of comfort for Aharon?
Rav Meir Chodosh zt”l explains. The lights of the Menorah in the Holy Temple were not for illumination. The Talmud in Tractate Shabbos tells us that these lights stayed lit all night and all day. This showed Hashem’s great love for the Jewish people and was testimony that His glory always rested amongst them.
The miracle of the oil and the Menorah taught us a great lesson. The Jewish people had sinned and the Holy Temple was in a state of defilement. Hashem brought this specific miracle to symbolize that, even at such a time, He was still with us.
This was Aharon’s consolation. The bringing of the sacrafices was limited to the duration of time that the Beis Hamikdash existed and many other prerequisites. Chanukah and the miracle of lights showed Hashem’s deep love for the Jewish people. No matter where we are or what state we are in, Hashem maintains His love for us.
On Chanukah throughout the ages, when every Jew lights a Menorah in his own home, he is reminded that Hashem is with him, even in the darkest of times.
Last Thursday, 6 Cheshvan was the 3rd Yarhrtzeit of Refoel Zev Chait A”H. In honor of the Yarhrtzeit they sent out a sample of the forthcoming Sefer Aliyos Refoel Zev on the Parsha. Here is the excerpt:
Parshas Lech Lecha
The Influence of Society
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Our own convictions and beliefs are certainly not as strong as those of our great forefather Avraham. It is imperative for us to be aware of the powerful influence that our ever-degenerating society has upon us, and to realize the importance of taking the necessary precautions, so that our convictions can remain firm and pure.
*****
Emotional Fidelity
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Avraham Avinu delved into understanding creation and the wisdom behind it. He studied the ways of Hashem and how He conducted the world finally understanding the central force behind both its makeup and its continuity – chessed – kindness.
Avraham understood that man, created in the image of G-d, must emulate his Creator. Just as Hashem built a world of chessed, so must man. Just as Hashem sustains each creature according to its needs, so too must man provide for each individual according to their specific needs. This takes great wisdom of understanding each recipient, their needs and their feelings, their character and their personality- essentially one must understand the depth of their being. Avraham recognized the majesty of man, each person deserving the honor and pleasure appropriate of kings. His house was open to all; he provided food and drinks, everyone was treated as though they were great nobility. That was only the beginning of his chessed.
Avos D’Rebbi Nosson(?’ ?’) describes the house of Iyov as being open on all sides, ready to receive guests coming from all directions. It was a true house of kindness. Despite this, Hashem told Iyov that his level of chessed did not compare to Avraham Avinu’s. Iyov waited inside his house and if guests would come in he would serve them the food to which they were accustomed. Avraham, though, went out to find his guests, brought them into his home, and served them the finest delicacies. He even built rest-stops along the roads themselves where travelers could relax, receive a good meal and bless Hashem.
Avraham modeled his chessed after Hashem’s kindness. Hashem created the world with all its vast pleasures. Hashem did not wait for man to see a need for a sun, a moon or stars, Hashem did not wait until man was hungry and thirsty in need of food and drink – everything was prepared in advance for the immediate use and enjoyment of man. Only when everything was prepared did Hashem create man – placing him in that existing world of kindness, filled with goodness and pleasures that man would never have dreamed of.
He was ninety nine years old, it was three days after his bris mila, and he was in danger and much pain. Hashem bore a hole from Gihenom, heating up the world – it was scorching and unbearable. Yet, Avraham Avinu sat outside looking for guests. But what was Avraham doing? There was surely nobody traveling the roads on such a day and nobody in need of a place to rest or eat!
Once again, Avraham learned from the Source of all kindness – Hashem Himself. Complete chessed is not just performing a kindness when one is need. Hashem created and prepared all the good first and in His kindness He then created man to be the beneficiary of that goodness. The first step is for man to be ready and prepared to be the benefactor, hoping for the opportunity to do chessed. The second step is to find the person upon whom that goodness can be bestowed. Avraham had completed the first step – he was totally ready to perform chessed, but the second part was not within his control. Nature had changed, there was Gihenom in this world and there were no passersby, he sat outside his tent in anguish, desiring to do kindness like his Creator. Avraham knew that, “??? ?’ ???? ????” – Hashem’s infinite kindness fills every facet of the universe – even under such conditions there must be room for chessed. Avraham had sent his servant Eliezer to search for guests. When Eliezer returned and answered that none could be found, Avraham did not believe him(?”? ?”?) . Hashem saw Avraham’s pain and He took care of the second part – he sent angels in the form of human beings to be the beneficiaries of Avraham’s kindness. Just like Hashem, Avraham’s kindness was prepared, and then came the creation to be its recipient.
Avraham Avinu’s chassadim were not just acts of kindness, they were acts built upon wisdom and the knowledge of the ways of Hashem. He understood clearly that there is no time or place void of Hashem’s chessed.(???”? ?’ ?”?) “???? ??? ????: ??? ????? ???? ????? ?????…” – “A person is obligated to say: When will my actions be like the actions of my forefathers…” Just like our forefathers, our deeds can not be mere actions; they must be built upon our understanding and recognition of Hashem.
“If I told the secular ppl I work with that I try to not type on CHM, then got a psak from my Rav that I can, should I do it or not, should I bother to explain it or just let them assume I’m less strict than I used to be?”
I assume you can just explain to them that you misunderstood the halacha.
“Is it ok to type something if I know my secular coworker will probably print it out for themselves?”
As far as I understand it, there is no issue at all of typing. It is specifically writing that we don’t do. I don’t think that printing would even fall under the category of writing and if anything it would be no worse (probably better) than writing with a shinuy
I heard that since in Yerushalayim everyone keeps minhag haGra, therefore even a guest shouldn’t wear tefillin. When I was there I was told not to even wear them bitzina. I got the impression that this was just for Yerushalayim, not necessarily the rest of Eretz Yisrael.
This year in the US I davened at a minyan that officially wears tefillin although some of the people davening there do not and they sit mixed together with those who do. It is less of a lo sisgodidu problem to not wear them at a minyan that does then to wear them at a minyan that does not. If you daven at a minyan where most do not wear then you should preferably sit separately, I know some places where they sit in the back or the ezras nashim.
I posted a similar question in regards to the Amazon diaper sale HERE
A friend of mine once got a heter to have an exterminator come on Yom Tov to remove a bee hive that they had found because one of the family members was allergic. I don’t think this had anything to do with sukkos though, the bees were getting in the house as well
Just to clarify, I davened at the “alumni minyan” in our yeshiva, not the main yeshiva minyan. There was one person (not the main gabbai) who was in charge of giving out all of the psicha’s. Before shmona esrei of Neila he asked the gabbai to do psicha. The gabbai then turned to me and asked me to do it. I assume this was because he realized that he probably wouldn’t be done with his own silent shmona esrei.
apahutayid, did we daven at the same minyan?
We didn’t auction anything off in the minyan I davened at but they made optional mi shebairachs after aliyos where people gave a “matanah l’yeshiva bli neder”.
The person who would have gotten psicha for Neila was still davening his shmona esrei so they gave it to me.
“??? ????? ????”
“You are standing here today…” (Devarim 29:9)
Midrash Tanchuma explains the juxtaposition between the portion of Nitzavim and the end of Parshas Ki Savo which describes the curses the Jewish people will receive if they do not follow the word of G-d. After hearing the curses that would possibly befall them, the people of Israel were severely frightened, and questioned their own ability to survive. Moses immediately reassured them.
While other nations are afflicted and eventually destroyed, the Jewish nation might fall but will rise once again. The nations of the world might disappear but the Jewish nation will always remain. What is the key to our survival? When G-d brings misfortune upon people, they show contempt and disparagement. But the Jewish nation is different -“Distress and grief I would find, and in the name of G-d I would call.” When the Jew is punished, he turns to G-d, he humbles himself and he prays. This is what G-d tells the people of Israel: – “Even though these curses come upon you, they themselves cause you to stand.” Therefore it says, – You are standing here today…” – it is through the punishment that we continue to stand – it is the very source of our survival.
G-d is the source of all good and kindness. No matter the extent of man’s rebellion, G-d’s mercy and compassion still exist. In the midst of punishment itself, G-d’s kindness continues. In the darkest of moments there is light, through oppression – salvation, amongst the curses – there is room for blessings. The Jew recognizes this and through this he continues to stand – his punishment itself is a blessing in disguise.
In the times of Noach, although G-d decreed destruction upon the world, his compassion did not cease to exist. Before bringing the Flood, G-d commanded Noach to take with him into the ark a pair from each living species and food with which to feed them. Noach understood that despite the harsh punishment, G-d wished to perform kindness with His creations and Noach himself followed in the ways of G-d. Noach did not just supply them with food, he gave each species the specific food they desired, serving them separately at their regulated times. “Twelve months in the ark, Noach did not sleep by day or by night – he was involved in feeding the species that were with him.” (Tanchuma)
We find a similar concept by the destruction of Sedom and Amora. Before the destruction, G-d told Abraham, “Because the outcry of Sedom and Amora has become great, and because their sin has been very grave, I will descend and see: if they act in accordance with its outcry which has come to Me – then destruction.” (Bereishis 18:20) Abraham understood G-d’s character – if G-d was revealing to him the future punishment, then there was still room for His sympathy. Abraham recognized his responsibility to evoke G-d’s mercy – he prayed to G-d to save the people of Sedom in the merit of the righteous ones. The people had sinned greatly, but Abraham begged G-d repeatedly, being so bold as to state, “Shall the Judge of all the earth not do justice?” G-d was teaching Abraham the great trait of kindness – he was to pray for these people to the best of his ability.
After the sin of the Golden Calf, G-d told Moses – “And now, leave from Me. Let My anger flare up against them and I shall destroy them.” Moses understood that G-d did not want to destroy the Jewish people and that he must beseech G-d for their forgiveness.Moses answered G-d, “And now if You would but forgive their sin! – but if not, erase me now from Your book that You have written.” Moses totally gave of himself to help save his people, as Moses himself said, – “Let Moses die…but do not harm even one of them.” The Jewish people had angered G-d – but G-d still desired that Moses emulate His goodness and attempt to arouse His compassion. Moses prayed and G-d forgave – in the midst of G-d’s wrath, His ultimate compassion still exists.
Noach, Abraham and Moses all recognized G-d’s kindness even in times of severe retribution and they followed the same path. Yet, Moses is the only one about whom our Rabbis say – “He fulfilled his task completely.” (Zohar)
Noach served the creatures in the ark with the utmost kindness. Furthermore, he built the ark for one hundred and twenty years, rebuking the people for their actions and warning them of the impending flood in the face of their ridicule and embarrassment. Nevertheless, there was a complaint against him, as it says, “He kept quiet and did not request G-d’s mercy.” Noach did not try to overturn G-d’s decree – for that he was held responsible as if he himself brought the Flood – the Flood was called, “the waters of Noach” because he did not pray for his generation.(Zohar) Abraham followed G-d’s kindness and sacrificed of himself to pray for the people of Sedom. Yet, he too did not reach the depths of G-d’s goodness. He prayed for the people asking how G-d could destroy the righteous with the wicked – but he did not pray for the wicked as its own entity. It was only Moses who truly prayed for the all the people in their own right, despite their grave sin and G-d’s decree to destroy them. He sacrificed of himself and would not budge until he roused G-d’s mercy and G-d said – “I forgive.”
We are shortly approaching the Day of Judgment, when each individual must pass before G-d, his deeds scrutinized – but at the core of G-d’s justice there is much room to evoke his compassion. We must not only pray for our own forgiveness and well being but our responsibility is to utilize our strength and pray for others. We pray that G-d bestow his kindness and compassion upon every individual. With our prayers we have the power to awaken G-d’s mercy, nullify evil decrees and cause good to be brought upon the world. May we merit recognizing G-d’s kindness and through our prayers turn the curses into blessings – and whatever G-d decrees we should accept with love and joy – as it is the key to our survival.