Skip to main content

P’NEI MENACHEM: PARAH

The 16th of Adar is the Yahrtzeit of Rav Pinchas Menachem (ben Avraham Mordechai) Alter, the Pnei Menachem of Ger (1926-1996). The fifth son of the Imrei Emes, Rav Pinchas was born in the resort town of Palinitz, Poland when his father was 60 years old. Along with his father and other family members, he escaped to Erezt Yisrael during World War II. In 1946, he married his cousin, and two years later, his father passed away. Three of the Imrei Emes’ sons became Rebbe of Ger: Rav Yisrael (the Beis Yisrael, nifter 1977), Rav Simcha Bunim (the Lev Simcha, nifter 1992), and Rav Pinchas Menachem (the Pnei Menachem). However, Rav Pinchas Menachem was Rosh Yeshiva of Sefas Emes of Ger in Yerushalayim from the time he was 30, and was head of Agudas Yisrael after the petria of Rav Yitzchak Meir Levine.

The Talmud teaches that God gives wisdom to those who are wise because the gift of wisdom would be misused if granted to one without an appreciation of wisdom.


Wisdom must “land” in the right place.


This means that we must make ourselves a proper place for wisdom, which demands the Awe of God that is the beginning of wisdom. This is why, immediately after Purim, when we reaccept the Torah, we read the portion of Parah and work to purify our souls into the proper environment to receive the gift of the wisdom of Torah.


By: Rabbi Simcha Weinberg, n''y

Comments

Popular posts from this blog

Pesukei d’Zimrah Baruch Sh’Amar

  The Gra (Haggadah: Baruch HaMakom) explains that when we recite the words, “Blessed is He Who spoke, and the world came into being; blessed is He.” We are blessing both the revealed and the hidden. The specific praise of,   “Who spoke, and the world came into being,” refers to the world we see and can comprehend. The praise, “Blessed is He,” refers to all that is hidden in the creation, and cannot be described.    This idea of “Hidden and Revealed,” refers to the worlds of “Thought and Action.” We referred to what we see as Action, and to what we cannot see, as Thought. This teaches us that when singing this song of praise we must remember that there are two levels to each of the Ten (Explained by the Abudirham as corresponding to the Ten Statements with which the world was created) praises we recite; the Hidden–Thought, and the Revealed–Action. By: Rabbi Simcha Weinberg, n''y 

Shekalim 1

Parent and Child: Rabbi Shlomo Kluger (Kehillat Yaakov; Shekalim 1) explains that when the Holy One, Blessed is He, created a person with a body and soul, He gave them as a gift to  the person. We belong to ourselves, and God relates to us as independent children. However, when we rebel against God, it is considered as if we have stolen the gift of our lives from the Creator. A thief who cannot repay what he has stolen is sold into slavery to pay his debt. It is impossible for us to repay the Creator for the gift of life, and we are sold, so to speak, into slavery. When we offer the Half Shekel we are paying half the debt, the second half is forgiven by God, Who never completely lets go of the relationship of parent to child.   The Half-Shekel is a statement that we are acting in partnership with God, our Father. One must have intention that he is giving his half of the shekel together with God. One should focus on God as a loving parent when giving the Half Shekel.  By: ...

PRAYER TOOLS: FROM NEFESH TO NESHAMA

  The ability to transcend the desire of the Nefesh into the reality of the Neshama by way of the Ruach (clear articulation) is in fact the process that allows us to glimpse through God’s “mirror”. But more than that… When, for instance, I go from “I want to cope well” to picturing myself at my best, I have aligned the mirrors as in “K’mayim HaPanim L’Panim”; it’s not two different mirrors, it becomes one. As the Baal Shem Tov describes; the closer one gets to our reflection in the water, the less of a reflection it becomes, to the point where it becomes as one. By training oneself to articulate and bridge the gap between Nefesh and Neshama, it is this unity that we seek to achieve. By: Rabbi Simcha Weinberg, n''y