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1. admin says:

   July 14, 2011 at 11:41 am

   hi
   your fundconsultant is not letting me send you any mail
   The files are a mess with some repetitions. The typist noticed one of them and saved them some money Heres the link with the available work [1st pdf file] , more to follow soon
   http://db.tt/K12QKI5
   yitzchok

   Dear Parents, relatives, friends and guests:
   Tonight is the first night of the Festival of Chanukah. This makes me understand even better the meaning and importance of my personal Festival – my becoming Barmitzvah.
   It is written: כי נר מצוה ותורה אור – the commandment is a candle, and the Torah is a light. Just as tonight we light the first Chanukah light, I now start to light the first candle by fulfilling my first mitzvah as a Barmitzvah.
   There is a connection between the Festival of Chanukah and the great gift which all Jewish children receive from the Almighty when they become Barmitzvah – the great commandment of Tephillin.
   The commandment for the Chanukah lights is that they shall be פירסומא ניסא, that is that everyone, even those outside the house shall be able to see the Chanukah lights and so be reminded of the great miracle which the רבונו של עולם has performed for us in those days. In the same way for Tephillin it is written: וראו כל עמי הארץ כי שם ה’ נקרא עליך ויראו ממך – ‘All nations of the earth shall see, that G-d’s name is called upon you and they shall fear you.
   Says the גמרא: Rabbi Eliezer, the Great sage. This means the תמליך שבראש. Through the tephillin which we wear on our head, one sees on us G-d’s name. Therefore it is mandatory that one does not cover the tephillin on one’s head, so that evertone shall be able to see them.
   In my drashah on Shabbat I explained the din that one should not take one’s mind off the tephillin, while one is wearing them. But of equal importance is what is written in them, in the פרשיות which have been put into the tephillin. That one must never forget, even when we do not wear them. For in the four פרשיות which are in the tephillin is written the foundation of our Jewish belief and especially in the first פרשה of שמע which is the verse שמע ישראל ה’ אלקינו ה’ אחד.
   This is our belief in אחדות הבורא, in ONE G-d, our belief that the Almighty has created the world and not only that He created it, but also that He is the only one who directs the world and causes its existence.
   The other verses of the parsha teach us that the duty of man is to fulfil the commandments of the רבונו של עולם to go in the way He commands us in His holy Torah and under no circumstances to change (חלילה) to a way which is against His will.
   So it is that we must always remember the teachings of the פרשיות of the tephillin, not only when we wear them, but more so when we do not wear them.
   Bu this means the Jews have always remained strong, not breaking (חלילה) under the yoke of evil decrees, which the שונאי ישראל Israel’s enemies made for them. With this strength Jews always were able to stand against any oppression, keeping faith in their belief, their Torah and their people.
   So it was that the אמונה, the faith in the Almight gave the חשמונאים the strength for their great מסירת נפש in the fight against the Greeks.
   With their great trust in השם יתברך, with their call: מי כמוך באלים ה’ – (who is like you, among the mighty, O Lord) whose first letters make the word מכבי the Hasmoneans organized the Torah-true Jews in their Holy fight for Torah with emunah. השם יתברך helped them, they were victorious and therefore we have the wonderful Festival of Chanukah.
   In the same way the commandment of tephillin teaches us to bear G-d’s name with dignity and pride. This does not come naturally and of its own accord – it has to be learned by educating oneself in this spirit to understand and to love the Torah, to hold dearly the mitzvoth and to be dedicated to Yiddishkeit. This we learn from the tephillin shel yad. The tephillin on our hand, for which it is written והי’ לך לאות על ידך, and they shall be as a sign on your hand. This is a sign for oneself alone למען תהי’ תורת ה’ בפיך in order that G-d’s Torah shall be in your mouth. First of all it is imperative that you study Torah Yourself, and that you concentrate on being a Jew according to the Torah and then, and only then וראו כל עמי הארץ – all nations of the earth will see that G-d’s spirit is upon the Jewish people.
   I hope I will be worthy of the figt – this great mitzvah of tephillin, I hope that I will be able to fulfil this commandment wholeheartedly so that this – one of my first mitzvoth as Barmitzvah will shine as the Chanukah candles shine for the while of Israel.

   My dear parents,
   Now that I have become Barmitzvah, I begin to understand even more the extent of your goodness to me, of your dedication and great love and of your example in leading me in a Torah true Jewish way of life.
   It is written in ספרי: Why does the Torah למען ירבו ימיכם that your days shall be multiplied, straight after it say ולמדתם אותם את בניכם – you shall teach them your children? The reason is that for the merit of teaching children Torah, G-d gives long life. This is the blessing of the Torah that I wish you, my dear parents – long, good and happy years and from me – much nachas.
   I hope that the Almighty will strengthen me, and that your wish will be fulfilled, that I will always be a son of whom you can be proud – in the way in which I fulfill tht mitzvoth of the Torah and in the way in which I act as a man.
   I also thand the Principals and teachers of the Yeshiva College for their guidance and example they have set me and all their pupils. I hope that I will not disappoint them and will live up to their teachings.
   I thank all friends and guests who have come here tonight to celebrate with my parents and myself my Barmitzvah, and hope that the years will bring to all our friends and to Klal Israel peace and happiness.

   Since this week is Purim, I would like to say a short דבר תורה onPurim.
   As we all know on Purim we do not say הלל. The reason for this is given in מסכת מגילה, דף י”ד, The גמרא says when do we say הלל when הקב”ה does a נס for us which frees us completely from our enemy so that now we are once again his servants (עבדי ה’) like by יציאת מצרים. However, the נס of Purim only saved us from death, but we were still under the rule of אחשווראש so it is not appropriate to say הלל in which we say that we are עבדי ה’ for we were still under the rule of אחשווראש.
   Now the question arises why on חנוכה do we say הלל and on פורים not. Both the נס of חנוכה and the נס of פורים saved the Jews, we say על הנסים for both. What does the נס of חנוכה have which the נס of פורים lacks so that חנוכה we do and פורים we don’t say הלל?
   If we analyze the two ניסים we indeed see a great difference! What was the נס of חנוכה? The Romans (Greeks????) decreed that it is not permissible to learn תורה or do מצות they desecrated the בית המקדש, they were out not to kill us but to destroy us spiritually, to make us forget our religion, and our obligations to ה’, so our victory was a spiritual one. Purim on the other hand we celebrate a physical victory. We saved ourselves through a great נס understandably it is much easier to go out and fight for your life when your enemy confronts you, however, it is much harder to fight back when you are being attacked spiritually because you must continuously hold fast and not falter one drop. Therefore on חנוכה we do say הלל for the נס was an exceptional one for which the Jewish Faith is still in existence today and on Purim we do not say הלל.
   From this we learn a fundamental principle which we must always bear in mind. True, in our generation our faith is not in danger physically! We don’t have to go to war to protect our religion but spiritually we are being challenged and this challenge is a great one. We must never give in and in this זכות

   משיח will come, במהרה בימינו אמן!

   Beloved Parents and Guests,
   The Gemmorah in מסכת מנחות דף לד: says כותבין על ה’ עורותיך ומניחן בד’ בתי בעור אחד, we should write the four פרשיות of the תפילין on four separate pieces of parchment and we should put these four פרשיות into four בתים which have to be made from one עור (skin(. The reason we must do so is because it says in פסוק – ולזכרון בין עיניך. For a rememberance between your eyes; so we learn out that there must be but one and only one זכרון (rememberance) between your eyes. That is why the שלחן ערוך סימן ל”ב סעיף ל”ח says ועשה ד’ בתים מעור אחד של ראש that we have to make all four from one skin.
   Now arises a שאלה which many אחרונים bring down. What is the Din if someone makes the בתים from more than one skin, but then he sews the skins together so now its like one skin? At first glance we would think that a תוספות in מסכת סוטה דף י”ח could answer our שאלה. תוספות says, by a גט – divorce, the Torah says ‘ספר’ from which we learn out that “ספר אחד ולא שנים או שלשה”, and over there the דין is that we need one and that two sewn together doesn’t help so we see that whenever the Torah asks for one it means only one and two sewn together doesn’t help, so by תפלין also.
   However, if we look a little further into the matter we see that from תוספות we can’t bring a solution to our שאלה. In the Gemmorah in מסכת ראש השנה דף כ”ו it says כל השופרות כשרים חוץ משל פרה, מפני שהוא קרן אמר רבי יוסי, והלא כל השופרות נקראים קרן”
   The רבנן hold that a Shofar of a bull is פסול, because it says, “שופר אחד אמר רחמנא ולא שנים או שלשה”. We have to blow only one Shofar not two or three at a time and since the nature of a bull’s horn is that it looks like more than one horn therefore it is פסול. From this Gemmorah we see that what determines why two or three are פסול is ראית העין what we see with our eyes even though in reality the Shofar is one but since it looks like two it is פסול. So now we can apply the same thing to תפלין, when we put on תפילין the Din is “והיה לאות על ידך ולזכרון בין עיניך” from which we learn out זכירה אחת ולא שנים ושלשה so we can take two skins and sew them together so that the stitching comes out on bottom of the תפלין, and since if you look at it, it looks like one it is כשר, since the Din is determined by ראית העין.
   הגאון רבינו אליהו זכר צדיק לברכה, brings still another proof that sewing together is good. The משנה in מסכת כלים פרק “י”ח” says, תפילה ארבעה כלים, התיר קציצה הראשונה, ותקנה טמאה טמא מת.
   The של ראש which has four separate בתים made from one skin, if it touches a dead body it becomes טמא. Then the Gemmorah says that if he replaces one of the בתים with a new one the new one is also טמא however, not because it touched the other three but it is like it also touched the body and it has the same degree of טומאה as the other three, and the only way this is possible is if it becomes part of the three so we see that even though he sewed on this new בית it becomes part of the תפילין therefore we see that sewing together the בתים is good and it becomes part of the תפילין.

   I think that pages 10 and 11 are repeated on pages 16 & 17 just with the Hebrew missing. I already typed those because these are a bit unclear

   Distinguished Rabbis, Dear Parents and Friends.
   You have all gathered here to partake in my celebration, a moment which is the most important of my life, that is my becoming Bar-Mitzvah. And I wish to convey to you all my heartfelt gratitude.
   This day causes me to have full responsibility for my deeds and behaviour, not only for myself but also for my people in whose ranks I have been introduced. However this day is also the brightest day of my life, as this is the meaning of the word “mitzvah”. Shlomo Hamelech said, “כי נר מצוה ותורה אור”, A Mitzvah is regarded as a candle and the torah is likened to a light, and together they beautify the Jewish life. In significance to this, G-d performs a Coronation on all Jewish boys when they reach the age of Bar-Mitzvah, by giving them the great Mitzvah of Tefillin, which through these they carry upon themselves the name of G-d.
   In the Torah the Mitzvah of Tefillin is mentioned four times. Twice in the two paragraphs of Shema, once in the Parsha of קדש לי כל בכור, next to the mitzvah of מצה, and once more next to the din of פדיון הבן. In the two פרשיות of קדש לי and פדיון הבן, the expression והי’ כי יביאך occurs when the Almighty will bring you into Eretz Yisroel. Generally, the Torah only uses the expression of entering Eretz Yisroel in connection with a Mitzvah which is itself connected with the land; שמיטה, תרומה, מעשר, ביכורים, Sabbatical year tithes, first fruits and so on, for these mitzvah are to be carried out only in the land of Israel. The Gemmorro in Kiddushin enquires as to why this phrase והי’ כי יביאך is mentioned in connection with the Mitzvah of Tfillin. This is a חובת הגוף – a personal obligation no matter where one may be. Rabbi Yishmael replies that with, G-d promises the Jewish People that by virtue of the merit of their keeping the Mitzvah of Tfillin, they will enter the Land of Israel. Thus by fulfilling this holy Mitzvah I help my brothers and sisters in Israel to overcome all our enemies, and to strengthen our holy land, where we all hope to come in the near future.

   II
   This great and cherished mitzvah teaches us a great deal. The tfillin on the head teaches us to be a Jew with pride and not to be afraid, nor to hide our Judaism from anyone. The tfillin on the arm teaches each of us to be a wholehearted Jew and to carry out the mitzvah with every part of our body. The law is that one is forbidden to be מסיח דעת, that means, not to forget about the Tfillin while they are worn. This reminds us that their teaching has to accompany us throughout our Jewish life.
   Certainly it is the greatest honour and good fortune to be a son of that people who wear on themselves the Divine Name, and who have elevated obligations to fulfil. I understand that one has to be worthy of this and not desecrate the Holy Name; the only way to do this is to study and to lead one’s life according to the spirit of the Torah.
   In this moment of my great simcha, I wish to bring out the memory, my grandparents, the parents of my dear father and mother, whom I did not have the privilege to see, however, I have heard a great deal about them. That they were people of valour, of honour amidst a life of Torah and good deeds. And they were murderously tortured and taken away from us על קידוש השם, into the gas chambers. And through these notorious Nazis ימח שמם, who have tried to exterminate the whole Jewish Nation, I wish to comfort the Souls of my dear Grandparents, who are surely together with us here, that I, their grandson will endeavour to prolong and continue the golden chain of Judaism, and all that was precious and dear to them will exist forever. May their memory be blessed.
   I wish to thank my dear Parents for their exertion and concern for my upbringing, and I wish them the blessing which is found in the Tfillin: immediately after ולימדתם אותם את בניכם, and you shall teach them to your children, it says למען ירבו ימיכם – “that your days may increase.” May you live long and happy years and have lots of Nachas.
   I also wish to thank you my dear friends, for the good wishes and lovely gifts and for taking part in my great Simcha.

   Honourable chairman, distinguished Rabbis, my dear parents Zeida and Bobba; relatives and friends:
   We are here to celebrate the most important event in my life – my becoming Bar-Mitzvah. I have received your many blessings, good wishes and kind presents, for which I take this opportunity of saying thank you. Nevertheless, I have received a blessing and a gift on this occasion from G-d A-mighty Himself. The fift is the great and holy Mitzvah of Tefillin, which until now I had no permission to use: and the blessings are contained in thse very tefillin. The chapters of the Shema written on parchment and placed inside the tefillin contain for me as for every Jew G-d’s greatest blessing for the performance of His precepts.
   In the light of the above my first thanks and show of gratitude should be to Hashem Yisborach.

   * * * * *

   I explained in my discourse in Yiddish, how the Torah enhances the great Mitzvah of Tefillin with the words למען תהי’ תורת ה’ בפיך, in order that the words of G-d shall be constantly on your tongue. To this our Rabbis declare, הוקשה כל התורה כולה לתפילין.
   The entire Torah is compared to Tefillin. The M’harsho refers to Tefillin as Kesser Torah – the crown of Torah. The Tefillin are also called a sign, for they signify that we accept upon ourselves the yoke of Heaven, and are worthy of being G-d’s children and His people. Our constitution, indeed the basic tenets of our religion are inscribed in the chapters of the Tefillin. The episodes which led up to our becoming a nation; we were redeemed from Egypt ביד חזקה, with a mighty hand. We received the Torah למען תהי’ תורת ה’ בפיך, – in order that G-d’s words shall constantly be on your tongue. Our entry into the promised land כי יביאך אל ארץ הכנעני. And our very belief in the One G-d as expressed in the words of שמע ישראל ה’ אלקינו ה’ אחד.
   All this is written in the Tefillin, and we are obliged to bind them on our forearm as a sign, as a badge from G-d, and to put them on our head.

   The law regarding Tefillin is that whilst we wear them, it is forbidden to remove our attention from them. Our Sages tell us that Tefillin have more sanctity than the golden headplate worn by the High Priest in the Holy temple. For in the Tefillin the name of G-d is written forty-two times, whereas on the headplate it was inscribed once. With this inmind we can perhaps have a greater sense of value for the Tefillin.
   But G-d does not want our thanks. In the Sidra of Ekev it is written ועתה ישראל Now children of Israel what does G-d ask of you? Only that you should serve Him with your complete heart and keep all of His commandments. The very same do we find in the Prophets when Shmuel said to the very first Jewish king Saul “Is it not better to heed than to offer sacrifices?”
   I sincerely hope that I will be worthy of title Bar-Mitzvah, and will carry with pride the signs that show I am a Jew, and with G-d’s help will fulfil all that is required of me.
   I wish to thank my dear parents for providing me with such teachers that have taught me to acknowledge what is good. May they be blessed with all that is good, and enjoy true Jewish Nachas.
   A special acknowledgement to my dear Zeida and Bobba who help me a great deal with my education, I wish them many long and happy years full of Nachas. And to you my dear friends and guests I extend my thanks once again for your presents and good wishes. May Hashem Yisborach bless you all with Simchos together with your families.

   In this piece all Hebrew words were missed out, I placed a ? in the blanks.
   I am very glad and thankful to see you all gathered here to join me in celebrating the holiest and most important day of my life, the day of my becoming Bar-Mitzvah. This is not a transient moment whose significance lasts for this day only. It is a beginning of a new period which continues throughout the whole of life. From today on, in fact, I have joined the ranks of our great and holy People, with all the rights and obligations which Hashem Yisborach has bestowed upon us when giving us the Torah and the Mitzvos. As Hashem Yisborach Himself pointed out with the words ואתם תהיו לי ממלכת כהנים וגוי קדוש “And you will be a kingdom of priests and a holy nation for me:.

   I have received your many blessings, good wishes and kind presents, for which I take this opportunity of saying Thank You. Nevertheless, I have received a blessing and a gift on this occasion from G-d Almighty Himself. The gift is the great and holy Mitzva of Tefillin, which until now I have had no permission to use; and the blessings are contained in these very tefillin. The chapters of the shema written on parchment and placed inside the tefillin contain for me as for every Jew, G-d’s greatest blessing for the performance of His precepts.
   In the light of the above, my first thanks and show of gratitude should be to Hashem Yisborach.
   In one of the Parshas of the tefillin, the Torah says:למען תהי’ תורת ה’ בפיך “in order that the Torah of G-d be in your mouth”. From this posuk the Rabbis learn in the Gemoro Kidushin that: הוקשה כל התורה כולה לתפילין “the whole Torah is compared to tefillin”. The Marsho in Ta’anis says that Tefillin are called the Crown of the Torah. They are also called אות , “a sign”, that we accept the yoke of G-d’s kingdom, we are His people and His children.
   The fundamentals of Yiddishkeit are contained in the Parshos of the tefillin, governing us from the very beginning when G-d started establishing us as a special people. The redemption from Egypt with His strong hand, ביד חזקה הוציאנו ממצרים bringing us into Israelיביאךאל ארץ הכנעני ונתנה לך and our belief in the unique unity of our G-d, expressed in the Possuk: שמע ישראל ה’ אלקינו ה’ אחד and every Jew knows and feels what the words שמע ישראל , mean for us. All of this is expressed in the four Parshos of the tefillin and it is this that we are commanded to tie on our hand next to the heart just like a medal of valour received from G-d.
   We also wear it on our head, like a crown from G-d. we must certainly be thankful to G-d for having granted us the great privilege of the great mitzvah of tefillin.
   But G-d does not require expressions of thanks; the only things He requires is what the Torah says in the Sedra Ekev. ועתה ישראל מה ה’ אלקינו שואל מעמך כי אם ליראה
   “Now what does G-d require of you is to go in His ways, to serve Him wholeheartedly, and to keep His commandments.” As the prophet Samuel said to the first Jewish king, Saul: הלא שמוע מזבח טוב“To carry out G-d’s commandments is much better than all the sacrifices.”
   “I pray to G-d that I will be worthy of the name Bar-Mitzvah and will be a worthy bearer of the Jewish insignia. With the help of G-d I will follow the path that a son of the Jewish people should.
   And to you my dear parents…. I would like to express my heartfelt gratitude for your lovin guidance in bringing me up in such away as to be able to understand the honour involved in fulfilling my responsibilities.
   May you be blessed with all that is good and fine, and be justly rewarded, with much נחת and happiness, in return for the effort, patience, understanding and love that you have showered upon me. And to you my dear relatives and friends… I would like to express heartfelt thanks for your coming to share in my שמחה and for the good wishes and beautiful gifts. May השם יתברך bless you with your own personal שמחות and with much happiness.

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