From: "Aish.com" <newletterserver@aish.com>
Date: Feb 4, 2016 6:18 AM
Subject: Aish.com Daily - 25 Shevat
To: "Kfir" <phillipphillip787@gmail.com>
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 #611 Serenity Is Emotional Freedom Print Version » Imagine how wonderful it would be if you could learn to be consistently serene. Serenity is emotional freedom and a general sense of well-being. It is a calm state of mind and body. When you are serene, your brain functions at its optimal level and you think at your best. Serenity is conducive for health and for recovery. Even a tiny bit of serenity is precious. (From Rabbi Pliskin's book, Serenity, p.9) Shevat 25 Print Version »
 Shevat 25 Print Version » A man has joy in the utterance of his mouth, and a word at the right time, how good it is (Proverbs 15:23). As a rule, silence is golden, and generally we do not regret having held our peace. But exceptions exist to every rule, and sometimes not saying the proper thing is wrong. We often keep silent because we do not know what to say. Especially in cases where others have suffered great personal losses, what can we say? Every conceivable remark seems so inadequate. Not only do we tend to remain silent, but the awkwardness of keeping silent may cause us to avoid the discomfort of such a situation. Suppose we hear that an acquaintance lost a child in a traffic accident or to a serious illness. What can we say? It is one thing to pay a condolence call to someone who has lost a parent and say, "Please accept my sympathies." It is the way of the world that parents die before their children. These words are so empty, however, to grieving parents who have lost a child. Since we do not know what to say, we may simply avoid the bereaved family and thereby add loneliness to their suffering. May God spare us all from such experiences. But if, God forbid, we have heard of a tragedy, we should not stay away or keep silent. If we feel another's pain, we should not hesitate to say so. "I feel along with you" are simple words, and when said in sincerity, can support distressed spirits. Words cannot restore anyone's loss, but there is truth in the adage that "A sorrow shared is halved." Today I shall ... try to be of help to people who are suffering, if only to let them know that I sincerely feel along with them. See more books by Rabbi Abraham Twerski at Artscroll.com  Shevat 25 Print Version » Welcoming Guests I'm a recent convert to Judaism, and one of the things that impresses me the most about the Jewish community is the way people have so generously opened their homes to me as a guest for Shabbat and holiday meals. Where does this idea stem from? The Aish Rabbi Replies:Hachnasat Orchim, welcoming guests, is one of the key ways of "emulating God." In describing the mitzvah to walk in God's ways, the Talmud says: "Just as He is merciful, so you be merciful. Just as He is kind, so you be kind." One example of God's kindness includes feeding the hungry, as God did by providing the manna bread to the Jews wandering in the desert (Exodus 16:4). Abraham emulated God by performing endless acts of kindness. In Genesis (Chapter 18), we find God talking to Abraham. When Abraham sees three strangers approaching from afar, he suddenly jumps up to offer them food and drink. Abraham treats the guests royally and serves the finest foods, and involves his whole family in the mitzvah. On what basis did Abraham prioritize the helping of strangers over talking with God?! The answer is that even greater than talking to God, is to be like God. God is a giver. We are created in the image of God; thus giving is our greatest form of spiritual expression. Abraham achieved great spiritual levels because he emulated God by welcoming guests into his home. Hachnasat Orchim is one of the mitzvot described in the Talmud (Shabbat 127a), for which we receive the rewards both in this world and in the world to come.  Shevat 25    Shevat 25  The walls of the Old City of Jerusalem after a snowy winter day. |
Yahrtzeit of Rabbi Yisrael Salanter (1810-1883), founder of the Mussar (Jewish ethics) movement of spiritual growth. Rabbi Salanter's approach gained popularity in Lithuania, at a time when chassidic influences were growing. The idea of Mussar is to use meditations, guided imagery, and exercises to penetrate the subconscious. In this way an individual can break through the barriers that prevent the soul from expressing its purity. Mussar books such as Path of the Just give a road map to developing traits of humility, alacrity and purity. Rabbi Salanter encouraged people to set a time every day for the study of Mussar, an idea which remains popular until today.
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