Jewish History: Avraham to Yehoshua
For many people growing up in school, history was not one of the most popular subjects Whilst math and english at least provided some benefit in our daily lives, discussing events that happened hundreds or thousands of years ago did not seem very relevant or helpful. However, Judaism views the study of history as something that can and should apply greatly to our every day lives. The past teaches us vital lessons which pertain to the present - we can gain great insights from the experiences of yesteryear, learning both from people’s positive actions and their mistakes.
Moreover, there is an additional layer to Judaism’s approach to history. The great early commentator, Nachmanides teaches a unique concept[1]; the events that happened in the lives of our forefathers will repeat themselves in the lives of their descendants. Consequently, there are patterns that repeat themselves throughout history, and understanding these patterns will provide us with great insight into understanding the times that we live in and can even help us predict the effects our actions will have in the future.[2].
The history of the Jewish people begins with Abraham. He was born into a world where the vast majority of people worshipped many gods, such as the sun, moon and stars. Abraham was born into a particularly enthusiastic family of idol-worshippers - his father actually owned a store selling them! In this background, Abraham embarked on a rare journey - a quest for the truth as to who in fact created and sustains the world. He refused to accept the immense social pressure to blindly follow the conventional gods. Rather, through an intense process of intellectual and philosophical enquiry he came to the realization that no finite beings could have created the whole world. This brought him to the revolutionary realization that there was an Infinite being (known as ‘G-d’ or ‘Hashem‘) that could not be seen or touched, and yet offered the only logical explanation behind existence.
It is true that there were a few isolated individuals before Abraham who also discovered Hashem, such as Shem, the son of Noach. However, Abraham took a further step that set him apart from everyone else. He embarked on a mass publicity campaign to teach the world about the Infinite G-d that he had discovered. This set him apart as the first Jew - for the role of the Jewish people is not merely to follow G-d but to spread His teachings to the whole world. Abraham met with considerable success through his efforts, but unfortunately not everyone appreciated his novel message. The most powerful man in the world at that time, King Nimrod, was a staunch idol worshipper and took great exception to Abraham’s dangerous activities. He had him thrown into a fiery furnace but to everyone’s shock, Hashem caused a miracle to occur and Avraham emerged unscathed.
After many years of spreading knowledge of the Infinite, G-d himself spoke to Abraham, instructing him to leave his comfortable surroundings and go to the Holy Land of Israel. This journey was fraught with difficulty. As soon as he arrived there a sever famine struck, forcing him to feel to the depraved land of Egypt, where his beautiful wife, Sarah, was taken by Pharaoh. Sarah’s great righteousness earned her Divine protection from Pharaoh and he was struck by a plague, an ominous preview of the Ten Plagues that would strike Egypt many years later. A fearful Pharaoh released her and sent Abraham and his contingent back to Israel with great wealth. The troubles did not stop there, however, when the first World War began and Avraham’s nephew, Lot, was kidnapped. Abraham set off with a small group and miraculously overcame his mighty enemies and freed Lot.
Yet after all this success, Abraham was still lacking a child, and consequently the whole future of his mission to spread the word of G-d was in severe jeopardy. In the momentous ‘Bris Bein HaBesarim’ (Covenant of the two parts) G-d promised Abraham that he would indeed merit to have a child who would continue in his path and a great nation would emerge who would undergo great hardships but would ultimately conquer the land of Canaan.
Abraham’s wife, Sarah, selflessly encouraged Avraham to marry a second wife, her maidservant, Hagar so that he could have a child[3]. Immediately, Hagar gave birth to Yishmael, the man who would emerge as the ancestor of the Moslem people. Eventually, Abraham and Sarah did merit to have a son, Isaac, who proved to be a great success in continuing his father’s teachings. Yishmael did not take too kindly to his younger half-brother and Sarah feared that Yitzchak’s life was at risk. Accordingly she persuaded Abraham to send Yishmael away where he began the dynasty that would culminate with the birth of Islam.
This difficult episode was followed by the most demanding challenge of Abraham’s life - the Binding of Isaac (Akeida). G-d instructed Abraham to offer up his only son as a sacrifice. G-d never intended for Abraham to actually follow through with this, rather He was testing Avraham’s willingness to follow His commands, even if they did not make sense. Abraham succeeded, imbuing in his descendants the ability to accept Divine Judgment even at the risk of life. Indeed, countless Jews were willing to give up their lives for their beliefs and they derived the strength to do this through Abraham’s actions in the Akeida.
[1] Parshas Lech Lecha, 12:6
[2] There are many examples where leading Rabbis accurately predicted the future based on their understanding of history. For example, Rabbi Meir Simcha of Dvinsk (known as the Ohr Sameach) wrote that history testifies that whenever Jews try to assimilate the result is a great outpouring of anti-Semitism. Accordingly, he observed that Berlin, the center of Jewish assimilation would mark the beginning of a new wave of anti-Semitism. He died in 1926, long before Hitler ascended to power (Meshech Chachma, Parshas Bechukosai, Ch.26, v.44).
[3] Abarbanel, Parshas Lech Lecha, 16:2.
Sunday, May 30, 2010
PRAYING AGAINST THE YETSER HARA - SHELACH
The incident of the spies is one of the most well-known stories in the Torah and there is much discussion as to how such great men could commit such a terrible sin. Another very important aspect of this maaseh is the actions of the righteous men in their attempts to withstand joining in the sin. The Torah tells us that after sending the spies to Eretz Yisroel, Moshe renamed his closest student[1]. Up till this point he was known as ‘Hoshea‘, but now Moshe added a ’yud’ to make the name ‘Yehoshua’. Rashi explains that Moshe davenned that Yehoshua would be saved from the nisayon posed by being with the meraglim - this tefilla manifested itself in adding a yud to his name. A few passukim later the Torah alludes to the fact that whilst in Eretz Yisroel, another of the spies, Kalev, separated from the group and went to Chevron to daven to be protected from the plan of the meraglim[2].
The Ben Ish Chai[3] and Maskil leDavid[4] both ask that these tefillas seem to contradict a well-known axiom, that ‘everything is in the hands of heaven except for fear of heaven.’ This means that the one thing that is completely in the control of man is the ability to choose between right and wrong. Davenning for things beyond our control, such as health and parnasa, can be highly beneficial because those things are totally dependent on Divine Providence. However, davenning to not sin would seem to have no benefit because Hashem does not determine whether we sin - that is completely in our hands. Consequently, it is very hard to understand why Moshe davenned for Yehoshua and why Kalev davenned for himself.to avoid sinning - whether they would sin or not was not dependent on Hashem, it was dependent on their own free will!
The Ben Ish Chai explains that there are two different ways by which a person can come to commit a sin. One is where he has total clarity that a certain act is forbidden but he nonetheless decides to do it with a clear recognition that he is sinning. The second is where his yetser hara clouds his judgment and persuades him that this act is permissible, enabling him to rationalize that he is not sinning at all. The principle that fear of heaven is completely in our own hands only applies to the first form of sinning, where a person is absolutely clear that acting in such a way constitutes a sin. In this area there is no benefit for a person to pray for Hashem to stop him committing this sin, it is purely in his own hands and Hashem cannot, so-to-speak, change his free will decision. However, this is not the case with regard to the second form of nisayon where a person may genuinely believe that he is not sinning. The main factor that causes him to sin in such a case is lack of clarity as to the correct course of action. This it not completely within one‘s free will. When a person wants to do the right thing but is at risk of being seduced by his yetser hara he can turn to Hashem to help him not be clouded by its rationalizations. Therefore, in this situation it is beneficial to pray to Hashem.
The Ben Ish Chai continues by explaining that Yehoshua and Kalev faced the second form of nisayon where tefilla can help. The meraglim were great people and did not deliberately speak badly about the land without justifying their behavior. The Ben Ish Chai offers a novel explanation of their motivations; they felt that if they would tell the Jewish people about the great prosperity of Eretz Yisroel then they would enter with impure motives of physical gain rather than purely as a result of following Hashem’s command. Consequently, they decided to speak badly about the land with the hope that the Jewish people would nevertheless want to enter the land, leshem shamayim and would thus gain far greater reward. However, in truth, this reasoning was really the work of the yetser hara’s attempts to prevent the people from entering the land at all, as indeed occurred. Moshe davenned for Yehoshua that he would be protected from such rationalizations that would make him believe that it was a mitzva to speak badly about the land[5]! Similarly, Kalev prayed that he should maintain the clarity that would prevent him from falling into the clutches of the yetser hara.
We have seen that there are two ways in which a person can come to sin; either by knowingly sinning or by being duped by the yetser hara that he is not sinning at all. It seems that by far the more prevalent challenge is posed by the threat of being tricked into thinking that one is not sinning at all. The Nefesh HaChaim writes that a lack of clarity as to whether we are doing a mitzva or aveiro originates with the chet of Adam Harishon. Before the sin, Adam had total clarity as to what was good and evil, in his eyes, committing an aveira was as clearly damaging as putting one’s hand in fire. When he ate from the tree of knowledge of tov ve’ra he brought into himself a mix of good and evil. The consequence of this was that he lost that great clarity about the nature of evil, to the point that now, his yetser hara could now confuse him as to what is right and wrong. This is also the meaning behind that Gemara that states that when a person commits the same sin twice it becomes permissible in his eyes. Rav Yisroel Salanter was said to have commented that when he commits the sin a third time it becomes a mitzva in his eyes!
We have noted in the past the observation of the Baal HaTania that pertains to this point. He writes that if one were to offer a Torah observant Jew money to blatantly commit a sin, he will not do so because he intellectually understands that the spiritual damage done by the sin will outweigh any material gain. And yet a person sins without any monetary gain because he convinces himself that he is not actually sinning.
We learn from the explanation of the Ben Ish Chai that, with regard to the challenge of being tricked by the yetser hara, tefilla is a highly beneficial and necessary weapon. The yetser hara is constantly striving to deceive us into sinning and we must maintain a constant vigilance of being caught in the trap of rationalizations. As well as a consistent method of cheshbon hanefesh, the key tool to gaining clarity is to daven that Hashem help us open our eyes and enable us to follow the true path of Avodas Hashem.
[1] Shelach, 13:16.
[2] Rashi, 13:22.
[3] Ben Yehoyada, Sotah, 34b.
[4] Shelach, ibid. He is one of the main super-commentaries on Rashi.
[5] There are numerous other explanations as to the reasoning of the spies in speaking badly about the land (see Ramban and Sfas Emes) but it seems clear that whatever their reasoning they did somehow justify their actions and believe that they were not committing an aveiro.
The Ben Ish Chai[3] and Maskil leDavid[4] both ask that these tefillas seem to contradict a well-known axiom, that ‘everything is in the hands of heaven except for fear of heaven.’ This means that the one thing that is completely in the control of man is the ability to choose between right and wrong. Davenning for things beyond our control, such as health and parnasa, can be highly beneficial because those things are totally dependent on Divine Providence. However, davenning to not sin would seem to have no benefit because Hashem does not determine whether we sin - that is completely in our hands. Consequently, it is very hard to understand why Moshe davenned for Yehoshua and why Kalev davenned for himself.to avoid sinning - whether they would sin or not was not dependent on Hashem, it was dependent on their own free will!
The Ben Ish Chai explains that there are two different ways by which a person can come to commit a sin. One is where he has total clarity that a certain act is forbidden but he nonetheless decides to do it with a clear recognition that he is sinning. The second is where his yetser hara clouds his judgment and persuades him that this act is permissible, enabling him to rationalize that he is not sinning at all. The principle that fear of heaven is completely in our own hands only applies to the first form of sinning, where a person is absolutely clear that acting in such a way constitutes a sin. In this area there is no benefit for a person to pray for Hashem to stop him committing this sin, it is purely in his own hands and Hashem cannot, so-to-speak, change his free will decision. However, this is not the case with regard to the second form of nisayon where a person may genuinely believe that he is not sinning. The main factor that causes him to sin in such a case is lack of clarity as to the correct course of action. This it not completely within one‘s free will. When a person wants to do the right thing but is at risk of being seduced by his yetser hara he can turn to Hashem to help him not be clouded by its rationalizations. Therefore, in this situation it is beneficial to pray to Hashem.
The Ben Ish Chai continues by explaining that Yehoshua and Kalev faced the second form of nisayon where tefilla can help. The meraglim were great people and did not deliberately speak badly about the land without justifying their behavior. The Ben Ish Chai offers a novel explanation of their motivations; they felt that if they would tell the Jewish people about the great prosperity of Eretz Yisroel then they would enter with impure motives of physical gain rather than purely as a result of following Hashem’s command. Consequently, they decided to speak badly about the land with the hope that the Jewish people would nevertheless want to enter the land, leshem shamayim and would thus gain far greater reward. However, in truth, this reasoning was really the work of the yetser hara’s attempts to prevent the people from entering the land at all, as indeed occurred. Moshe davenned for Yehoshua that he would be protected from such rationalizations that would make him believe that it was a mitzva to speak badly about the land[5]! Similarly, Kalev prayed that he should maintain the clarity that would prevent him from falling into the clutches of the yetser hara.
We have seen that there are two ways in which a person can come to sin; either by knowingly sinning or by being duped by the yetser hara that he is not sinning at all. It seems that by far the more prevalent challenge is posed by the threat of being tricked into thinking that one is not sinning at all. The Nefesh HaChaim writes that a lack of clarity as to whether we are doing a mitzva or aveiro originates with the chet of Adam Harishon. Before the sin, Adam had total clarity as to what was good and evil, in his eyes, committing an aveira was as clearly damaging as putting one’s hand in fire. When he ate from the tree of knowledge of tov ve’ra he brought into himself a mix of good and evil. The consequence of this was that he lost that great clarity about the nature of evil, to the point that now, his yetser hara could now confuse him as to what is right and wrong. This is also the meaning behind that Gemara that states that when a person commits the same sin twice it becomes permissible in his eyes. Rav Yisroel Salanter was said to have commented that when he commits the sin a third time it becomes a mitzva in his eyes!
We have noted in the past the observation of the Baal HaTania that pertains to this point. He writes that if one were to offer a Torah observant Jew money to blatantly commit a sin, he will not do so because he intellectually understands that the spiritual damage done by the sin will outweigh any material gain. And yet a person sins without any monetary gain because he convinces himself that he is not actually sinning.
We learn from the explanation of the Ben Ish Chai that, with regard to the challenge of being tricked by the yetser hara, tefilla is a highly beneficial and necessary weapon. The yetser hara is constantly striving to deceive us into sinning and we must maintain a constant vigilance of being caught in the trap of rationalizations. As well as a consistent method of cheshbon hanefesh, the key tool to gaining clarity is to daven that Hashem help us open our eyes and enable us to follow the true path of Avodas Hashem.
[1] Shelach, 13:16.
[2] Rashi, 13:22.
[3] Ben Yehoyada, Sotah, 34b.
[4] Shelach, ibid. He is one of the main super-commentaries on Rashi.
[5] There are numerous other explanations as to the reasoning of the spies in speaking badly about the land (see Ramban and Sfas Emes) but it seems clear that whatever their reasoning they did somehow justify their actions and believe that they were not committing an aveiro.
Sunday, May 23, 2010
UNDERSTANDING THE SINS IN THE DESERT
BEHAALOSECHA - UNDERSTANDING THE SINS IN THE DESERT By Yehonasan Gefen
Parshas Behaalosecha begins with the Jewish people on the threshold of entering Eretz Yisrael but ends with a series of aveiros that culminates with the sin of the spies and the decree to spend forty years in the desert. Included in the sins that Klal Yisrael committed in this Parsha are their over-eagerness to leave Mount Sinai after learning Torah there for nearly one year[1] and the sin of ’basar taiva’ ('meat of lust), where they complained about the manna and demanded to be given meat instead. Taken on a superficial level, these sins paint a very critical picture of the actions of the Jewish people. They are portrayed as lustful people, desirous of base physical pleasures who did not appreciate the deeper satisfaction offered by learning Torah at Har Sinai and the spiritual benefits of eating manna from heaven.
This cannot in truth be the case, for it is clear that the Jewish people were clearly on a very high spiritual level. They had experienced numerous miracles throughout Yetsias Mitzrayim and had recently heard Hashem directly communicate with them. Based on this, it is impossible to understand the events in the parsha on a superficial level. As in all the aveiros enumerated in the Torah, it is clear that there must have been understandable reasons guiding the people’s behavior, and their actual sin was very subtle.
The Toras Avraham zt”l answers these problems. He explains that the Jewish people had been living a lifestyle that was beyond the laws of nature. They did not eat regular food, they did not need to involve themselves in domestic chores such as washing clothes, there was no need for them to farm the land, and they were constantly witnessing open miracles. This is not generally the way of life Hashem confers on human beings - we are supposed to live in the world of nature and physicality and strive to elevate the physical world by using it for spiritual motives. Hashem does not want us to be like Malachim (angels) who are free of the tests that befall man, rather He wants us to use our free will to pass these tests and thereby earn our relationship with Him. However, Hashem, in His wisdom, ‘decided’ that it was necessary for the generation of the desert to live a life that was indeed similar to that of the Malachim. They needed that time of pure spirituality in order to prepare themselves for their future life of living within the laws of nature. This would enable them, at a later point in time, to be involved in the physical world and yet remain connected to the purpose of connecting to Hashem.
The seeming ‘downside’ of this situation is that whilst they were living a supernatural lifestyle they were not subject to the tests and subsequent opportunities of developing a relationship to Hashem by overcoming the yetser hara. Rather they were spoon fed a relationship with Him without having earned it. This is the background leading up to the events of this week’s Parsha. After having spent nearly a year immersed in pure spirituality, they felt that they were now ready to reenter the physical world. Their motivation was essentially leshem shayamim (for altruistic reasons); they wanted to apply all the spirituality that they had absorbed at Har Sinai to enable them to elevate the physical world. This is the reason for their eagerness to leave Har Sinai, it was not motivated by a childish desire to ’escape’, rather a yearning to live a life where they could elevate the physical world. This also helps us understand why they rejected the manna and desired to eat meat. The manna epitomized a supernatural lifestyle and they felt ready to leave that temporary state and begin an existence where they ate normal food and live a life within the laws of nature. This, they felt, would enable them to get closer to Hashem because they would be faced with all the tests that accompany a physical existence.
We have now developed a far more sophisticated understanding of the sins of the Jewish people in the desert. Nonetheless they were severely punished for their actions indicating that there must have been a subtle flaw in their reasoning. The Toras Avraham explains that the time for them to return to a normal existence had not yet arrived. They still needed a little more time of living in a supernatural fashion in order to sufficiently prepare them for the challenges that would await them. Their desire to leave was a little premature and consequently had Hashem fulfilled it at that time, then the consequences would have been grave because they would not have been able to pass the tests that they would face. Moreover, it seems that their punishment was particularly severe because they should not have made their own calculations as to when they were ready to leave the supernatural existence, rather they should have trusted Hashem’s judgement[2].
The Toras Avraham derives two vital lessons from his explanation of the sins in the desert. Firstly, that we need a time of spiritual preparation where we are sheltered from the numerous challenges that characterize the ‘outside world’, and it is essential that we do not leave this situation prematurely because to do so means to place ourselves with challenges that we are not yet on the level to overcome. Secondly, he writes that we also learn that there is a point in time where we must, in some fashion, leave that spiritual ‘bubble’ and enter the physical world of challenges. Hashem does not want us to permanently live like Malachim, He wants us to elevate the physical world and thereby attain true closeness to him.
These lessons vary greatly according to each person but the general principles seem to apply to everyone. We do not have the opportunity to live a supernatural life like the generation of the desert, however, the modern day equivalent is time spent focusing on spiritual growth where one is shielded from the numerous distractions of daily life. This is commonly represented by time spent in yeshiva or seminary where a person can focus on building himself spiritually without having to be overly burdened by physical concerns. It is highly recommended for anyone who has the opportunity to spend a certain amount of time (there is no ‘correct’ length of time) in yeshiva or seminary to do so. A person can grow more in a relatively short time in this spiritual haven than years of trying to learn and grow whilst simultaneously be in involved the in the daily challenges of life. For those that do not have this opportunity or whom have already passed that phase in life, the message of the Toras Avraham is still relevant. The time spent in the Beis Hamidrash or shul represents a microcosm of that time of spiritual preparation. It is stressed by Rabbanim that in this time it is essential that a person shut himself off from his outside life and devote himself totally to his spiritual pursuits in this time each day. For example, it is advised that we should turn off our mobile phones whilst learning and davenning so that we cannot be sidetracked by our daily business.
The second lesson of the Toras Avraham is also relevant to our lifestyle. In some form there is a time when everyone is required to leave the hallowed existence of pure spirituality. This does not necessarily mean stopping learning or teaching Torah full-time, it can manifest itself in the form of getting married and having children. These stages in life invariably require a person to involve himself in less obvious spiritual pursuits such as running the finances of a family, feeding children and reading bedtime stories. However, since Hashem requires us to enter these phases in life it is clear that they represent a key part of our Avodas Hashem. For other people, this phase may require them to enter into the world of work where they face new challenges accompanied by new opportunities for growth that were not attainable in yeshiva. Examples of this include the test of being honest in business and maintaining appropriate levels of tznius.
However these lessons manifest themselves, the lessons of the Toras Avraham are clear. May we be zocheh to apply them correctly to our lives.
[1] Chazal say that they left Har Sinai with a similar attitude to a child who runs away from school!
[2] Indeed this seems to be the common theme behind all the sins of great people that are discussed in the Torah. They have seemingly understandable motivations but the problem is that they invariably involve going against Hashem’s command in some fashion. (examples of this include the chet of Adam HaRishon, the Chet Haegel and the Meraglim.
Parshas Behaalosecha begins with the Jewish people on the threshold of entering Eretz Yisrael but ends with a series of aveiros that culminates with the sin of the spies and the decree to spend forty years in the desert. Included in the sins that Klal Yisrael committed in this Parsha are their over-eagerness to leave Mount Sinai after learning Torah there for nearly one year[1] and the sin of ’basar taiva’ ('meat of lust), where they complained about the manna and demanded to be given meat instead. Taken on a superficial level, these sins paint a very critical picture of the actions of the Jewish people. They are portrayed as lustful people, desirous of base physical pleasures who did not appreciate the deeper satisfaction offered by learning Torah at Har Sinai and the spiritual benefits of eating manna from heaven.
This cannot in truth be the case, for it is clear that the Jewish people were clearly on a very high spiritual level. They had experienced numerous miracles throughout Yetsias Mitzrayim and had recently heard Hashem directly communicate with them. Based on this, it is impossible to understand the events in the parsha on a superficial level. As in all the aveiros enumerated in the Torah, it is clear that there must have been understandable reasons guiding the people’s behavior, and their actual sin was very subtle.
The Toras Avraham zt”l answers these problems. He explains that the Jewish people had been living a lifestyle that was beyond the laws of nature. They did not eat regular food, they did not need to involve themselves in domestic chores such as washing clothes, there was no need for them to farm the land, and they were constantly witnessing open miracles. This is not generally the way of life Hashem confers on human beings - we are supposed to live in the world of nature and physicality and strive to elevate the physical world by using it for spiritual motives. Hashem does not want us to be like Malachim (angels) who are free of the tests that befall man, rather He wants us to use our free will to pass these tests and thereby earn our relationship with Him. However, Hashem, in His wisdom, ‘decided’ that it was necessary for the generation of the desert to live a life that was indeed similar to that of the Malachim. They needed that time of pure spirituality in order to prepare themselves for their future life of living within the laws of nature. This would enable them, at a later point in time, to be involved in the physical world and yet remain connected to the purpose of connecting to Hashem.
The seeming ‘downside’ of this situation is that whilst they were living a supernatural lifestyle they were not subject to the tests and subsequent opportunities of developing a relationship to Hashem by overcoming the yetser hara. Rather they were spoon fed a relationship with Him without having earned it. This is the background leading up to the events of this week’s Parsha. After having spent nearly a year immersed in pure spirituality, they felt that they were now ready to reenter the physical world. Their motivation was essentially leshem shayamim (for altruistic reasons); they wanted to apply all the spirituality that they had absorbed at Har Sinai to enable them to elevate the physical world. This is the reason for their eagerness to leave Har Sinai, it was not motivated by a childish desire to ’escape’, rather a yearning to live a life where they could elevate the physical world. This also helps us understand why they rejected the manna and desired to eat meat. The manna epitomized a supernatural lifestyle and they felt ready to leave that temporary state and begin an existence where they ate normal food and live a life within the laws of nature. This, they felt, would enable them to get closer to Hashem because they would be faced with all the tests that accompany a physical existence.
We have now developed a far more sophisticated understanding of the sins of the Jewish people in the desert. Nonetheless they were severely punished for their actions indicating that there must have been a subtle flaw in their reasoning. The Toras Avraham explains that the time for them to return to a normal existence had not yet arrived. They still needed a little more time of living in a supernatural fashion in order to sufficiently prepare them for the challenges that would await them. Their desire to leave was a little premature and consequently had Hashem fulfilled it at that time, then the consequences would have been grave because they would not have been able to pass the tests that they would face. Moreover, it seems that their punishment was particularly severe because they should not have made their own calculations as to when they were ready to leave the supernatural existence, rather they should have trusted Hashem’s judgement[2].
The Toras Avraham derives two vital lessons from his explanation of the sins in the desert. Firstly, that we need a time of spiritual preparation where we are sheltered from the numerous challenges that characterize the ‘outside world’, and it is essential that we do not leave this situation prematurely because to do so means to place ourselves with challenges that we are not yet on the level to overcome. Secondly, he writes that we also learn that there is a point in time where we must, in some fashion, leave that spiritual ‘bubble’ and enter the physical world of challenges. Hashem does not want us to permanently live like Malachim, He wants us to elevate the physical world and thereby attain true closeness to him.
These lessons vary greatly according to each person but the general principles seem to apply to everyone. We do not have the opportunity to live a supernatural life like the generation of the desert, however, the modern day equivalent is time spent focusing on spiritual growth where one is shielded from the numerous distractions of daily life. This is commonly represented by time spent in yeshiva or seminary where a person can focus on building himself spiritually without having to be overly burdened by physical concerns. It is highly recommended for anyone who has the opportunity to spend a certain amount of time (there is no ‘correct’ length of time) in yeshiva or seminary to do so. A person can grow more in a relatively short time in this spiritual haven than years of trying to learn and grow whilst simultaneously be in involved the in the daily challenges of life. For those that do not have this opportunity or whom have already passed that phase in life, the message of the Toras Avraham is still relevant. The time spent in the Beis Hamidrash or shul represents a microcosm of that time of spiritual preparation. It is stressed by Rabbanim that in this time it is essential that a person shut himself off from his outside life and devote himself totally to his spiritual pursuits in this time each day. For example, it is advised that we should turn off our mobile phones whilst learning and davenning so that we cannot be sidetracked by our daily business.
The second lesson of the Toras Avraham is also relevant to our lifestyle. In some form there is a time when everyone is required to leave the hallowed existence of pure spirituality. This does not necessarily mean stopping learning or teaching Torah full-time, it can manifest itself in the form of getting married and having children. These stages in life invariably require a person to involve himself in less obvious spiritual pursuits such as running the finances of a family, feeding children and reading bedtime stories. However, since Hashem requires us to enter these phases in life it is clear that they represent a key part of our Avodas Hashem. For other people, this phase may require them to enter into the world of work where they face new challenges accompanied by new opportunities for growth that were not attainable in yeshiva. Examples of this include the test of being honest in business and maintaining appropriate levels of tznius.
However these lessons manifest themselves, the lessons of the Toras Avraham are clear. May we be zocheh to apply them correctly to our lives.
[1] Chazal say that they left Har Sinai with a similar attitude to a child who runs away from school!
[2] Indeed this seems to be the common theme behind all the sins of great people that are discussed in the Torah. They have seemingly understandable motivations but the problem is that they invariably involve going against Hashem’s command in some fashion. (examples of this include the chet of Adam HaRishon, the Chet Haegel and the Meraglim.
THE KEY TO GREATNESS = BEHAALOSECHA
In the end of the Parsha, Hashem describes Moshe Rabbeinu as the most humble man upon the face of the Earth. According to the Torah’s definition of greatness, Moshe represents the ultimate level a person can reach; he attained the greatest closeness to Hashem humanly possible, learnt the most Torah and was the teacher of all of Klal Yisroel. It is clear that his outstanding humility is directly connected to his greatness. This begs the question; there are numerous good midos such as kindness and honesty so why is it the mida of humility in particular that is the one that enabled him to become so great?
In order to answer this it is instructive to analyse the mida which is the opposite of humility - arrogance. The Gemara in Sota describes Hashem’s hatred for the arrogant person - Hashem says that there is no room for Himself and the arrogant person (baal geiva) to ‘reside together. What does this mean? The baal geiva believes that he does not need Hashem to succeed in life. He feels that his own talents are sufficient and therefore he does not need Hashem’s ‘help’. Accordingly, Hashem responds mida ceneged mida and complies with this attitude - He provides the baal geiva with no siata dishmaya in his endeavors. That is the meaning of the idea that Hashem won’t reside with him. Therefore, he is greatly limited to what he can achieve by his own talents - because he is a mere human being he is limited. He may be intelligent, but his intelligence will only take him to a certain point. After that he is helpless.
The anav has the opposite attitude. He realises that he has talents but that they are G-d given. Accordingly, he acknowledges that anything he strives to do can only be accomplished with Heavenly help (siata dishmaya). This realisation is not limiting, in fact it is incredibly empowering. For once a person recognizes that Hashem provides him with whatever ability is necessary, it becomes obvious that his potential is unlimited because the source for his success is Himself unlimited! If a person is willing to exert the necessary hishtadlus in doing Ratson Hashem then he can achieve success that even transcends the regular laws of nature (derech hateva). This explains why Moshe Rabbeinu’s mida of humility enabled him to reach such incredible heights. He realised that anything he tried to do was only through the power given to him by Hashem. This recognition removed any limitations on what he could do, and as we see many times in the Torah he attained supernatural achievements.[1]
In Parshas Vayakhel The Ramban describes an example of how humility - the recognition that Hashem is the source of all our strengths - can enable ordinary people to achieve great things. The Torah, in discussing the building of the Mishkan, tells us that “every man whose heart inspired him came.” The Ramban explains that this refers to the people who came to do the skilled work such as sewing, weaving and building. But there is a difficulty with this explanation - the Jews in Mitzrayim had no opportunity to learn skilled activities such as these so how did these people suddenly possess the ability to do them?! He answers that “their hearts were raised in the ways of Hashem” to the degree that they found in their nature the ability to do things that they had never learnt how to do.[2] They realised that Hashem is the source of all our ability and consequently they were able to achieve the impossible.
Rav Chaim Shmuelevitz zt”l develops this theme even further.[3] He quotes the passuk in Mishlei, “Go to the ant, you lazy one, see its ways and become wise.”[4] The Medrash explains what we are supposed to learn from the ant: “This ant only lives six months and all it needs to eat [it’s whole life] is one and a half kernels of wheat, and it goes and gathers all the wheat and barley that it can find… and why does it do this? Because it says to itself, ‘perhaps Hashem will decree for me life and this food will be ready for me to eat’. Rabbi Shimon Bar Yochai said that he once saw an ant’s hole in which there was 300 Cor of grain, therefore Shlomo Hamelech said ‘go to the ant, lazy one’, you too should prepare for yourself mitzvos from Olam Hazeh for Olam Haba.”[5]
Rav Shmuelevitz notes that the ant gathers 300 Cor based on the distant possibility that he may live long enough to eat it - this, he writes, “would be a miracle without comparison, because in six months he eats one and a half kernels, if so to eat 300 Cor he would need to live hundreds of thousands of years! Such a miracle has never occurred in the history of the world… nevertheless the ant works hard to do this. In the same way, man is obligated to work and prepare himself in Olam Hazeh for Olam Haba, and if he does not do so - does not work according to the remotest possibility of a miracle, then he is considered lazy!” He then explains that this is the explanation of the Tana d’bey Eliyahu[6] that everyone is obligated to ask himself when he will reach the level of the Avos. “All one’s behavior and actions must be directed at reaching the level of the actions of the Holy Avos. Even though the distance is extremely far, much farther than the 300 Cor for the ant, and b’derech hateva it is impossible to reach it, nevertheless man is obligated to strive to do whatever he can to attain it.” He continues that such ambitious goals can indeed be attained but only through siata dishmaya. Indeed he points out that our ability to ever conquer the yetser hara is only possible due to Hashem’s help, as stated in the Gemara that “if not for Hashem’s help we cannot defeat the yetser hara.”[7]
Thus we have seen that humility, the recognition that we can only achieve anything in life with Hashem’s help, is the key to greatness. Once we tap into this unlimited source then we can reach incredible heights. Of course, the level which Moshe Rabbeinu achieved seems very distant, however we could all find instances in our lives where it was clear that the siata dishmaya was the cause of our success. If we can access the feeling that we experience on those occasions then we can quite easily recognize that Hashem is the source of all our abilities.
Thus we have seen how humility should be the catalyst to inspire us to strive to achieve great things. However, it is important to be aware that there is a negative side to humility. Rav Moshe Feinstein zt”l addresses a common tendency of people to underestimate themselves by claiming that they are greatly limited in their talents and that they can never achieve greatness. He writes that this kind of humility is the atsas yetser hara.[8] Indeed, according to what we have seen thus far, this attitude is exactly the opposite of genuine humility; Genuine humility empowers a person, whilst this false humility only serves to inhibit him. It seems that this attitude actually derives from a different negative trait - laziness, which is really a manifestation of the desire for comfort. It is not easy to achieve greatness; it requires great effort and the willingness to face setbacks and even failure. This is difficult, therefore it is very tempting for a person to ‘write himself off’ and thereby exempt himself from even trying - this is certainly the more 'comfortable' option. However, we must be very weary that Hashem has far higher expectations of us and that we will be judged according to that measure. Moreover, if we do overcome this initial reluctance to try then we can experience the great feeling of actually making an effort to do something that can help many people - this is a far deeper pleasure than that of comfort.
How much can a person achieve when he plugs into Hashem’s unlimited power? When one visits the home of a Rabbi in Aish Hatorah it is very likely that he will see a photo of Rav Shach zt”l with a statement underneath it: About 30 years ago, he visited Aish HaTorah and spoke there. He was struck by the remarkable number of baalei teshuva that were standing in front of him. He suddenly decided to speak in the Beis Medrash - he discussed the concept that however powerful the forces for evil can be, the forces for Good must be greater. Based on this he made a remarkable statement: “if one man can kill six million Jews, then it must be that one man can save six million Jews.” This is the statement that accompanies the picture of Rav Shach - this is a lesson that we should never forget. Hashem is infinitely more powerful than the most powerful reshaim. If we only tap into His power then we can genuinely strive to reach Rav Shach’s vision.
[1] For example his ability to go 40 days and nights without food or drink whilst receiving the Torah at Har Sinai.
[2] Vayakhel, 35:21. See Daas Torah, Parshas Vayakhle-Pekudey of Rav Yerucham Levovitz zt”l for his discussion of this Ramban.
[3] Sichos Mussar, Parshas Emor, Maamer 67.
[4] Mishlei, 6:6.
[5] Devarim Rabbah 85:2.
[6] Ch.25.
[7] Kiddushin 30b.
[8] Darash Moshe, Parshas Nitzavim.
In order to answer this it is instructive to analyse the mida which is the opposite of humility - arrogance. The Gemara in Sota describes Hashem’s hatred for the arrogant person - Hashem says that there is no room for Himself and the arrogant person (baal geiva) to ‘reside together. What does this mean? The baal geiva believes that he does not need Hashem to succeed in life. He feels that his own talents are sufficient and therefore he does not need Hashem’s ‘help’. Accordingly, Hashem responds mida ceneged mida and complies with this attitude - He provides the baal geiva with no siata dishmaya in his endeavors. That is the meaning of the idea that Hashem won’t reside with him. Therefore, he is greatly limited to what he can achieve by his own talents - because he is a mere human being he is limited. He may be intelligent, but his intelligence will only take him to a certain point. After that he is helpless.
The anav has the opposite attitude. He realises that he has talents but that they are G-d given. Accordingly, he acknowledges that anything he strives to do can only be accomplished with Heavenly help (siata dishmaya). This realisation is not limiting, in fact it is incredibly empowering. For once a person recognizes that Hashem provides him with whatever ability is necessary, it becomes obvious that his potential is unlimited because the source for his success is Himself unlimited! If a person is willing to exert the necessary hishtadlus in doing Ratson Hashem then he can achieve success that even transcends the regular laws of nature (derech hateva). This explains why Moshe Rabbeinu’s mida of humility enabled him to reach such incredible heights. He realised that anything he tried to do was only through the power given to him by Hashem. This recognition removed any limitations on what he could do, and as we see many times in the Torah he attained supernatural achievements.[1]
In Parshas Vayakhel The Ramban describes an example of how humility - the recognition that Hashem is the source of all our strengths - can enable ordinary people to achieve great things. The Torah, in discussing the building of the Mishkan, tells us that “every man whose heart inspired him came.” The Ramban explains that this refers to the people who came to do the skilled work such as sewing, weaving and building. But there is a difficulty with this explanation - the Jews in Mitzrayim had no opportunity to learn skilled activities such as these so how did these people suddenly possess the ability to do them?! He answers that “their hearts were raised in the ways of Hashem” to the degree that they found in their nature the ability to do things that they had never learnt how to do.[2] They realised that Hashem is the source of all our ability and consequently they were able to achieve the impossible.
Rav Chaim Shmuelevitz zt”l develops this theme even further.[3] He quotes the passuk in Mishlei, “Go to the ant, you lazy one, see its ways and become wise.”[4] The Medrash explains what we are supposed to learn from the ant: “This ant only lives six months and all it needs to eat [it’s whole life] is one and a half kernels of wheat, and it goes and gathers all the wheat and barley that it can find… and why does it do this? Because it says to itself, ‘perhaps Hashem will decree for me life and this food will be ready for me to eat’. Rabbi Shimon Bar Yochai said that he once saw an ant’s hole in which there was 300 Cor of grain, therefore Shlomo Hamelech said ‘go to the ant, lazy one’, you too should prepare for yourself mitzvos from Olam Hazeh for Olam Haba.”[5]
Rav Shmuelevitz notes that the ant gathers 300 Cor based on the distant possibility that he may live long enough to eat it - this, he writes, “would be a miracle without comparison, because in six months he eats one and a half kernels, if so to eat 300 Cor he would need to live hundreds of thousands of years! Such a miracle has never occurred in the history of the world… nevertheless the ant works hard to do this. In the same way, man is obligated to work and prepare himself in Olam Hazeh for Olam Haba, and if he does not do so - does not work according to the remotest possibility of a miracle, then he is considered lazy!” He then explains that this is the explanation of the Tana d’bey Eliyahu[6] that everyone is obligated to ask himself when he will reach the level of the Avos. “All one’s behavior and actions must be directed at reaching the level of the actions of the Holy Avos. Even though the distance is extremely far, much farther than the 300 Cor for the ant, and b’derech hateva it is impossible to reach it, nevertheless man is obligated to strive to do whatever he can to attain it.” He continues that such ambitious goals can indeed be attained but only through siata dishmaya. Indeed he points out that our ability to ever conquer the yetser hara is only possible due to Hashem’s help, as stated in the Gemara that “if not for Hashem’s help we cannot defeat the yetser hara.”[7]
Thus we have seen that humility, the recognition that we can only achieve anything in life with Hashem’s help, is the key to greatness. Once we tap into this unlimited source then we can reach incredible heights. Of course, the level which Moshe Rabbeinu achieved seems very distant, however we could all find instances in our lives where it was clear that the siata dishmaya was the cause of our success. If we can access the feeling that we experience on those occasions then we can quite easily recognize that Hashem is the source of all our abilities.
Thus we have seen how humility should be the catalyst to inspire us to strive to achieve great things. However, it is important to be aware that there is a negative side to humility. Rav Moshe Feinstein zt”l addresses a common tendency of people to underestimate themselves by claiming that they are greatly limited in their talents and that they can never achieve greatness. He writes that this kind of humility is the atsas yetser hara.[8] Indeed, according to what we have seen thus far, this attitude is exactly the opposite of genuine humility; Genuine humility empowers a person, whilst this false humility only serves to inhibit him. It seems that this attitude actually derives from a different negative trait - laziness, which is really a manifestation of the desire for comfort. It is not easy to achieve greatness; it requires great effort and the willingness to face setbacks and even failure. This is difficult, therefore it is very tempting for a person to ‘write himself off’ and thereby exempt himself from even trying - this is certainly the more 'comfortable' option. However, we must be very weary that Hashem has far higher expectations of us and that we will be judged according to that measure. Moreover, if we do overcome this initial reluctance to try then we can experience the great feeling of actually making an effort to do something that can help many people - this is a far deeper pleasure than that of comfort.
How much can a person achieve when he plugs into Hashem’s unlimited power? When one visits the home of a Rabbi in Aish Hatorah it is very likely that he will see a photo of Rav Shach zt”l with a statement underneath it: About 30 years ago, he visited Aish HaTorah and spoke there. He was struck by the remarkable number of baalei teshuva that were standing in front of him. He suddenly decided to speak in the Beis Medrash - he discussed the concept that however powerful the forces for evil can be, the forces for Good must be greater. Based on this he made a remarkable statement: “if one man can kill six million Jews, then it must be that one man can save six million Jews.” This is the statement that accompanies the picture of Rav Shach - this is a lesson that we should never forget. Hashem is infinitely more powerful than the most powerful reshaim. If we only tap into His power then we can genuinely strive to reach Rav Shach’s vision.
[1] For example his ability to go 40 days and nights without food or drink whilst receiving the Torah at Har Sinai.
[2] Vayakhel, 35:21. See Daas Torah, Parshas Vayakhle-Pekudey of Rav Yerucham Levovitz zt”l for his discussion of this Ramban.
[3] Sichos Mussar, Parshas Emor, Maamer 67.
[4] Mishlei, 6:6.
[5] Devarim Rabbah 85:2.
[6] Ch.25.
[7] Kiddushin 30b.
[8] Darash Moshe, Parshas Nitzavim.
Monday, May 17, 2010
DEFINING TALMUD TORAH - SHAVUOS
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Shavuos is a time of appreciation for the Giving of the Torah; where we demonstrate our love for Torah by spending the whole night immersed in the greatest Mitzvo, that of Talmud Torah. As we approach this holy day it is instructive to make sure that we develop an accurate understanding of what the Mitzvo of Talmud Torah entails. A person may believe that by learning Torah in great depth he fulfills the Mitzvo in its entirety, however, on closer analysis it seems that there is another aspect to this Mitzvo that can be overlooked. In Sefer HaMitzvos, the Rambam defines the Mitzvo in the following way: "He commanded us to learn Torah and teach it, this is what is called Talmud Torah, as it says, 'and you shall teach it to your children'; and it is written in the Sifri, 'your children, these are students..[1]" It is evident from the Rambam that a proper kiyum of the Mitzvo of Talmud Torah involves teaching Torah as well as learning it.
There are many sources in Chazal which emphasize the importance of teaching Torah. One of the most striking is the Gemara in Sanhedrin which speaks extremely harshly about one who learns but does not teach. In Parshas Shelach the Torah, in describing one who worships idols, says that "he disgraced the word of Hashem." The Gemara ascribes this degrading description to a number of hanhagos, including learning and not teaching; "Rebbe Meir says; one who learns Torah and does not teach it is included in the category of, 'for he disgraced the word of Hashem'[2]." It is very difficult to understand why learning and not teaching can be placed in the same category as truly terrible sins such as denying that the Torah is from Hashem[3]! The Ben Ish Chai zt"l explains that the Torah is eternal and is intended to be passed on through all the generations. However, "one who learns for himself and doesn't strive to give over his learning to his fellow, damages in a mida mesuyemes, the eternal nature of the Torah.[4]" Similarly, the Maharal explains the Gemara that Kavod HaTorah is greatly enhanced when one spreads the word of Hashem to others, One who does not do so prevents Torah from being learnt by others, therefore, he disgraces the word of Hashem because through his inaction he hinders the enhancement of Kavod Hashem[5].
Other sources in Chazal indicate that teaching Torah is a fundamental part of each person's Avodas Hashem: The Gemara in Rosh Hashana 23b says that one who learns and does not teach is like a myrtle tree in the desert. The Maharal explains that the myrtle is the most pleasant smelling tree and it is in the world for people to benefit from its pleasant smell. A myrtle that is in the desert does not fulfill its purpose because no-one can benefit from it. So too, Torah is there to be taught over to others and one who does not do so cannot fulfill his purpose in life. He writes: “The main aspect of the Torah is wisdom that by its very nature is there to teach others and if it is not taught over then it is a waste, because the essence of wisdom is to be given over to everyone.”[6]
Similarly, the Mishna in Pirkei Avos states: “If you have learnt much Torah, ‘al tachzik tova’ to yourself, because that is why you were created.”[7] The simple understanding of this Mishna is that a person should not be proud of his achievements in Talmud Torah because learning Torah is his purpose in life. However, many commentaries suggest a different explanation. They explain the Mishna to mean that if a person has learnt much Torah he should not keep its goodness for himself, rather he should teach it to others - why? Because his purpose in creation is to learn and teach.”[8]
Accordingly, numerous Gedolim have instructed Bnei Torah to devote some of their time to teaching those less learned than themselves, especially in light of the spiritual churban that has engulfed Klal Yisroel for decades[9]. Rav Moshe Feinstein zt”l issued a ‘call to action’ to yeshiva students in 1973.[10] He cites how Moshe Rabbeinu was initially unwilling to lead the Jewish people, but that when it became clear that there was no-one else capable of the task, he undertook it with great vigour. Rav Moshe writes, “As Moshe responded to the voice of authority when it told him that he must, because there was no-one else, so too must our yeshiva students …. there are no others who are qualified for the task. Under such circumstances, Torah study must also be interrupted.”[11] He concludes that “as in charity, where one has an obligation to give a tenth of his income to the poor, so must one spend one tenth of his time working on behalf of others, bringing them close to Torah. If one is endowed with greater resources, he must correspondingly spend more of his time with others.”[12]
Many other Gedolim have issued similar ‘calls to action’. In Eretz Yisroel, Rav Wolbe zt”l exhorted avreichim to devote one night every week to visit the homes of secular families and show them the beauty of Torah and Yiddishkeit. Our present-day Gedolim are not the first to instruct benay Torah to devote some time to helping the ruchnius of other Jews. The Chofetz Chaim zt“l[13] and the Alter of Novardok zt”l[14] wrote extensively on these matters, using very strong language to stress the urgency of the situation and the need for significant contributions of time and effort.
Rav Isser Zalman Meltzer zt”l demanded that yeshiva bochrim commit to at least two weeks in the course of the year to helping save the Sefardic Jews from the attempts of the Zionists to secularize them. He promised them that their own learning would not be harmed as a consequence. “It was impossible that those who devoted themselves to the Torah learning of others would lose their own as a consequence.”[15] One may think that it is improper or unnecessary for learned people to teach beginners - perhaps those who are less learned should do this whilst the more advanced should focus on their own learning or high level teaching. The Chazon Ish was once asked such a question: was it appropriate for talmidei chachamim to teach basically unlearned Jews Chumash and Mishna. He replied that it was not only permissible but an obligation of ‘learning for the purpose of teaching.” As a consequence of this psak many distinguished kollel scholars would travel to different settlements in Israel to teach secularized Sefardic Jews.
There are many ways in which a person can share his Torah with others; he (or she) can strive to develop chavrusas (study partners) with people on a lower level of learning. There are numerous outreach organizations[16], Yeshivas, shuls etc who are in need of people to take out a short time from their schedule in order to teach those less learned than themselves. A mere phone call to one of these organizations may be all the effort necessary to find a suitable chavrusa. Moreover, one need not restrict himself to teaching people face to face; with the added technology available now, one can easily learn with someone in another country on the phone or other mediums. Furthermore, the written medium is another effective way of teaching many people at the same time by writing a short Dvar Torah on the Parsha or some other topic. It is also important to note that teaching Torah need not be limited to formal settings - there are countless opportunities to share Torah wisdom with others in one's daily interactions in life, whether it be with colleagues at work, with the taxi driver, or with friends.
Another aspect of this lesson is the importance of passing on to our children the correct attitude to Torah learning. Rav Wolbe zt”l expressed his views on educating our children in their attitude to learning Torah. “I think that we must teach this to youngsters already from the time that they enter into yeshiva katana. Immediately in the first year, we must say to them that they are intrinsically connected to Klal Yisroel, and that they are obligated to give over to Klal Yisroel all the Torah that they will learn in yeshiva katana and yeshiva gedola. This is their avoda - not just to think about themselves. One must know that he must give over his Torah to Klal Yisroel.’[17] It is clear that Rav Wolbe believed that approaching our learning with a recognition that we must also teach is not just a maaleh, rather it is a prerequisite to our relationship with Torah.
As we approach Zman Matan Toraseinu, it is worthwhile to remember that Hashem does not simply want us to learn Torah for ourselves, rather He wants Torah to be learned by everyone. May we arrive at the day when every Jew l
[1] Sefer HaMitzvos, Mitzvo 11. Aslo see Ramban in Hilchos Talmud Torah, First Perek where he defines Talmud Torah in a similar fashion.
[2] Sanhedrin, 99a.
[3] See the Gemara for the other sins included in this derogatory passuk.
[4] Binyahu, Sanhedrin, 99a.
[5] In Jewish thought, passivity from doing good is considered doing bad.
[6] Maharal: Chiddushei Aggados 23b. Also see Nesiv Torah Ch.8 for a lengthier discussion of this inyan.
[7] Avos, 2:9.
[8] Avos, 2:9: Medrash Shmuel. See Medrash David, Lev Eliyahu, Parshas Tazria-Metzora for an identical explanation. It was also heard from R.Zev Leff Shlita in the name of the Klausenberger Rebbe zt”l.
[9] We all have a vague, intellectual awareness that things are not as they should be but how bad is it? The intermarriage rate in USA in 1950 was 6%, by 1990 it was 52% and rising. 2 million Jews of Jewish origin do not identify themselves as Jews. 2 million self-identified Jews have no Jewish connection whatsoever. For every wedding between two Jews, two intermarriages take place. 625,000 US Jews are now practicing other religions. 11% of US Jews go to shul#. Every day dozens of intermarriages take place which means that in the time it took you to read this, some Jews were lost forever. These statistics make the situation a little more real to us but it is still far from our hearts.
[10] Jewish Observer June 1973, quoted in ‘The Eye of a Needle’, p.227-233
[11] ibid. p.230
[12] ibid. p.232. Also see Igros Moshe, Even HaEzer, 4th Chelek, Simun 26 where he paskens that a Talmid Chacham must give over one tenth of his time to teaching.
[13] Chizuk Hadas and Chomas Hadas are fully devoted to this topic.
[14] Madreigos Haodom, maamer ‘Mezakeh harabim’.
[15] Direct quote from the Artscroll biography of Rav Dessler, p.327.
[16] Such as Lev L'Achim, Arachim and Acheinu, all who are in desperate need for Bnei Torah to give a small portion of their time to help save secular Jews. (If anyone is interested in looking into these avenues, speak to me and I'll try to give you possible contacts).
[17] Parsha Shiur: Parshas Bereishis.
Shavuos is a time of appreciation for the Giving of the Torah; where we demonstrate our love for Torah by spending the whole night immersed in the greatest Mitzvo, that of Talmud Torah. As we approach this holy day it is instructive to make sure that we develop an accurate understanding of what the Mitzvo of Talmud Torah entails. A person may believe that by learning Torah in great depth he fulfills the Mitzvo in its entirety, however, on closer analysis it seems that there is another aspect to this Mitzvo that can be overlooked. In Sefer HaMitzvos, the Rambam defines the Mitzvo in the following way: "He commanded us to learn Torah and teach it, this is what is called Talmud Torah, as it says, 'and you shall teach it to your children'; and it is written in the Sifri, 'your children, these are students..[1]" It is evident from the Rambam that a proper kiyum of the Mitzvo of Talmud Torah involves teaching Torah as well as learning it.
There are many sources in Chazal which emphasize the importance of teaching Torah. One of the most striking is the Gemara in Sanhedrin which speaks extremely harshly about one who learns but does not teach. In Parshas Shelach the Torah, in describing one who worships idols, says that "he disgraced the word of Hashem." The Gemara ascribes this degrading description to a number of hanhagos, including learning and not teaching; "Rebbe Meir says; one who learns Torah and does not teach it is included in the category of, 'for he disgraced the word of Hashem'[2]." It is very difficult to understand why learning and not teaching can be placed in the same category as truly terrible sins such as denying that the Torah is from Hashem[3]! The Ben Ish Chai zt"l explains that the Torah is eternal and is intended to be passed on through all the generations. However, "one who learns for himself and doesn't strive to give over his learning to his fellow, damages in a mida mesuyemes, the eternal nature of the Torah.[4]" Similarly, the Maharal explains the Gemara that Kavod HaTorah is greatly enhanced when one spreads the word of Hashem to others, One who does not do so prevents Torah from being learnt by others, therefore, he disgraces the word of Hashem because through his inaction he hinders the enhancement of Kavod Hashem[5].
Other sources in Chazal indicate that teaching Torah is a fundamental part of each person's Avodas Hashem: The Gemara in Rosh Hashana 23b says that one who learns and does not teach is like a myrtle tree in the desert. The Maharal explains that the myrtle is the most pleasant smelling tree and it is in the world for people to benefit from its pleasant smell. A myrtle that is in the desert does not fulfill its purpose because no-one can benefit from it. So too, Torah is there to be taught over to others and one who does not do so cannot fulfill his purpose in life. He writes: “The main aspect of the Torah is wisdom that by its very nature is there to teach others and if it is not taught over then it is a waste, because the essence of wisdom is to be given over to everyone.”[6]
Similarly, the Mishna in Pirkei Avos states: “If you have learnt much Torah, ‘al tachzik tova’ to yourself, because that is why you were created.”[7] The simple understanding of this Mishna is that a person should not be proud of his achievements in Talmud Torah because learning Torah is his purpose in life. However, many commentaries suggest a different explanation. They explain the Mishna to mean that if a person has learnt much Torah he should not keep its goodness for himself, rather he should teach it to others - why? Because his purpose in creation is to learn and teach.”[8]
Accordingly, numerous Gedolim have instructed Bnei Torah to devote some of their time to teaching those less learned than themselves, especially in light of the spiritual churban that has engulfed Klal Yisroel for decades[9]. Rav Moshe Feinstein zt”l issued a ‘call to action’ to yeshiva students in 1973.[10] He cites how Moshe Rabbeinu was initially unwilling to lead the Jewish people, but that when it became clear that there was no-one else capable of the task, he undertook it with great vigour. Rav Moshe writes, “As Moshe responded to the voice of authority when it told him that he must, because there was no-one else, so too must our yeshiva students …. there are no others who are qualified for the task. Under such circumstances, Torah study must also be interrupted.”[11] He concludes that “as in charity, where one has an obligation to give a tenth of his income to the poor, so must one spend one tenth of his time working on behalf of others, bringing them close to Torah. If one is endowed with greater resources, he must correspondingly spend more of his time with others.”[12]
Many other Gedolim have issued similar ‘calls to action’. In Eretz Yisroel, Rav Wolbe zt”l exhorted avreichim to devote one night every week to visit the homes of secular families and show them the beauty of Torah and Yiddishkeit. Our present-day Gedolim are not the first to instruct benay Torah to devote some time to helping the ruchnius of other Jews. The Chofetz Chaim zt“l[13] and the Alter of Novardok zt”l[14] wrote extensively on these matters, using very strong language to stress the urgency of the situation and the need for significant contributions of time and effort.
Rav Isser Zalman Meltzer zt”l demanded that yeshiva bochrim commit to at least two weeks in the course of the year to helping save the Sefardic Jews from the attempts of the Zionists to secularize them. He promised them that their own learning would not be harmed as a consequence. “It was impossible that those who devoted themselves to the Torah learning of others would lose their own as a consequence.”[15] One may think that it is improper or unnecessary for learned people to teach beginners - perhaps those who are less learned should do this whilst the more advanced should focus on their own learning or high level teaching. The Chazon Ish was once asked such a question: was it appropriate for talmidei chachamim to teach basically unlearned Jews Chumash and Mishna. He replied that it was not only permissible but an obligation of ‘learning for the purpose of teaching.” As a consequence of this psak many distinguished kollel scholars would travel to different settlements in Israel to teach secularized Sefardic Jews.
There are many ways in which a person can share his Torah with others; he (or she) can strive to develop chavrusas (study partners) with people on a lower level of learning. There are numerous outreach organizations[16], Yeshivas, shuls etc who are in need of people to take out a short time from their schedule in order to teach those less learned than themselves. A mere phone call to one of these organizations may be all the effort necessary to find a suitable chavrusa. Moreover, one need not restrict himself to teaching people face to face; with the added technology available now, one can easily learn with someone in another country on the phone or other mediums. Furthermore, the written medium is another effective way of teaching many people at the same time by writing a short Dvar Torah on the Parsha or some other topic. It is also important to note that teaching Torah need not be limited to formal settings - there are countless opportunities to share Torah wisdom with others in one's daily interactions in life, whether it be with colleagues at work, with the taxi driver, or with friends.
Another aspect of this lesson is the importance of passing on to our children the correct attitude to Torah learning. Rav Wolbe zt”l expressed his views on educating our children in their attitude to learning Torah. “I think that we must teach this to youngsters already from the time that they enter into yeshiva katana. Immediately in the first year, we must say to them that they are intrinsically connected to Klal Yisroel, and that they are obligated to give over to Klal Yisroel all the Torah that they will learn in yeshiva katana and yeshiva gedola. This is their avoda - not just to think about themselves. One must know that he must give over his Torah to Klal Yisroel.’[17] It is clear that Rav Wolbe believed that approaching our learning with a recognition that we must also teach is not just a maaleh, rather it is a prerequisite to our relationship with Torah.
As we approach Zman Matan Toraseinu, it is worthwhile to remember that Hashem does not simply want us to learn Torah for ourselves, rather He wants Torah to be learned by everyone. May we arrive at the day when every Jew l
[1] Sefer HaMitzvos, Mitzvo 11. Aslo see Ramban in Hilchos Talmud Torah, First Perek where he defines Talmud Torah in a similar fashion.
[2] Sanhedrin, 99a.
[3] See the Gemara for the other sins included in this derogatory passuk.
[4] Binyahu, Sanhedrin, 99a.
[5] In Jewish thought, passivity from doing good is considered doing bad.
[6] Maharal: Chiddushei Aggados 23b. Also see Nesiv Torah Ch.8 for a lengthier discussion of this inyan.
[7] Avos, 2:9.
[8] Avos, 2:9: Medrash Shmuel. See Medrash David, Lev Eliyahu, Parshas Tazria-Metzora for an identical explanation. It was also heard from R.Zev Leff Shlita in the name of the Klausenberger Rebbe zt”l.
[9] We all have a vague, intellectual awareness that things are not as they should be but how bad is it? The intermarriage rate in USA in 1950 was 6%, by 1990 it was 52% and rising. 2 million Jews of Jewish origin do not identify themselves as Jews. 2 million self-identified Jews have no Jewish connection whatsoever. For every wedding between two Jews, two intermarriages take place. 625,000 US Jews are now practicing other religions. 11% of US Jews go to shul#. Every day dozens of intermarriages take place which means that in the time it took you to read this, some Jews were lost forever. These statistics make the situation a little more real to us but it is still far from our hearts.
[10] Jewish Observer June 1973, quoted in ‘The Eye of a Needle’, p.227-233
[11] ibid. p.230
[12] ibid. p.232. Also see Igros Moshe, Even HaEzer, 4th Chelek, Simun 26 where he paskens that a Talmid Chacham must give over one tenth of his time to teaching.
[13] Chizuk Hadas and Chomas Hadas are fully devoted to this topic.
[14] Madreigos Haodom, maamer ‘Mezakeh harabim’.
[15] Direct quote from the Artscroll biography of Rav Dessler, p.327.
[16] Such as Lev L'Achim, Arachim and Acheinu, all who are in desperate need for Bnei Torah to give a small portion of their time to help save secular Jews. (If anyone is interested in looking into these avenues, speak to me and I'll try to give you possible contacts).
[17] Parsha Shiur: Parshas Bereishis.
MAKING PEACE BETWEEN BODY AND SOUL - SHAVUOS
The Gemara in Pesachim teaches us a fascinating lesson about Shavuos; the Gemara brings a machlokes (disagreement) between Rebbe Yehoshua and Rebbe Eliezer with regard to how a person should conduct himself on the Yamim Tovim. Rebbe Yehoshua holds that one should devote part of his time to spiritual pursuits, and the rest of his time to physical enjoyment. Rebbe Eliezer argues that it is impossible to be involved in both ruchnius (spirituality) and gashmius (physicality) , rather one must choose to totally focus on one or the other. The implication of Rebbe Eliezer's approach is that one should focus purely on spiritual activities such as learning and praying, to the exclusion of physical pleasures such as eating and drinking. However, the Gemara then points out with regards to Shavuos, even Rebbe Eliezer agrees that one should also involve himself in eating and drinking. The reason given is that this is the day that the Torah was given[1].
The commentaries find great difficulty with this Gemara, in particular they ask why the fact that the Torah was given on Shavuos means that one should eat and drink more. It would have seemed more appropriate that one should totally devote himself to spiritual pursuits on the holy day that the Torah was given. The emphasis of physical enjoyment on Shavuos indicates that there must be some deeper connection between physicality and Shavuos.
The key to understanding this connection is a Gemara in Shabbos: The Gemara tells us that after the Giving of the Torah, Moshe Rabbeinu went up to Shamayim (heaven) in order to learn the entire Torah from Hashem. However, the Malachim (angels) took exception to the appearance of a mere human being in the higher realms. They argued that man is not deserving of the holy Torah because of his lowly physical nature, rather they should be its recipients. Hashem instructed Moshe Rabbeinu to refute their argument. He did so by pointing out numerous aspects and laws of the Torah that are clearly directed at physical beings; for example, the Torah commands that one should not do melacha (forbidden activity) on Shabbos but they do not do any melacha at any time so how is Shabbos relevant to them?!. Hashem and the Malachim themselves accepted this argument[2].
Rav Chaim Friedlander zt"l, discusses at length the interaction between the Malachim and Moshe Rabbeinu. He points out that the Malachim's desire to receive the Torah instead of man is difficult to understand. They were surely aware of the Torah's contents and realized that they were clearly directed at physical beings so how could they hope to receive it themselves?! He explains that the Torah can be understood on many levels, and that the simple understanding that we relate to is just one of many ways of understanding it. Accordingly, the Torah also applies to Malachim on their level of existence; for example there is a spiritual version of refraining from melacha on Shabbos that relates to them, and so is the case with every word in the Torah. The Malachim argued that it should remain in Shamayim where they could learn it on a far deeper level, untainted by Olam HaZeh (this world).
Moshe Rabbeinu understood that this was the Malachim's argument, nevertheless he argued that the Torah was made to be understood and applied on a physical level. He proved this by mentioning numerous Mitzvos that demonstrated that the Torah was deliberately written in such a way that it could be applied by physical beings. The reason for this is that there is a far greater increase of Kavod Shamayim when a human being overcome his physical nature in order to fulfill Ratson Hashem (Hashem's will) than when a purely spiritual being acts according to his nature. Thus, Moshe proved to the Malachim that they could not properly fulfill the Mitzvos in the Torah in such a way that would bring about the most Kavod Shamayim in the world.
This Gemara teaches us of the central nature of the body with regard to receiving the Torah. The fact that human beings are attached to the physical world was the very reason that we merited to receive the Torah. We can now understand the connection between Shavuos and the focus on one's body. Shavuos is the very day that the spiritual world and physical world combined at Har Sinai. On this unique occasion, the purely spiritual Torah was clothed in physical garb in order that we could elevate ourselves through its observance.
We asked why Rebbe Eliezer agrees that on Shavuos we must also provide enjoyment for our bodies. The Beis HaLevi answers that we must show an extra level of gratitude to our bodies because they were the cause of Moshe's victory over the Malachim[3]. We therefore deliberately involve ourselves in physicality. It is possible to add that Rebbe Eliezer argued that on other Yom Tovim one cannot combine spiritual pursuits with physical involvement. It seems that he held that an excessive focus on gashmius would inevitably harm one's ruchnius. However, he agreed that Shavuos was different - on Shavuos there is a special energy whereby physicality and spirituality need not contradict each other, rather they can work together to bring about a greater revelation of Kavod Shamayim. In this vein, the Maharal notes that Shavuos is the only festival in which we offer a Communal Korban Shelamim[4]. He explains, writing that "on this day there is peace and a strong connection between the upper and lower worlds.[5]"
We have seen how Shavuos involves a unique connection between the body and soul and that everyone agrees that it is appropriate to be involved in physical pursuits on this Holy day. This lesson can also be applied to the rest of the year through our efforts to elevate our physical activities to a spiritual level. Nonetheless, it is no easy task to attain the correct balance between the two and a person is always at risk of overly focusing on gashmius for its own sake. Rav Avigdor Miller zt"l offered a way of avoiding this possible pitfall; he suggested that at least once action we perform in the day should be done with a conscious effort to be leshem Shamayim[6]. He suggests applying this exercise specifically in the area of one's eating. For one time in the day, a person should try to focus on eating so that he will be strong and healthy to perform Avodas Hashem as opposed to satisfying his more base physical desires. Through efforts at self-growth such as this a person will be able to elevate his physical pursuits.
[1] Pesachim, 68b.
[2] Shabbos, 88b. It is evident that this Gemara can be understood on many levels - in this piece we will only attempt to explain certain aspects of the Gemara on a basic level. For fuller explanations see Maharsha, Shabbos, 88b; Ben Yehoyada and Benyahu, Shabbos, 88b; Ben Ish Chayil, 2:2 and 4:2; Sifsei Chaim, Moadim, 2nd Chelek, 116-133.
[3] Parshas Yisro.
[4] This is a sacrifice - part of it is eaten by those who offer it. In contrast, a Korban Olah is completely given over to Shamayim.
[5] Tiferes Yisroel, Ch.25.
[6] This is literally translated as meaning, 'for the sake of Heaven', it means that one does an act with pure motivations.
The commentaries find great difficulty with this Gemara, in particular they ask why the fact that the Torah was given on Shavuos means that one should eat and drink more. It would have seemed more appropriate that one should totally devote himself to spiritual pursuits on the holy day that the Torah was given. The emphasis of physical enjoyment on Shavuos indicates that there must be some deeper connection between physicality and Shavuos.
The key to understanding this connection is a Gemara in Shabbos: The Gemara tells us that after the Giving of the Torah, Moshe Rabbeinu went up to Shamayim (heaven) in order to learn the entire Torah from Hashem. However, the Malachim (angels) took exception to the appearance of a mere human being in the higher realms. They argued that man is not deserving of the holy Torah because of his lowly physical nature, rather they should be its recipients. Hashem instructed Moshe Rabbeinu to refute their argument. He did so by pointing out numerous aspects and laws of the Torah that are clearly directed at physical beings; for example, the Torah commands that one should not do melacha (forbidden activity) on Shabbos but they do not do any melacha at any time so how is Shabbos relevant to them?!. Hashem and the Malachim themselves accepted this argument[2].
Rav Chaim Friedlander zt"l, discusses at length the interaction between the Malachim and Moshe Rabbeinu. He points out that the Malachim's desire to receive the Torah instead of man is difficult to understand. They were surely aware of the Torah's contents and realized that they were clearly directed at physical beings so how could they hope to receive it themselves?! He explains that the Torah can be understood on many levels, and that the simple understanding that we relate to is just one of many ways of understanding it. Accordingly, the Torah also applies to Malachim on their level of existence; for example there is a spiritual version of refraining from melacha on Shabbos that relates to them, and so is the case with every word in the Torah. The Malachim argued that it should remain in Shamayim where they could learn it on a far deeper level, untainted by Olam HaZeh (this world).
Moshe Rabbeinu understood that this was the Malachim's argument, nevertheless he argued that the Torah was made to be understood and applied on a physical level. He proved this by mentioning numerous Mitzvos that demonstrated that the Torah was deliberately written in such a way that it could be applied by physical beings. The reason for this is that there is a far greater increase of Kavod Shamayim when a human being overcome his physical nature in order to fulfill Ratson Hashem (Hashem's will) than when a purely spiritual being acts according to his nature. Thus, Moshe proved to the Malachim that they could not properly fulfill the Mitzvos in the Torah in such a way that would bring about the most Kavod Shamayim in the world.
This Gemara teaches us of the central nature of the body with regard to receiving the Torah. The fact that human beings are attached to the physical world was the very reason that we merited to receive the Torah. We can now understand the connection between Shavuos and the focus on one's body. Shavuos is the very day that the spiritual world and physical world combined at Har Sinai. On this unique occasion, the purely spiritual Torah was clothed in physical garb in order that we could elevate ourselves through its observance.
We asked why Rebbe Eliezer agrees that on Shavuos we must also provide enjoyment for our bodies. The Beis HaLevi answers that we must show an extra level of gratitude to our bodies because they were the cause of Moshe's victory over the Malachim[3]. We therefore deliberately involve ourselves in physicality. It is possible to add that Rebbe Eliezer argued that on other Yom Tovim one cannot combine spiritual pursuits with physical involvement. It seems that he held that an excessive focus on gashmius would inevitably harm one's ruchnius. However, he agreed that Shavuos was different - on Shavuos there is a special energy whereby physicality and spirituality need not contradict each other, rather they can work together to bring about a greater revelation of Kavod Shamayim. In this vein, the Maharal notes that Shavuos is the only festival in which we offer a Communal Korban Shelamim[4]. He explains, writing that "on this day there is peace and a strong connection between the upper and lower worlds.[5]"
We have seen how Shavuos involves a unique connection between the body and soul and that everyone agrees that it is appropriate to be involved in physical pursuits on this Holy day. This lesson can also be applied to the rest of the year through our efforts to elevate our physical activities to a spiritual level. Nonetheless, it is no easy task to attain the correct balance between the two and a person is always at risk of overly focusing on gashmius for its own sake. Rav Avigdor Miller zt"l offered a way of avoiding this possible pitfall; he suggested that at least once action we perform in the day should be done with a conscious effort to be leshem Shamayim[6]. He suggests applying this exercise specifically in the area of one's eating. For one time in the day, a person should try to focus on eating so that he will be strong and healthy to perform Avodas Hashem as opposed to satisfying his more base physical desires. Through efforts at self-growth such as this a person will be able to elevate his physical pursuits.
[1] Pesachim, 68b.
[2] Shabbos, 88b. It is evident that this Gemara can be understood on many levels - in this piece we will only attempt to explain certain aspects of the Gemara on a basic level. For fuller explanations see Maharsha, Shabbos, 88b; Ben Yehoyada and Benyahu, Shabbos, 88b; Ben Ish Chayil, 2:2 and 4:2; Sifsei Chaim, Moadim, 2nd Chelek, 116-133.
[3] Parshas Yisro.
[4] This is a sacrifice - part of it is eaten by those who offer it. In contrast, a Korban Olah is completely given over to Shamayim.
[5] Tiferes Yisroel, Ch.25.
[6] This is literally translated as meaning, 'for the sake of Heaven', it means that one does an act with pure motivations.
Sunday, May 9, 2010
STAYING AWAKE - SHAVUOS
One of the most prominent features of Shavuos is the universal Minhag (custom) for men to stay awake all night learning Torah. The Magen Avraham explains the reason for this Minhag; he brings Chazal who say that the Jewish people went to sleep on the night of Matan Torah (the giving of the Torah) and Hashem had to wake them up in order to receive the Torah. Accordingly, we stay up all night in order to rectify this failing of our ancestors[1]. The Arizal states that one who stays awake learning Torah on Shavuos night is guaranteed that he will complete the year without experiencing any harm[2].
This explanation seems quite difficult: How can we understand that such great people would oversleep on the most momentous occasion of their lives[3]? We know that they were willing to receive the Torah to the extent that they accepted its laws before they were even aware of its content so why would they act in such an unenthusiastic fashion on the night leading to Matan Torah?! It also needs to be understood how staying awake all night rectifies their error.
The commentaries explain that the Jewish people deliberately went to sleep on that night; they felt that they could reach a higher level of connection to G-d in a state of sleep. This explanation fits with an important principle that whenever great people sinned, they had seemingly valid reasons for choosing their course of action. Nonetheless, the fact that they ultimately sinned indicates that on a subtle level, there was some kind of yetser hara that pushed them towards their error[4]. What was this underlying motivation that caused them to sleep on this fateful night?
The Jewish people clearly wanted to receive the Torah, as indicated by their pronouncement of 'Naaseh v'nishma' (we will do and we will hear). However, it is possible that on a subtle level they also felt a degree of uneasiness about receiving the Torah. They realized that accepting the Torah would enforce numerous obligations and responsibility upon them. It is certainly true that whilst the life of a Torah observant Jew provides the ultimate satisfaction, it nonetheless involves a great amount of effort and self-growth. Thus a person may be tempted to ‘escape’ these challenges in various manners. One of the most common forms of ‘escape’ is sleep - by sleeping a person can, at least temporarily, avoid the challenges of life[5]. Accordingly, people who experience pain or difficulty have a tendency to want to sleep more than their bodies require. This is in fact a manifestation of their desire to escape their pain.
In this vein, it is possible that, on a subtle level, the Jewish people were apprehensive of the new accountability that was soon to be thrust upon them. Thus, on a subconscious level they sought to ‘escape’ from the daunting specter of receiving the Torah. This desire to escape manifested itself in its ultimate form - sleep.
The Minhag to stay awake all night learning Torah is a rectification of this subtle flaw. Remaining awake whilst we are tired shows that we are willing to face the responsibilities that accompany Torah observance. We realize that whilst fulfilling the Torah is no easy task, it is ultimately the most rewarding path. Escaping the challenges does not provide true satisfaction, rather facing them head on is the only way of achieving life fulfillment. Rav Noach Weinberg zt”l would consistently instill in his students that nothing meaningful in life is achieved without difficulty. Any truly meaningful experience inevitably involves a great amount of hard work and self-sacrifice. This is particularly the case with regard to the learning and observing of the Torah; the greatest geniuses failed in Torah learning if they were unwilling to exert tremendous effort in understanding the depths of Torah. Only those who were prepared to push themselves experienced the true pleasure of Torah learning and attained greatness.
There are people who disagree with the Minhag to remain awake all night learning Torah. They point out that a person probably learns for less time by staying awake in the night than if he would keep to his regular schedule of sleeping. In an arithmetical sense this claim seems correct. Those that do not sleep in the night commonly sleep for a few hours on Erev Shavuos, then sleep after Shacharis, and often go to sleep a further time after the Yom tov morning meal! However, my Rebbe, Rav Yitzchak Berkovits Shlita points out the error of this argument; if the goal of Shavuos was to learn as much Torah as possible then this claim would be correct and it would be more sensible to sleep in the night and learn more in the daytime. However, this is not the purpose of learning on Shavuos. As we have seen , its purpose is to inculcate in ourselves the readiness to meet head-on the challenges that the Torah presents. By sacrificing sleep on this one night, we show that we have no desire to ‘escape’, rather we recognize that the only path to true meaning is to face difficulties head on and surpass them. May we all merit to receive the Torah with complete
[1] Magen Avraham, Orach Chaim, Simun 494.
[2] Mishna Berurah, Simu 494, sk.1.
[3] This generation is known as the Dor Deah, the 'Generation of Wisdom' because of the incredibly high level they reached.
[4] The commentaries adopt this approach with regard to sins such as Adam's eating of the fruit, the worshipping of the Golden Calf and the sin of the spies.
[5] Chazal say that sleep is one sixtieth of death; death is the ultimate form of escape whereby one can permanently avoid the challenges that he faces.
This explanation seems quite difficult: How can we understand that such great people would oversleep on the most momentous occasion of their lives[3]? We know that they were willing to receive the Torah to the extent that they accepted its laws before they were even aware of its content so why would they act in such an unenthusiastic fashion on the night leading to Matan Torah?! It also needs to be understood how staying awake all night rectifies their error.
The commentaries explain that the Jewish people deliberately went to sleep on that night; they felt that they could reach a higher level of connection to G-d in a state of sleep. This explanation fits with an important principle that whenever great people sinned, they had seemingly valid reasons for choosing their course of action. Nonetheless, the fact that they ultimately sinned indicates that on a subtle level, there was some kind of yetser hara that pushed them towards their error[4]. What was this underlying motivation that caused them to sleep on this fateful night?
The Jewish people clearly wanted to receive the Torah, as indicated by their pronouncement of 'Naaseh v'nishma' (we will do and we will hear). However, it is possible that on a subtle level they also felt a degree of uneasiness about receiving the Torah. They realized that accepting the Torah would enforce numerous obligations and responsibility upon them. It is certainly true that whilst the life of a Torah observant Jew provides the ultimate satisfaction, it nonetheless involves a great amount of effort and self-growth. Thus a person may be tempted to ‘escape’ these challenges in various manners. One of the most common forms of ‘escape’ is sleep - by sleeping a person can, at least temporarily, avoid the challenges of life[5]. Accordingly, people who experience pain or difficulty have a tendency to want to sleep more than their bodies require. This is in fact a manifestation of their desire to escape their pain.
In this vein, it is possible that, on a subtle level, the Jewish people were apprehensive of the new accountability that was soon to be thrust upon them. Thus, on a subconscious level they sought to ‘escape’ from the daunting specter of receiving the Torah. This desire to escape manifested itself in its ultimate form - sleep.
The Minhag to stay awake all night learning Torah is a rectification of this subtle flaw. Remaining awake whilst we are tired shows that we are willing to face the responsibilities that accompany Torah observance. We realize that whilst fulfilling the Torah is no easy task, it is ultimately the most rewarding path. Escaping the challenges does not provide true satisfaction, rather facing them head on is the only way of achieving life fulfillment. Rav Noach Weinberg zt”l would consistently instill in his students that nothing meaningful in life is achieved without difficulty. Any truly meaningful experience inevitably involves a great amount of hard work and self-sacrifice. This is particularly the case with regard to the learning and observing of the Torah; the greatest geniuses failed in Torah learning if they were unwilling to exert tremendous effort in understanding the depths of Torah. Only those who were prepared to push themselves experienced the true pleasure of Torah learning and attained greatness.
There are people who disagree with the Minhag to remain awake all night learning Torah. They point out that a person probably learns for less time by staying awake in the night than if he would keep to his regular schedule of sleeping. In an arithmetical sense this claim seems correct. Those that do not sleep in the night commonly sleep for a few hours on Erev Shavuos, then sleep after Shacharis, and often go to sleep a further time after the Yom tov morning meal! However, my Rebbe, Rav Yitzchak Berkovits Shlita points out the error of this argument; if the goal of Shavuos was to learn as much Torah as possible then this claim would be correct and it would be more sensible to sleep in the night and learn more in the daytime. However, this is not the purpose of learning on Shavuos. As we have seen , its purpose is to inculcate in ourselves the readiness to meet head-on the challenges that the Torah presents. By sacrificing sleep on this one night, we show that we have no desire to ‘escape’, rather we recognize that the only path to true meaning is to face difficulties head on and surpass them. May we all merit to receive the Torah with complete
[1] Magen Avraham, Orach Chaim, Simun 494.
[2] Mishna Berurah, Simu 494, sk.1.
[3] This generation is known as the Dor Deah, the 'Generation of Wisdom' because of the incredibly high level they reached.
[4] The commentaries adopt this approach with regard to sins such as Adam's eating of the fruit, the worshipping of the Golden Calf and the sin of the spies.
[5] Chazal say that sleep is one sixtieth of death; death is the ultimate form of escape whereby one can permanently avoid the challenges that he faces.
THE TWO STAGES OF AVODAS HASHEM - BAMIDBAR
In the Torah’s account of the Tribe of Levi it reviews the tragic deaths of Aaron Hakohen’s righteous sons, Nadav and Avihu. On this occasion it adds a hitherto unmentioned detail - that they died without any sons[1]. The Gemara extrapolates from here that had they had sons then they would not have died[2]. The Chasam Sofer zt”l explains that Nadav and Avihu had reached such a high level of closeness to Hashem that they had fulfilled their potential, and there was no further need for them to live in Olam Hazeh. However, had they had children then they would have been needed to stay alive in order to bring them up and provide for their needs. We learn from here that even if a person reaches total perfection in his own personal Avoda, he is nevertheless kept alive so that he can benefit his children. Moreover, it seems from the yesod of the Chasam Sofer that there are two levels in Avodas Hashem - the first is a person’s development of his Torah, midos and relationships to Hashem, and the second, his responsibility to his children. In the ‘pisuchay chosam’, the Chasam Sofer[3] adds that a great tzaddik can be kept alive in order to guide his talmidim as well as his children, implying that a person‘s second stage of Avoda is not limited to helping his children, but also his talmidim[4].
We find an example of the dualistic nature of Avodas Hashem in Parshas Vayishlach. After Yaakov Avinu emerged from the tremendous challenges of living with Lavan and facing his hostile brother Esav, the Torah describes him as being ’shalem’ - Chazal understand this to mean that he was spiritually complete; he had withstood the spiritual threats of Lavan and Esav and emerged totally pure of any lacking. Yet, the rest of his life was plagued by the difficulties he endured as a result of the mistakes and shortcomings of people around him - his daughter’s lack of tznius in going out[5] resulted in her abduction by Shechem and its eventual destruction by Shimon and Levi. This was followed by the incident with Reuven moving Bilhah’s bed, and the sale of Yosef. It is striking that after emphasizing Yaakov’s individual greatness, it then outlines in great depth the imperfections of the world around him. This shows us that whilst he had completed his own personal Avoda, he remained on this world in order to rectify the lacking of those around him[6].
Many Gedolim spent a great portion of their lives focused largely on their own personal avoda, but when the time was right, they devoted great amount of energy into serving the Jewish people. Rav Shach zt”l is a perfect example of this, he continuously for many years but when he emerged as a Gadol he totally devoted himself to Klal Yisroel, and never turned away people in need of his help.
The two forms of Avoda also require two different attitudes and approaches; this is demonstrated in the creation of mankind. Whilst all the animals were created in one maamer, man and woman were created in two separate maamarim (sayings); my Rebbe, Rav Yitzchak Berkovits Shlita explains that each maamar represented a new stage in creation. The maamar creating man represented the aspect of man’s avoda as an individual and his relationship with himself. The maamar creating woman led to a new stage of creation known as society, whereby man has to interact with those around him. These two stages require very different mindsets - with regard to his attitude towards himself, man has to apply a certain degree of din on himself., involving self-analysis an striving to improve oneself. When he endures suffering he should stress the need to trust in Hashem and to strive to improve his ways. In contrast, man must have a very different view towards other people - when someone else suffers, he must not tell them that it is all from Hashem and that they should strive to grow, rather he should focus on caring for them and acting as if they are not being looked after by anyone, including Hashem. The Brisker Rav zt’l made this point in a remarkable way. He posited that every negative trait has a positive aspect to it - when asked what was the positive aspect of the trait of kefira (denying G-d), he answered that it helps us act properly when out friend is in need. We cannot tell him to have trust in Hashem that everything will be fine, rather we must act, so to speak, as if G-d is not involved in his life and we must take responsibility[7].
Gedolim also demonstrated a dualistic attitude in their lives - to themselves they were demanding and self-critical, hiding from kavod and refusing help from other people, but to their fellow man, they were kind, caring, tolerant, and full of praise. Nadav and Avihu never had the responsibility of guiding others, and therefore their avoda was limited to self-perfection. May all of us merit to perfect ourselves in both levels of Avodas Hashem - perfecting ourselves and the world around us.
[1] Bamidbar, 3:4.
[2] Yevamos, 64a.
[3] The ‘pisuchey chosam’ was written by the Chasam Sofer’s grandson, but it was based on the teachings he learnt from his grandfather.
[4] This concept is supported two passukim earlier where the Torah describes Moshe Rabbeinu’s talmidim as his children. Rashi explains that because he taught them it is considered as if he gave birth to them. Thus, just as a person has an achrayus to guide his physical children, he must do the same for his spiritual ‘children’. It seems clear that Nadav and Avihu did not have any talmidim who perhaps could have been cause for their lives to be prolonged.
[5] As always, we must realize that the Torah is talking to us on a level that we can understand - it focuses in on Deena’s chisaron in tznius to teach us a lesson, but in truth, her lacking in that area would be largely discernible to us.
[6] Heard from Rav Efraim Kramer Shlita.
[7] Needless to say we must not forget that Hashem is in truth guiding everything, however there can be a yetser hara to avoid helping people by saying that ‘G-d will provide’ - this is clearly an incorrect attitude.
We find an example of the dualistic nature of Avodas Hashem in Parshas Vayishlach. After Yaakov Avinu emerged from the tremendous challenges of living with Lavan and facing his hostile brother Esav, the Torah describes him as being ’shalem’ - Chazal understand this to mean that he was spiritually complete; he had withstood the spiritual threats of Lavan and Esav and emerged totally pure of any lacking. Yet, the rest of his life was plagued by the difficulties he endured as a result of the mistakes and shortcomings of people around him - his daughter’s lack of tznius in going out[5] resulted in her abduction by Shechem and its eventual destruction by Shimon and Levi. This was followed by the incident with Reuven moving Bilhah’s bed, and the sale of Yosef. It is striking that after emphasizing Yaakov’s individual greatness, it then outlines in great depth the imperfections of the world around him. This shows us that whilst he had completed his own personal Avoda, he remained on this world in order to rectify the lacking of those around him[6].
Many Gedolim spent a great portion of their lives focused largely on their own personal avoda, but when the time was right, they devoted great amount of energy into serving the Jewish people. Rav Shach zt”l is a perfect example of this, he continuously for many years but when he emerged as a Gadol he totally devoted himself to Klal Yisroel, and never turned away people in need of his help.
The two forms of Avoda also require two different attitudes and approaches; this is demonstrated in the creation of mankind. Whilst all the animals were created in one maamer, man and woman were created in two separate maamarim (sayings); my Rebbe, Rav Yitzchak Berkovits Shlita explains that each maamar represented a new stage in creation. The maamar creating man represented the aspect of man’s avoda as an individual and his relationship with himself. The maamar creating woman led to a new stage of creation known as society, whereby man has to interact with those around him. These two stages require very different mindsets - with regard to his attitude towards himself, man has to apply a certain degree of din on himself., involving self-analysis an striving to improve oneself. When he endures suffering he should stress the need to trust in Hashem and to strive to improve his ways. In contrast, man must have a very different view towards other people - when someone else suffers, he must not tell them that it is all from Hashem and that they should strive to grow, rather he should focus on caring for them and acting as if they are not being looked after by anyone, including Hashem. The Brisker Rav zt’l made this point in a remarkable way. He posited that every negative trait has a positive aspect to it - when asked what was the positive aspect of the trait of kefira (denying G-d), he answered that it helps us act properly when out friend is in need. We cannot tell him to have trust in Hashem that everything will be fine, rather we must act, so to speak, as if G-d is not involved in his life and we must take responsibility[7].
Gedolim also demonstrated a dualistic attitude in their lives - to themselves they were demanding and self-critical, hiding from kavod and refusing help from other people, but to their fellow man, they were kind, caring, tolerant, and full of praise. Nadav and Avihu never had the responsibility of guiding others, and therefore their avoda was limited to self-perfection. May all of us merit to perfect ourselves in both levels of Avodas Hashem - perfecting ourselves and the world around us.
[1] Bamidbar, 3:4.
[2] Yevamos, 64a.
[3] The ‘pisuchey chosam’ was written by the Chasam Sofer’s grandson, but it was based on the teachings he learnt from his grandfather.
[4] This concept is supported two passukim earlier where the Torah describes Moshe Rabbeinu’s talmidim as his children. Rashi explains that because he taught them it is considered as if he gave birth to them. Thus, just as a person has an achrayus to guide his physical children, he must do the same for his spiritual ‘children’. It seems clear that Nadav and Avihu did not have any talmidim who perhaps could have been cause for their lives to be prolonged.
[5] As always, we must realize that the Torah is talking to us on a level that we can understand - it focuses in on Deena’s chisaron in tznius to teach us a lesson, but in truth, her lacking in that area would be largely discernible to us.
[6] Heard from Rav Efraim Kramer Shlita.
[7] Needless to say we must not forget that Hashem is in truth guiding everything, however there can be a yetser hara to avoid helping people by saying that ‘G-d will provide’ - this is clearly an incorrect attitude.
YEHUDA AND YISSOCHOR - BAMIDBAR
The Parsha devotes considerable time to describing the formations of the tribes. They were arranged in groups of three. The commentaries point out that they were deliberately placed in such a position so as to be able to exert influence on each other.[1] The first formation was that of Yehuda, Yissochor and Zevulun. Yehuda was directly next to Yissochor. Rav Chaim Shmuelevitz zt "l writes that Yehuda's distinguishing characteristic was the ability to take achrayus (responsibility), both for himself, and for others.[2] He exercised this mida when he took achrayus for the incident with Tamar, when he accepted the consequences of bringing Binyomin down to Mitzrayim and when Nachshon ben Amminadav, the Prince of Yehuda, was the first person to step into the sea at the Yam Suf before it had even split. Yissochor is known to represent Torah; he devoted himself to Torah study whilst his brother Zevulun provided for his physical needs[3], Furthermore, many of the leading members of the Sanhedrin were from Yissochor[4]. In this article we will focus on how Yehuda was intended to exert a positive influence on Yissochor.
In Parshas Vayigash, the Torah describes how the Bney Yisroel left Eretz Yisroel to live in Mitzrayim. We are told that Yaakov Avinu sent Yehuda ahead of him to prepare the way in Goshen.[5] Rashi explains that he was sent to start a Beis Talmud. This set a precedent for all Jewish history that the first priority of a Jewish community should be Torah education. However, it is difficult to understand why Yehuda was sent to establish the Beis Talmud - would not Yissochor have been a more appropriate choice, given that his ikar mida is learning Torah? The Tiferes Shlomo answers that Yehuda was the first person to take achrayus for another to the extent that he was willing to give up his own life. We see this when Yehuda guaranteed to Yaakov that he would protect Binyomin from any danger in Mitzrayim. This was an act of incredible self-sacrifice emanating from Yehuda's deep feeling of responsibility for others. Consequently, the reason that Yaakov sent Yehuda to open the Beis Talmud was so that it's guiding principle would be a sense of achrayus for the well-being of one's fellow Jew.
This idea can help us explain why Yehuda was placed next to Yissochor in the tribe formation - it is not sufficient merely to learn Torah for one's own spiritual benefit, rather one must have the attitude that he is learning Torah so that he can pass it on to others. Moreover, the greater one's ability to learn and understand Torah, the greater the obligation is upon him to be mashpia on others. Rav Yisroel Salanter zt "l epitomised such an attitude. "After resolving a difficulty in Rambam, R. Yisroel fainted. "If I have such talent," he explained upon coming to, "I have a tremendous responsibility. The Heavenly Court will demand of me, "Why didn't you get the whole world to do teshuva?"[6]
How significant a part of our Talmud Torah is the necessity to pass it on to others? The Mishna in Avos states: "If you have learnt much Torah, 'al tachzik tova' to yourself, because that is why you were created."[7] The simple understanding of this Mishna is that a person should not be proud of his achievements in Talmud Torah because learning Torah is his purpose in life. However, many commentaries suggest a different explanation. They explain the Mishna to mean that if a person has learnt much Torah he should not keep its goodness for himself, rather he should teach it to others - why? Because his purpose in creation is to learn and teach. "[8] It is clear from this explanation of the Mishna that passing on Torah is not merely an aspect of one's Talmud Torah, rather it is part of the very foundation of one's learning.
In this vein, Rav Wolbe zt "l expressed his views on educating our children in their attitude to learning Torah. "I think that we must teach this to youngsters already from the time that they enter into yeshiva katana. Immediately in the first year, we must say to them that they are intrinsically connected to Klal Yisroel, and that they are obligated to give over to Klal Yisroel all the Torah that they will learn in yeshiva katana and yeshiva gedola. This is their avoda - not just to think about themselves. One must know that he must give over his Torah to Klal Yisroel. '[9] It is clear that Rav Wolbe believed that approaching our learning with a sense of achrayus is not just a good mida, rather it is a prerequisite to our relationship with Torah.
If a person does bear this sense of achrayus then he receives a reward over and above the normal reward for Talmud Torah. The Mishna in Avos states that one who is mezakeh the rabim is saved from chet and he receives reward for every mitzva that he caused to be done.[10] The Manchester Rosh Yeshiva, Rav Zev Segal zt "l would say that if one's years of learning are a preparation for his disseminating Torah in the years to come, the Torah student is already considered a mezakeh es harabim during his years of learning.[11] The Since his learning is done with the intention of enabling him to pass on more to others, then the learning itself provides him with the inestimable merit of one who helps many.Hashem intended for Yehuda to influence Yissochor to learn Torah in order to share it with others. So too we must learn this lesson and approach our own learning with a great sense of achrayus for our fellow Jew, if we do so, then the benefits for ourselves and Klal Yisroel are endle
[1] Ramban, Ch.2, v.2, Also see Gur Aryeh Ch.2, v.3.
[2] Sichos Mussar, Parshas Vayeshev, Maamer 20.
[3] Bereishis Rabbah 72:5.
[4] Targum Yonasan, Bereishis 46:13.
[5] Vayigash, Ch.46, v.28.
[6] Zaitchik, Sparks of Mussar, p.54.
[7] Avos, 2:9.
[8] ibid, Medrash Shmuel. See Medrash David, Lev Eliyahu, Parshas Tazria-Metzora for an identical explanation. It was also heard from R. Zev Leff Shlita in the name of the Klausenberger Rebbe zt "l.
[9] Parsha Shiur: Parshas Bereishis.
[10] Avos 5:18
[11] The Finkelman and Weiss, The Manchester Rosh Yeshiva, p.165.
In Parshas Vayigash, the Torah describes how the Bney Yisroel left Eretz Yisroel to live in Mitzrayim. We are told that Yaakov Avinu sent Yehuda ahead of him to prepare the way in Goshen.[5] Rashi explains that he was sent to start a Beis Talmud. This set a precedent for all Jewish history that the first priority of a Jewish community should be Torah education. However, it is difficult to understand why Yehuda was sent to establish the Beis Talmud - would not Yissochor have been a more appropriate choice, given that his ikar mida is learning Torah? The Tiferes Shlomo answers that Yehuda was the first person to take achrayus for another to the extent that he was willing to give up his own life. We see this when Yehuda guaranteed to Yaakov that he would protect Binyomin from any danger in Mitzrayim. This was an act of incredible self-sacrifice emanating from Yehuda's deep feeling of responsibility for others. Consequently, the reason that Yaakov sent Yehuda to open the Beis Talmud was so that it's guiding principle would be a sense of achrayus for the well-being of one's fellow Jew.
This idea can help us explain why Yehuda was placed next to Yissochor in the tribe formation - it is not sufficient merely to learn Torah for one's own spiritual benefit, rather one must have the attitude that he is learning Torah so that he can pass it on to others. Moreover, the greater one's ability to learn and understand Torah, the greater the obligation is upon him to be mashpia on others. Rav Yisroel Salanter zt "l epitomised such an attitude. "After resolving a difficulty in Rambam, R. Yisroel fainted. "If I have such talent," he explained upon coming to, "I have a tremendous responsibility. The Heavenly Court will demand of me, "Why didn't you get the whole world to do teshuva?"[6]
How significant a part of our Talmud Torah is the necessity to pass it on to others? The Mishna in Avos states: "If you have learnt much Torah, 'al tachzik tova' to yourself, because that is why you were created."[7] The simple understanding of this Mishna is that a person should not be proud of his achievements in Talmud Torah because learning Torah is his purpose in life. However, many commentaries suggest a different explanation. They explain the Mishna to mean that if a person has learnt much Torah he should not keep its goodness for himself, rather he should teach it to others - why? Because his purpose in creation is to learn and teach. "[8] It is clear from this explanation of the Mishna that passing on Torah is not merely an aspect of one's Talmud Torah, rather it is part of the very foundation of one's learning.
In this vein, Rav Wolbe zt "l expressed his views on educating our children in their attitude to learning Torah. "I think that we must teach this to youngsters already from the time that they enter into yeshiva katana. Immediately in the first year, we must say to them that they are intrinsically connected to Klal Yisroel, and that they are obligated to give over to Klal Yisroel all the Torah that they will learn in yeshiva katana and yeshiva gedola. This is their avoda - not just to think about themselves. One must know that he must give over his Torah to Klal Yisroel. '[9] It is clear that Rav Wolbe believed that approaching our learning with a sense of achrayus is not just a good mida, rather it is a prerequisite to our relationship with Torah.
If a person does bear this sense of achrayus then he receives a reward over and above the normal reward for Talmud Torah. The Mishna in Avos states that one who is mezakeh the rabim is saved from chet and he receives reward for every mitzva that he caused to be done.[10] The Manchester Rosh Yeshiva, Rav Zev Segal zt "l would say that if one's years of learning are a preparation for his disseminating Torah in the years to come, the Torah student is already considered a mezakeh es harabim during his years of learning.[11] The Since his learning is done with the intention of enabling him to pass on more to others, then the learning itself provides him with the inestimable merit of one who helps many.Hashem intended for Yehuda to influence Yissochor to learn Torah in order to share it with others. So too we must learn this lesson and approach our own learning with a great sense of achrayus for our fellow Jew, if we do so, then the benefits for ourselves and Klal Yisroel are endle
[1] Ramban, Ch.2, v.2, Also see Gur Aryeh Ch.2, v.3.
[2] Sichos Mussar, Parshas Vayeshev, Maamer 20.
[3] Bereishis Rabbah 72:5.
[4] Targum Yonasan, Bereishis 46:13.
[5] Vayigash, Ch.46, v.28.
[6] Zaitchik, Sparks of Mussar, p.54.
[7] Avos, 2:9.
[8] ibid, Medrash Shmuel. See Medrash David, Lev Eliyahu, Parshas Tazria-Metzora for an identical explanation. It was also heard from R. Zev Leff Shlita in the name of the Klausenberger Rebbe zt "l.
[9] Parsha Shiur: Parshas Bereishis.
[10] Avos 5:18
[11] The Finkelman and Weiss, The Manchester Rosh Yeshiva, p.165.
Monday, May 3, 2010
THE GREATNESS OF INNOVATION - BECHUKOSAI
In the midst of the devastating tochacha, Hashem comforts us, saying: “And I will remember My covenant with Yaakov, and even my covenant with Yitzchak and I will even remember my covenant with Avraham..[1]” The obvious question here is, why were the Avos mentioned in reverse order? Rashi, quoting the Toras Kohanim explains that the merit of Yaakov, who is the ‘smallest’ of the Avos should suffice, but if it does not, then Yitzchak’s merit should hopefully suffice, and if that is not enough, then Avraham’s great merit will surely be sufficient[2] - thus, Yaakov is mentioned first because the Avos are mentioned in ascending order of merit. There are two ways in which we can understand the meaning of Yaakov being the ‘smallest’ of the Avos: Some translate it to mean the ‘youngest’, but a number of commentaries write that it means he is the lowest in the spiritual sense.[3] The problem with this explanation is that Chazal tell us that Yaakov was the greatest of the Avos, the only one whose progeny was completely righteous, whereas Avraham and Yitzchak had descendants who would not merit to be part of the Jewish people. Accordingly, how can we understand that Yaakov’s merit in redeeming the Jewish people from their suffering is weaker than those of Avraham and Yitzchak? It also needs to be explained why Avraham is considered greater than Yitzchak in this context.
It seems that the fact that Yaakov may have been the most perfect of the Avos in terms of midos, does not necessarily mean that he had the greatest merit. Merit is derived from achievement in relation to the difficulty of one’s task - it is possible to argue that whilst Yaakov reached the highest level of the Avos, he did in fact have an easier task than his great predecessors. In what way was Yaakov’s task easier than that of Yitzchak and that of Yitzchak easier than Avraham’s? Avraham was born into a world of Avoda Zara - his great challenge was to create from nothing a whole new outlook and way of life - to begin a new epoch in history[4]. To do such a thing constituted an incredible test, because it meant that he had to fight against all the prevalent attitudes and lifestyles and begin something on a very lowly scale and slowly and patiently develop it. Yitzchak was born into a world in which the new outlook had already been created - he did not need to mechadesh any novel life approach. However, Rav Mattisyahu Salamon Shlita writes that he did have to be mechadesh one thing - the concept of mesorah; that a son faithfully follows the guidelines set by his father[5]. Yaakov, in contrast, did not have to begin a new religion or the concept of Mesorah - he clearly faced great challenges in his life but in this regard he seems to have had an easier task than his forebears. Thus, although Yaakov was the greatest of the Avos, his merit in redeeming the people from suffering is less[6].
Rav Salamon speaks at length about out how one of Avraham Avinu’s main strengths was his power of hischadshus - his ability to innovate[7]. He notes that in the Rambam’s description of Avraham’s contribution to the world it he uses the word, ‘maschil’ no less than five times in quick succession[8]. Rav Salamon writes that “Avraham was a ‘mashcil’, a person who began things. He was a revolutionary, a pioneer… He was the originator and founder of the Jewish people. Avraham was the first in everything he did. He had no father that he could follow, and thus, he was always breaking new ground.[9]”
When trying to emulate Avraham we traditionally strive to learn from his great mida of chesed. We learn from here that his ‘koyach hahischadhus’, his ability at initiating, is also a mida that needs to be developed.
The Cli Yakar also places great emphasis on the greatness of hischadshus. In Bereishis, the account of every day of the seven days of creation the Torah concludes with a description that it was ’good’ or ’very good’ with the exception of the second day. A number of explanations are given as to this anomaly - the Cli Yakar writes that nothing completely new was created on the second day, therefore, it cannot be described as ‘tov’[10]. It is apparent from this interpretation that something is described as good when it is associated with newness.
There are a number of ways in which the ability to innovate is important in our lives. It is natural for a person to get into a habit of how he conducts his life, with regard to many aspects of his life, including his growth in Torah and midos, his relationships, and his ability to create and build. There are times when it is beneficial to step back and assess whether there is a necessity for a new approach in these areas. New approaches often provide alternative ways of dealing with situations and can meet with great success. An example of this is told over by a leading educator in the area of Shalom Bayis. There was a woman who was highly dissatisfied with her husband’s behavior and eventually decided that she wanted a divorce. This educator suggested to her, that before she take such a drastic step, she should try a new approach - she should focus completely on her own behavior and strive to be as good a wife as possible. Within a very short time of following this instruction, she saw a drastic change in her husband. Her willingness to try a new approach was the key to a huge improvement in her marriage.
One of the most important areas in which the ‘koyach hahischadshus’ is so important is the creation and development of new ideas, movements, or organizations that can provide great benefit for Klal Yisroel. A tremendous example of this is that of Sara Shenirer zt”l - her idea of a Torah oriented educational structure was so revolutionary that it met with great opposition. Nonetheless, she had the vision and persistence to continue with her innovative idea and in doing so, had an incredible effect on the Jewish people.
Another proof that new beginnings can be very beneficial is that the yetser hara makes it very difficult to push through with a new start[11], which is the reasoning behind the concept that ‘kol hashchalos kashos’ - all beginnings are difficult. As well as taking on a new approach, it is essential to be willing to see it through to the end despite the challenges that one may face in the process.
Avraham Avinu may not be described as the ’greatest’ of the Avos, but in the area of hischadshus he certainly leads the way. May we all be zocheh to learn form him and make successful new beginnings when they are called for.
[1] Bechukosai, 26:42.
[2] Rashi, ibid. Torah Kohanim, 26:49.
[3] See Maskil L’David, 24:42; R’Yaakov M’Lisa (the author of Chavos Daas and Nesivos) quoted in B’shem Amru.
[4] Indeed the Gemara, Avoda Zara, 9a, says that Jewish history is divided into three epochs of two thousand years each - the first is the period of nothingness, the second is the period of Torah - that period begins with Avraham‘s efforts at spreading Torah throughout the world.
[5] Matnos Chaim, p.30.
[6] It should of course be noted that Yaakov surely placed challenges that would appear as incredibly daunting to any onlooker - we are merely positing that in relation to Avraham and Yitzchak, in the area of hischadshus, his task was easier.
[7] Ibid. p.29.
[8] Hilchos Avoda Zara, Ch.1, halacho 3.
[9] Ibid. p.29-30.
[10] Cli Yakar, Bereishis, 1:8.
[11] It is a useful life principle that anything that is genuinely important is difficult to complete because the yetser hara fights very strongly from preventing it from succeeding.
It seems that the fact that Yaakov may have been the most perfect of the Avos in terms of midos, does not necessarily mean that he had the greatest merit. Merit is derived from achievement in relation to the difficulty of one’s task - it is possible to argue that whilst Yaakov reached the highest level of the Avos, he did in fact have an easier task than his great predecessors. In what way was Yaakov’s task easier than that of Yitzchak and that of Yitzchak easier than Avraham’s? Avraham was born into a world of Avoda Zara - his great challenge was to create from nothing a whole new outlook and way of life - to begin a new epoch in history[4]. To do such a thing constituted an incredible test, because it meant that he had to fight against all the prevalent attitudes and lifestyles and begin something on a very lowly scale and slowly and patiently develop it. Yitzchak was born into a world in which the new outlook had already been created - he did not need to mechadesh any novel life approach. However, Rav Mattisyahu Salamon Shlita writes that he did have to be mechadesh one thing - the concept of mesorah; that a son faithfully follows the guidelines set by his father[5]. Yaakov, in contrast, did not have to begin a new religion or the concept of Mesorah - he clearly faced great challenges in his life but in this regard he seems to have had an easier task than his forebears. Thus, although Yaakov was the greatest of the Avos, his merit in redeeming the people from suffering is less[6].
Rav Salamon speaks at length about out how one of Avraham Avinu’s main strengths was his power of hischadshus - his ability to innovate[7]. He notes that in the Rambam’s description of Avraham’s contribution to the world it he uses the word, ‘maschil’ no less than five times in quick succession[8]. Rav Salamon writes that “Avraham was a ‘mashcil’, a person who began things. He was a revolutionary, a pioneer… He was the originator and founder of the Jewish people. Avraham was the first in everything he did. He had no father that he could follow, and thus, he was always breaking new ground.[9]”
When trying to emulate Avraham we traditionally strive to learn from his great mida of chesed. We learn from here that his ‘koyach hahischadhus’, his ability at initiating, is also a mida that needs to be developed.
The Cli Yakar also places great emphasis on the greatness of hischadshus. In Bereishis, the account of every day of the seven days of creation the Torah concludes with a description that it was ’good’ or ’very good’ with the exception of the second day. A number of explanations are given as to this anomaly - the Cli Yakar writes that nothing completely new was created on the second day, therefore, it cannot be described as ‘tov’[10]. It is apparent from this interpretation that something is described as good when it is associated with newness.
There are a number of ways in which the ability to innovate is important in our lives. It is natural for a person to get into a habit of how he conducts his life, with regard to many aspects of his life, including his growth in Torah and midos, his relationships, and his ability to create and build. There are times when it is beneficial to step back and assess whether there is a necessity for a new approach in these areas. New approaches often provide alternative ways of dealing with situations and can meet with great success. An example of this is told over by a leading educator in the area of Shalom Bayis. There was a woman who was highly dissatisfied with her husband’s behavior and eventually decided that she wanted a divorce. This educator suggested to her, that before she take such a drastic step, she should try a new approach - she should focus completely on her own behavior and strive to be as good a wife as possible. Within a very short time of following this instruction, she saw a drastic change in her husband. Her willingness to try a new approach was the key to a huge improvement in her marriage.
One of the most important areas in which the ‘koyach hahischadshus’ is so important is the creation and development of new ideas, movements, or organizations that can provide great benefit for Klal Yisroel. A tremendous example of this is that of Sara Shenirer zt”l - her idea of a Torah oriented educational structure was so revolutionary that it met with great opposition. Nonetheless, she had the vision and persistence to continue with her innovative idea and in doing so, had an incredible effect on the Jewish people.
Another proof that new beginnings can be very beneficial is that the yetser hara makes it very difficult to push through with a new start[11], which is the reasoning behind the concept that ‘kol hashchalos kashos’ - all beginnings are difficult. As well as taking on a new approach, it is essential to be willing to see it through to the end despite the challenges that one may face in the process.
Avraham Avinu may not be described as the ’greatest’ of the Avos, but in the area of hischadshus he certainly leads the way. May we all be zocheh to learn form him and make successful new beginnings when they are called for.
[1] Bechukosai, 26:42.
[2] Rashi, ibid. Torah Kohanim, 26:49.
[3] See Maskil L’David, 24:42; R’Yaakov M’Lisa (the author of Chavos Daas and Nesivos) quoted in B’shem Amru.
[4] Indeed the Gemara, Avoda Zara, 9a, says that Jewish history is divided into three epochs of two thousand years each - the first is the period of nothingness, the second is the period of Torah - that period begins with Avraham‘s efforts at spreading Torah throughout the world.
[5] Matnos Chaim, p.30.
[6] It should of course be noted that Yaakov surely placed challenges that would appear as incredibly daunting to any onlooker - we are merely positing that in relation to Avraham and Yitzchak, in the area of hischadshus, his task was easier.
[7] Ibid. p.29.
[8] Hilchos Avoda Zara, Ch.1, halacho 3.
[9] Ibid. p.29-30.
[10] Cli Yakar, Bereishis, 1:8.
[11] It is a useful life principle that anything that is genuinely important is difficult to complete because the yetser hara fights very strongly from preventing it from succeeding.
PREVENTATIVE ACTION - BEHAR
"If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him - the convert and the resident - so that he can live with you.[1]" Don't let him go down and fall, and then it will be hard to stand him up, rather strengthen him from the time he stretches out his hand. To what is this similar - to a burden that is on a donkey; whilst it is on the donkey one man can support it and keep it up, but if it falls to the ground, even five men cannot raise it back up (Rashi)."
When a person begins a downward spiral towards poverty, the Torah instructs us to prevent his fall before he has nothing. As Rashi explains, it is far easier to help him whilst he still has something rather than to wait until he is penniless. It seems that we can derive from here an important life principle that is not restricted to giving charity. The Sefer, Zichron Meir writes that whilst preventative action is important in gashmius, it is essential in the realm of ruchnius. When a burden falls from a donkey, five men are required to put it back on, but when one falls spiritually, perhaps a hundred people cannot prevent the fall! He further points out that this principle applies to ones own spiritual standing. It is far easier to remove a negative aspect of behavior at its root than when it is well developed. He likens this to a sickness which is easy to cure if it is discovered early, but if it is left unattended, it may spread too far to remove it[2].
There seem to be two areas in which it is particularly crucial to work on at an early stage, in order to avoid insurmountable challenges later in life; Chinuch (parenting) and Shalom Bayis (peace in the home[3]). An easy way of addressing these areas is by studying the Torah approach towards them. A person may feel that he is able to deal with any possible challenges by using his common sense. Rav Noach Weinberg zt"l demonstrates the serious error in this attitude. He notes that people routinely spend many years studying in order to pursue a particular career. They recognize the need to be suitably qualified in their chosen field. Most people (hopefully) would agree that their marriage and family life are more important than their career. Nonetheless they expect to ably navigate the numerous challenges that they will face in these areas without investing time to learn more about them. Simply observing the world around us teaches us that having a successful marriage is no easy task - the divorce rate in the secular world is very high and sadly the figures seem to be rising in the Torah world. Similarly, the countless stories of children leaving Yiddishkeit prove that being a good parent is no easy task.
A parent who decides how to bring up his (or her) child purely according to his own beliefs is at risk of making damaging mistakes that could easily be avoided by seeking Daas Torah[4]. Rav Dov Brezak Shilta, a well-known expert in chinuch offers a striking example of this sad phenomenon. He discusses a boy who had totally rejected his parents' lifestyle and was no longer religious. He writes that; "when told that his son does not even pray, this boy's father expressed his amazement. 'I put so much into my son's praying. How do you explain the fact that, in spite of all my efforts, I did not succeed?' The father then proceeded to describe how he had 'taught' his son to pray. 'I was always careful that he should come with me to minyan and sit next to me. During the prayers I didn't even allow myself the luxury of concentrating on my own prayers, for I kept my eye constantly on my son. I made sure that he was following the place in his siddur, and if he would start daydreaming I would immediately step in to make sure that he would get right back to praying.' This very question was presented to the boy himself. His bitter response was: 'There's nothing that I hate so much as praying. I've waited years for the day when I would be old enough to be able to stop praying. Just walking into the shul building gives me a bad feeling. I think it's because my father was so hard on me about praying that it became such an unbearable burden.[5]" One of the striking facts about this sad story is how the father was so convinced that his approach was correct. He had absolutely no idea that it was this approach itself that drove his son away from prayer and Judaism. It is quite possible that had he, at an early stage, asked Daas Torah about how to educate his son in prayer, then he could have realized the potential damage that his chosen method could cause.
Similarly, basic mistakes in marriage can be avoided by attending shiurim, reading books, and speaking to one's Rebbe or Rebbetsin about their issues. It is essential to strive to identify and address difficulties in marriage at an early stage. Sadly, it is not uncommon for a couple to finally go for counseling when their problems are too deep-rooted to be fixed. This lesson also applies to people who have been married and have had children for many years. A person who is already married can nevertheless begin to increase the time and effort he invests into his marriage. Moreover, new challenges often emerge after many years of marriage that require renewed study in order to be dealt with properly. Similarly, a person who is not married or has no children can nevertheless begin preparing himself for marriage and chinuch before he enters these stages in life. As well as studying the appropriate areas he can work on his character traits many years before, making him more able to face future challenges.
We learn from the Parsha that helping someone before they have fallen is far easier than raising them back up after they have nothing. We saw that this principle applies in all areas of life; whether in marriage, chinuch or any other area. By facing challenges at an early stage, one can avoid insurmountable difficulties later in life.
[1] Behar, 25:35.
[2] Quoted in Lekach Tov, Parshas Behar, p.261-2.
[3] This term usually specifically refers to marriage as opposed to other relationships.
[4] Literally translated as 'the opinion of Torah' - this refers to views that derive from people whose sole source of wisdom is the Torah,
[5] Brezak, 'Chinuch in Turbulent Times', p.42.
When a person begins a downward spiral towards poverty, the Torah instructs us to prevent his fall before he has nothing. As Rashi explains, it is far easier to help him whilst he still has something rather than to wait until he is penniless. It seems that we can derive from here an important life principle that is not restricted to giving charity. The Sefer, Zichron Meir writes that whilst preventative action is important in gashmius, it is essential in the realm of ruchnius. When a burden falls from a donkey, five men are required to put it back on, but when one falls spiritually, perhaps a hundred people cannot prevent the fall! He further points out that this principle applies to ones own spiritual standing. It is far easier to remove a negative aspect of behavior at its root than when it is well developed. He likens this to a sickness which is easy to cure if it is discovered early, but if it is left unattended, it may spread too far to remove it[2].
There seem to be two areas in which it is particularly crucial to work on at an early stage, in order to avoid insurmountable challenges later in life; Chinuch (parenting) and Shalom Bayis (peace in the home[3]). An easy way of addressing these areas is by studying the Torah approach towards them. A person may feel that he is able to deal with any possible challenges by using his common sense. Rav Noach Weinberg zt"l demonstrates the serious error in this attitude. He notes that people routinely spend many years studying in order to pursue a particular career. They recognize the need to be suitably qualified in their chosen field. Most people (hopefully) would agree that their marriage and family life are more important than their career. Nonetheless they expect to ably navigate the numerous challenges that they will face in these areas without investing time to learn more about them. Simply observing the world around us teaches us that having a successful marriage is no easy task - the divorce rate in the secular world is very high and sadly the figures seem to be rising in the Torah world. Similarly, the countless stories of children leaving Yiddishkeit prove that being a good parent is no easy task.
A parent who decides how to bring up his (or her) child purely according to his own beliefs is at risk of making damaging mistakes that could easily be avoided by seeking Daas Torah[4]. Rav Dov Brezak Shilta, a well-known expert in chinuch offers a striking example of this sad phenomenon. He discusses a boy who had totally rejected his parents' lifestyle and was no longer religious. He writes that; "when told that his son does not even pray, this boy's father expressed his amazement. 'I put so much into my son's praying. How do you explain the fact that, in spite of all my efforts, I did not succeed?' The father then proceeded to describe how he had 'taught' his son to pray. 'I was always careful that he should come with me to minyan and sit next to me. During the prayers I didn't even allow myself the luxury of concentrating on my own prayers, for I kept my eye constantly on my son. I made sure that he was following the place in his siddur, and if he would start daydreaming I would immediately step in to make sure that he would get right back to praying.' This very question was presented to the boy himself. His bitter response was: 'There's nothing that I hate so much as praying. I've waited years for the day when I would be old enough to be able to stop praying. Just walking into the shul building gives me a bad feeling. I think it's because my father was so hard on me about praying that it became such an unbearable burden.[5]" One of the striking facts about this sad story is how the father was so convinced that his approach was correct. He had absolutely no idea that it was this approach itself that drove his son away from prayer and Judaism. It is quite possible that had he, at an early stage, asked Daas Torah about how to educate his son in prayer, then he could have realized the potential damage that his chosen method could cause.
Similarly, basic mistakes in marriage can be avoided by attending shiurim, reading books, and speaking to one's Rebbe or Rebbetsin about their issues. It is essential to strive to identify and address difficulties in marriage at an early stage. Sadly, it is not uncommon for a couple to finally go for counseling when their problems are too deep-rooted to be fixed. This lesson also applies to people who have been married and have had children for many years. A person who is already married can nevertheless begin to increase the time and effort he invests into his marriage. Moreover, new challenges often emerge after many years of marriage that require renewed study in order to be dealt with properly. Similarly, a person who is not married or has no children can nevertheless begin preparing himself for marriage and chinuch before he enters these stages in life. As well as studying the appropriate areas he can work on his character traits many years before, making him more able to face future challenges.
We learn from the Parsha that helping someone before they have fallen is far easier than raising them back up after they have nothing. We saw that this principle applies in all areas of life; whether in marriage, chinuch or any other area. By facing challenges at an early stage, one can avoid insurmountable difficulties later in life.
[1] Behar, 25:35.
[2] Quoted in Lekach Tov, Parshas Behar, p.261-2.
[3] This term usually specifically refers to marriage as opposed to other relationships.
[4] Literally translated as 'the opinion of Torah' - this refers to views that derive from people whose sole source of wisdom is the Torah,
[5] Brezak, 'Chinuch in Turbulent Times', p.42.
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