Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Future Kings
Chazal tell us that Yaakov Avinu sent Yehudah ahead to Egypt to start a yeshiva. While Yehudah was certainly a charismatic and influential personality, wouldn’t Levi or Yisachar, who were totally immersed in Torah study, have been better candidates to start a yeshiva? Why did Yaakov choose Yehudah for this task?
Throughout Sefer Bershis Yehudah consistently takes on the leadership role. When the brothers wanted to kill Yosef, it was Yehudah who convinced them to do otherwise. He was the one who took responsibility to bring Binyamin back to Yaakov, and it was Yehudah who stood up to Yosef when he wanted to hold Binyamin captive.
Yehudah's leadership qualities were the source of his merit him to be the progenitor of malchus, kingship. He obviously had great vision and talent for organization, leadership and management – key qualities for any king or leader. While Levi and Yisachar were greater talmidei chachamim, in choosing Yehudah to open the first yeshiva in Mitzrayim, Yaakov meant to instill in his son an important message. All future kings and leaders of the Jewish people would need to internalize this lesson in order to guide the Jewish people properly.
Jewish leaders must shepherd Klal Yisrael in accordance with the Torah and with the guidance of the Gedolim who have mastered it. This was self-evident to Levi and Yisachar, who were completely immersed in Torah. Yaakov wanted to convey to Yehudah and all of his descendants that all matters of worldly governance regarding the Jewish people must be a reflection of our commitment to the Torah.
Opening and Closing
There is a famous story of how Rav Chaim of Volozhin opened up his yeshiva. When he initially went to his teacher, the Vilna Gaon, to ask his advice, the Gaon was quiet. Rav Chaim understood that the answer was no.
Some time later, Rav Chaim came back to the Gaon to ask his guidance again. This time the Gaon gave him a blessing that he should have much success with this endeavor. Rav Chaim wondered what had brought about this change in attitude.
The Gaon explained to Rav Chaim that while opening a yeshiva was certainly a worthy endeavor, he had noticed that Rav Chaim was initially very excited about his project and he had been concerned he was too emotionally involved. The second time Rav Chaim came back much calmer. Only then could the Gaon give his student a beracha for success in this holy project.
The Vilna Gaon later added a further reason for his change of heart: Perhaps one day, circumstances would make it necessary to close the yeshiva in order to avoid a negative outcome. If Rav Chaim started with a huge personal emotional investment in this project, he might not be clear-sighted and objective enough to close the yeshiva. Later on, when the Gaon saw that Rav Chaim was now composed and thinking clearly, he saw that he could deal properly with the complexities of running a yeshiva. The Gaon then willingly gave his talmid a blessing.
The Gaon’s foresight was right on target. After Rav Chaim had passed into the olam ha’emes, the situation foreseen by the Vilna Gaon came to pass. The Russian government ordered that secular studies be taught for an hour a day in the yeshiva, as part of a wider plan to “modernize” the education of young Jewish boys and wean them away from their devotion to Torah.
Well aware of the Tzar’s sinister plan, the Gedolim of that generation understood that the yeshiva had to be closed down rather than change the curriculum. Perhaps it was the clear-sighted, Torah-focused spirit that had been blessed by the Gaon at the yeshiva’s inception, that gave the last Rosh Yeshiva of Volozhin the courage and wisdom to follow da’as Torah, though it was heart-breaking for him and his students.
Whether a decision involves opening a yeshiva, closing a yeshiva, or any other matter of importance, one thing is clear: all decisions guiding the future of Klal Yisrael must be based on the Torah. This was Yaakov’s deeper message to Yehudah when he sent him down to Mitzrayim to open a yeshiva.
His Ways are Just
Chazal tell us that at the moment that Yaakov Avinu was reunited with Yosef after decades of separation, he recited Shema. After so many years apart from his most beloved son, one would think that even Yaakov Avinu would have displayed more emotion. What was behind his controlled response?
Once again, Yaakov was teaching us the proper outlook on life. Throughout Yaakov's life, he experienced hardship after hardship. From his perspective, it seemed as if he was being punished harshly in this world.
When Yaakov Avinu saw that Yosef was still alive, he recognized the justness of the Divine ways. While he was suffering, the Almighty was paving the way to save the world from starvation. At this auspicious moment he recited Shema, admitting that His ways were completely just.
Guard Your Tongue
It seems that every politician must learn the art of diplomatically destroying their opponents. When it comes to criticizing, mocking and defaming the opposition, nothing is out of bounds – and all in the name of freedom of speech. As long as one does not infringe on someone else's rights, a politician can say what he wants.
The Torah does not grant us freedom of speech. The laws of lashon hara are complex, and one only has the right to speak within those parameters. A person must go to great lengths to avoid slandering someone else.
When Yaakov and his brothers came down to Mitzrayim, Yosef Hatzadik found himself in a bind. It was only a matter of time before his father would ask him how he ended up in Egypt. How could he avoid speaking lashon hara about his brothers?
The Medrash reveals an astonishing fact. For the 17 years that Yaakov lived in Mitzrayim, his son Yosef was never alone with him until right before his death. Yosef went to unbelievable lengths to avoid a situation where he might say lashon hara about his brothers. Yosef Hatzadik took the laws of the Torah to heart, and applied them in all areas of his life, despite the hardship and pain involved in avoiding his beloved father.
Both Yosef and Yehudah were outstanding leaders who had a held a lot of worldly power in their hands. And yet they never descended from the Torah way.
While we are not expected to live up to the almost superhuman standards of the Avos and their children the shevatim, we should also let the Torah guides us in all areas of life. Even the political arena should be conducted solely according to the Torah's will. Though the whole world might think that presidents and prime ministers are running the show, we must always stay focused on the true nature of reality: the Almighty alone is guiding our destiny and the Torah is his blueprint. When we remain firm in our Torah outlook, we perpetuate the lesson that our father Yaakov taught to his sons, Yehudah and Yosef.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published as a sefer. For information about dedication opportunities contact dytravis@actcom.com.)
Wednesday, December 30, 2009
Monday, December 28, 2009
Letting Off Steam, Relating Lashon Hara For One's Emotional Well Being
By Rabbi Daniel Yaakov Travis
Introduction -The Torah View of Letting Off Steam
There are those great individuals who can hack it. I once asked my Rosh Yeshiva Rav Tzvi Kushalefsky how he dealt with the bizyonos of fund raising. He told me, "Bizyonos, that's great!" Not all of us can stomach insults this well.
The Chazon Ish said every period in history has a disease which can't be cured. In our times this is low self esteem. Society has turned us into numbers, and has taken away our sense of self. As a result we often feel lousy about ourselves, that we are good for nothing.
We should not think less of ourselves because we have this feeling. Rav Shach used to say about himself, "At times I feel so low I want to take my Gemara and throw it out the window. During these times we have to strengthen ourselves, and try to hold on until "the good times start." How do we do this?
In recent times psychologists have stumbled upon a number of concepts which have been available in Torah sources for thousands of years. Especially sefer Mishle is packed with wisdom that can enhance many areas of our lives greatly.
The pasuk in Mishle (12,25 [same as that famous vacation day on the American calendar]) says "If you have troubles in your heart, yesichena, The Gemara (Yuma 75a and Sota 42b) writes that some explain that this means one should take it off his mind (hesach hadaas) and some explain this to mean talk to others (sicha).
The Anaf Yosef in Yuma (75a [top of page]) explains that when a person has something bothering him it is heavy in his heart. By speaking it out, he gets it off his chest and once it is out he feels much better. We even find that a person wanted to give a harsh retaliation but if he speaks about it he will not feel such a push to do so.
The Anaf Yosef adds a fascinating point - that we can learn this concept from Hashem. The pasuk says "Hashem was conciliated about that which he spoke about that [punishment] which he spoke about His nation [Klal Yisrael]. These pasukim are meant to teach us the power of getting upset feelings off of our chests.
The Riff (Sota 42b) says that there is really no dispute. If a person has something bothering them he should tell it to a friend. They will help him find a positive side to the situation and that will take their mind off the problem. This is why the pasuk ends "for they will say a good thing to them".
The Maharasha (Sota 42b) adds that the end of the pasuk says "A good word can make someone happy." The Maharasha explains that the pasuk is specifically talking about telling people divrei Torah which give them simcha. Sometimes the right vort can reframe a situation and help a person see things in a new light. In fact the Ramban says that this is the pshat in Nechama, is reframing a situation.
The Malbim however says the pasuk means put positive thought in their mind. A good word can mean telling the person an honest compliment. If a person feels lousy about themselves, at times showing them they are not so bad can really pick them up. Listening what they have to say and get it off their chest, together with telling them a good word to make them feel better is a two pronged attack to fight depression.
The worst thing you could say to a person who has problems is, "It’s not so bad." Some people, especially after spending time in yeshiva or seminary make the mistake that the best thing to tell their friends who have problems is, "Get a hold of yourself, Have more bitachon!" There could be no greater error.
Generally a person just has to be heard out and they will feel better letting off steam and getting the issues off their chest. However this often involves hearing lashon hara. In these instances may she say what she needs and may one listen to what her friend has to say?
S*T*A*R*B*U*C And The Seven Conditions For Relaying Lashon Hara
In Chapter ten of Sefer Chafetz Chaim, the Chafetz Chaim writes seven conditions needed to speak lashon hara l'toeles:
1. See [the incident yourself]
2. Think [if really transgressed].
3. Accuracy [don't exaggerate story]
4. Reproof [to the transgressor beforehand].
5. Beneficial [intentions of speaker].
6. Utilizing [ways other than lashon hara].
7. Causing [no additional damage].
The acronym is S*T*A*R*B*U*C. One of the hardest things about shemiras halsahon is remembering these seven conditions. If you remember this acronym of S*T*A*R*B*U*C you have a powerful tool to guard your tongue. [The coffee store itself is problematic since it sells non – kosher items, but it's name makes for a good acronym].
At the end of the chapter (10,14) the Chafetz Chaim sums up these seven principles. In a footnote on the fifth principle, that the speaker should have in mind toeles, the Chafetz Chaim adds a footnote, "Efshar (It could be) that if one's intention is to remove worry from his heart, this is considered positive intention.
As explained in the introduction Chazal say if a person has worries in his heart he should speak to others (Yuma 75a). Based on this the Chafetz Chaim writes that this may be considered beneficial intentions. However one should be careful to stick to all of the above mentioned seven conditions.
(Rabbi Travis is Rosh Kollel of Kollel Toras Chaim in Yerushalayim and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy – A Daily Tefilla Companion" a practical daily guide to improving one's prayers, available from Feldheim Publishers.)
Using the Seven Conditions to Let Off Steam
Are these seven conditions applicable? Let's analyze the following question and go through them one by one. A mother is about to leave the house to a simcha and her sweet teenage son sets up a prank when she opens the door he pulls a string and a cup of mud spills on her. She doesn’t have another clean outfit and cannot attend the simcha. Can she tell her husband what happened?
1. See yourself – Very crucial. Just because someone else did an aveira and told you rechilus about yourself, does not give you the right to do an aveira and speak about them.
2. Think if really transgressed – Before getting something off one's chest the speaker has to make sure that the person really did something bad to them. Maybe they upset us because we did something worse to them.
3. Accuracy – This condition is very important. Don't make a mountain out of a molehill. Especially when speaking to a spouse about children, we do not want to cause an overly harsh reaction.
4. Reproof beforehand – This halacha is more relevant in a case where we are telling other people to avoid association with a certain person. Then one must first speak to the alleged transgressor. However if someone has hurt us and we are trying to alleviate the pain caused giving them tochacha might just make matters worse. One must decide based on the circumstances. However, if possible we should try to speak to them first for a different reason. At times we miss read the situation, and if we speak to the person about it we will see that in truth they did not mean to hurt us at all. If one tries giving them tochacha and they maintain their position then you have fulfilled your obligation.
5. Beneficial intentions – Alleviating anguish is considered a beneficial intention. However we should be sure that this is really what is motivating us, and not revenge, belittling the other person, the need to complain, or another negative midda. If you have a difficult time functioning i.e. you have trauma, this is a sign that this is daga b'lev ish. On the other hand if you tell more than one person or rely on this leniency frequently you have shown your motivations are not positive.
6. Utilizing ways other than lashon hara – Certainly preferable but not always possible. Use your discretion. If possible it is preferable to say the story without mentioning any names, but in general this will not ease the anguish of what happened.
7. Causing no additional damage – This is very important. Choose your listener carefully. If you know that she may over react, then find someone else to be your confidant. [Some people are very bad at holding secrets. Telling them is like telling the NY Times. This type of personality does not make for a good confidant. It is forbidden to relay information like this to individuals who are not careful regarding the halachos of lashon hara].
The Reason For This Leniency and It's Practical Ramifications
Some explain this halacha as follows: When the person involved transgressed by doing an action which causes you anguish, to some extent hey take on the status of a rodef, someone who is chasing after you to hurt you. Under such conditions, you have a right to dispel the pain caused by their actions by relating the story to others. According to this understanding one would only be permitted to related the lashon hara if the person who upset you actually transgressed in the process (Nesiv Chaim).
Others explain that even if the person involved has not transgressed against you, a person has a right to emotional stability. This is called positive intentions and is not considered lashon hara (Chelkas Binyamin).
Halacha Lma'aseh
The Chafetz Chaim brought that it is efshar, possible, that letting off steam might be considered beneficial intention. The Chafetz Chaim chose his words carefully. Why does he phrase this halacha in such a way?
Rav Hominer who wrote the sefer Ikrei Dinim (10,119) quotes all of the other dinim the Chafetz Chaim wrote in this section but leaves this halacha out. He understood that since the Chafetz Chaim wrote this as efshar, a possibility and not as a definite halacha, it is not l'maaseh. The reason for this is it could be used frequently and could cause a michshol (letter from Rav Hominer cited in Zeh Hashulchan 1). This is also the opinion of HaGaon Rav Shternbuch shlita and HaGaon Rav Azriel Aeurbach shlit"a.
Rav Hominer also adds that it is extremely difficult to make sure and fufill all seven tanayim needed to permit speaking lashon hara in this fashion.
The Nesiv Chaim however brings a number of proofs that the lashon of efshar does not mean that the Chafetz Chaim was in doubt regarding this issue and did not consider it to be halachah, rather efshar only means that no one else said this, i.e. it is a chidush of the Chafetz Chaim, but it is halacha lmaaseh. However at the end of his sefer he brings proofs that sometimes efshar means possible and sometimes it means definitely. Chazon Ish and other gedolim would sometimes write efshar as a sign of humility, even when they held a certain way l'halachah.
The two opinions can be reconciled as follows. One should only use this heter sparingly, for otherwise it will certainly be a michshol and cause people to speak lashon hara in other circumstances. However when a person really needs to let off steam and the applicable conditions have been met, then one may use this heter, as long as he proceeds with caution.
Even when using this heter one must be careful that the damage will not outweigh the gain. The Sefer Chasidim (655) brings a very nice asmachta from the pasuk "In night there are tears and in the morning joy". Often at night something seems tragic but when we wake up we can't remember what was bothering us. Saying lashon hara could ruin someone's reputation and can only be justified if the emotional pain caused is great (Marpeh Lashon 8, page 206).
Husband and Wife
Rav Shternbuch told me that his father wrote a letter to the Chafetz Chaim asking if one spouse could say lashon hara to the other since we have a principle ishto k'gufo. The Chafetz Chaim replied negatively.
Nonetheless Rav Hutner said part of a husband's responsibility for his wife's emotional welfare, and therefore must be that he can hear out her problems. However that is only if he follows all of the other conditions of shemiras halashon (10,2), e.g. that he has intention for toeles.
At times it is better to have an outside confidant if possible since it can put a damper on the relationship if spouses are frequently letting off steam to each other.
Spouses should be especially careful when speaking about their children. A husband or wife might over react and punish more than is deserving. Hitting should almost never be applied today.
The Chafetz Chaim (8,10) specifically says that spouses should not relate to each other everything that someone did to them for this will cause machlokes.
Summation
1. Even though the Chafetz Chaim notes the possibility of a heter to speak lashon hara to remove emotional pain, it is far from a straightforward issue.
2. One can only rely on this leniency if all seven conditions are met.
3. Even then it can only be used occasionally when one really feels great anguish about what happened.
4. The toeless of this shiur is if we are able to remember before speaking that there are conditions required. Something which is on our minds makes and impression on us. If we remember the issue, hopefully we will refrain with more frequency from speaking lashon hara.
Introduction -The Torah View of Letting Off Steam
There are those great individuals who can hack it. I once asked my Rosh Yeshiva Rav Tzvi Kushalefsky how he dealt with the bizyonos of fund raising. He told me, "Bizyonos, that's great!" Not all of us can stomach insults this well.
The Chazon Ish said every period in history has a disease which can't be cured. In our times this is low self esteem. Society has turned us into numbers, and has taken away our sense of self. As a result we often feel lousy about ourselves, that we are good for nothing.
We should not think less of ourselves because we have this feeling. Rav Shach used to say about himself, "At times I feel so low I want to take my Gemara and throw it out the window. During these times we have to strengthen ourselves, and try to hold on until "the good times start." How do we do this?
In recent times psychologists have stumbled upon a number of concepts which have been available in Torah sources for thousands of years. Especially sefer Mishle is packed with wisdom that can enhance many areas of our lives greatly.
The pasuk in Mishle (12,25 [same as that famous vacation day on the American calendar]) says "If you have troubles in your heart, yesichena, The Gemara (Yuma 75a and Sota 42b) writes that some explain that this means one should take it off his mind (hesach hadaas) and some explain this to mean talk to others (sicha).
The Anaf Yosef in Yuma (75a [top of page]) explains that when a person has something bothering him it is heavy in his heart. By speaking it out, he gets it off his chest and once it is out he feels much better. We even find that a person wanted to give a harsh retaliation but if he speaks about it he will not feel such a push to do so.
The Anaf Yosef adds a fascinating point - that we can learn this concept from Hashem. The pasuk says "Hashem was conciliated about that which he spoke about that [punishment] which he spoke about His nation [Klal Yisrael]. These pasukim are meant to teach us the power of getting upset feelings off of our chests.
The Riff (Sota 42b) says that there is really no dispute. If a person has something bothering them he should tell it to a friend. They will help him find a positive side to the situation and that will take their mind off the problem. This is why the pasuk ends "for they will say a good thing to them".
The Maharasha (Sota 42b) adds that the end of the pasuk says "A good word can make someone happy." The Maharasha explains that the pasuk is specifically talking about telling people divrei Torah which give them simcha. Sometimes the right vort can reframe a situation and help a person see things in a new light. In fact the Ramban says that this is the pshat in Nechama, is reframing a situation.
The Malbim however says the pasuk means put positive thought in their mind. A good word can mean telling the person an honest compliment. If a person feels lousy about themselves, at times showing them they are not so bad can really pick them up. Listening what they have to say and get it off their chest, together with telling them a good word to make them feel better is a two pronged attack to fight depression.
The worst thing you could say to a person who has problems is, "It’s not so bad." Some people, especially after spending time in yeshiva or seminary make the mistake that the best thing to tell their friends who have problems is, "Get a hold of yourself, Have more bitachon!" There could be no greater error.
Generally a person just has to be heard out and they will feel better letting off steam and getting the issues off their chest. However this often involves hearing lashon hara. In these instances may she say what she needs and may one listen to what her friend has to say?
S*T*A*R*B*U*C And The Seven Conditions For Relaying Lashon Hara
In Chapter ten of Sefer Chafetz Chaim, the Chafetz Chaim writes seven conditions needed to speak lashon hara l'toeles:
1. See [the incident yourself]
2. Think [if really transgressed].
3. Accuracy [don't exaggerate story]
4. Reproof [to the transgressor beforehand].
5. Beneficial [intentions of speaker].
6. Utilizing [ways other than lashon hara].
7. Causing [no additional damage].
The acronym is S*T*A*R*B*U*C. One of the hardest things about shemiras halsahon is remembering these seven conditions. If you remember this acronym of S*T*A*R*B*U*C you have a powerful tool to guard your tongue. [The coffee store itself is problematic since it sells non – kosher items, but it's name makes for a good acronym].
At the end of the chapter (10,14) the Chafetz Chaim sums up these seven principles. In a footnote on the fifth principle, that the speaker should have in mind toeles, the Chafetz Chaim adds a footnote, "Efshar (It could be) that if one's intention is to remove worry from his heart, this is considered positive intention.
As explained in the introduction Chazal say if a person has worries in his heart he should speak to others (Yuma 75a). Based on this the Chafetz Chaim writes that this may be considered beneficial intentions. However one should be careful to stick to all of the above mentioned seven conditions.
(Rabbi Travis is Rosh Kollel of Kollel Toras Chaim in Yerushalayim and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy – A Daily Tefilla Companion" a practical daily guide to improving one's prayers, available from Feldheim Publishers.)
Using the Seven Conditions to Let Off Steam
Are these seven conditions applicable? Let's analyze the following question and go through them one by one. A mother is about to leave the house to a simcha and her sweet teenage son sets up a prank when she opens the door he pulls a string and a cup of mud spills on her. She doesn’t have another clean outfit and cannot attend the simcha. Can she tell her husband what happened?
1. See yourself – Very crucial. Just because someone else did an aveira and told you rechilus about yourself, does not give you the right to do an aveira and speak about them.
2. Think if really transgressed – Before getting something off one's chest the speaker has to make sure that the person really did something bad to them. Maybe they upset us because we did something worse to them.
3. Accuracy – This condition is very important. Don't make a mountain out of a molehill. Especially when speaking to a spouse about children, we do not want to cause an overly harsh reaction.
4. Reproof beforehand – This halacha is more relevant in a case where we are telling other people to avoid association with a certain person. Then one must first speak to the alleged transgressor. However if someone has hurt us and we are trying to alleviate the pain caused giving them tochacha might just make matters worse. One must decide based on the circumstances. However, if possible we should try to speak to them first for a different reason. At times we miss read the situation, and if we speak to the person about it we will see that in truth they did not mean to hurt us at all. If one tries giving them tochacha and they maintain their position then you have fulfilled your obligation.
5. Beneficial intentions – Alleviating anguish is considered a beneficial intention. However we should be sure that this is really what is motivating us, and not revenge, belittling the other person, the need to complain, or another negative midda. If you have a difficult time functioning i.e. you have trauma, this is a sign that this is daga b'lev ish. On the other hand if you tell more than one person or rely on this leniency frequently you have shown your motivations are not positive.
6. Utilizing ways other than lashon hara – Certainly preferable but not always possible. Use your discretion. If possible it is preferable to say the story without mentioning any names, but in general this will not ease the anguish of what happened.
7. Causing no additional damage – This is very important. Choose your listener carefully. If you know that she may over react, then find someone else to be your confidant. [Some people are very bad at holding secrets. Telling them is like telling the NY Times. This type of personality does not make for a good confidant. It is forbidden to relay information like this to individuals who are not careful regarding the halachos of lashon hara].
The Reason For This Leniency and It's Practical Ramifications
Some explain this halacha as follows: When the person involved transgressed by doing an action which causes you anguish, to some extent hey take on the status of a rodef, someone who is chasing after you to hurt you. Under such conditions, you have a right to dispel the pain caused by their actions by relating the story to others. According to this understanding one would only be permitted to related the lashon hara if the person who upset you actually transgressed in the process (Nesiv Chaim).
Others explain that even if the person involved has not transgressed against you, a person has a right to emotional stability. This is called positive intentions and is not considered lashon hara (Chelkas Binyamin).
Halacha Lma'aseh
The Chafetz Chaim brought that it is efshar, possible, that letting off steam might be considered beneficial intention. The Chafetz Chaim chose his words carefully. Why does he phrase this halacha in such a way?
Rav Hominer who wrote the sefer Ikrei Dinim (10,119) quotes all of the other dinim the Chafetz Chaim wrote in this section but leaves this halacha out. He understood that since the Chafetz Chaim wrote this as efshar, a possibility and not as a definite halacha, it is not l'maaseh. The reason for this is it could be used frequently and could cause a michshol (letter from Rav Hominer cited in Zeh Hashulchan 1). This is also the opinion of HaGaon Rav Shternbuch shlita and HaGaon Rav Azriel Aeurbach shlit"a.
Rav Hominer also adds that it is extremely difficult to make sure and fufill all seven tanayim needed to permit speaking lashon hara in this fashion.
The Nesiv Chaim however brings a number of proofs that the lashon of efshar does not mean that the Chafetz Chaim was in doubt regarding this issue and did not consider it to be halachah, rather efshar only means that no one else said this, i.e. it is a chidush of the Chafetz Chaim, but it is halacha lmaaseh. However at the end of his sefer he brings proofs that sometimes efshar means possible and sometimes it means definitely. Chazon Ish and other gedolim would sometimes write efshar as a sign of humility, even when they held a certain way l'halachah.
The two opinions can be reconciled as follows. One should only use this heter sparingly, for otherwise it will certainly be a michshol and cause people to speak lashon hara in other circumstances. However when a person really needs to let off steam and the applicable conditions have been met, then one may use this heter, as long as he proceeds with caution.
Even when using this heter one must be careful that the damage will not outweigh the gain. The Sefer Chasidim (655) brings a very nice asmachta from the pasuk "In night there are tears and in the morning joy". Often at night something seems tragic but when we wake up we can't remember what was bothering us. Saying lashon hara could ruin someone's reputation and can only be justified if the emotional pain caused is great (Marpeh Lashon 8, page 206).
Husband and Wife
Rav Shternbuch told me that his father wrote a letter to the Chafetz Chaim asking if one spouse could say lashon hara to the other since we have a principle ishto k'gufo. The Chafetz Chaim replied negatively.
Nonetheless Rav Hutner said part of a husband's responsibility for his wife's emotional welfare, and therefore must be that he can hear out her problems. However that is only if he follows all of the other conditions of shemiras halashon (10,2), e.g. that he has intention for toeles.
At times it is better to have an outside confidant if possible since it can put a damper on the relationship if spouses are frequently letting off steam to each other.
Spouses should be especially careful when speaking about their children. A husband or wife might over react and punish more than is deserving. Hitting should almost never be applied today.
The Chafetz Chaim (8,10) specifically says that spouses should not relate to each other everything that someone did to them for this will cause machlokes.
Summation
1. Even though the Chafetz Chaim notes the possibility of a heter to speak lashon hara to remove emotional pain, it is far from a straightforward issue.
2. One can only rely on this leniency if all seven conditions are met.
3. Even then it can only be used occasionally when one really feels great anguish about what happened.
4. The toeless of this shiur is if we are able to remember before speaking that there are conditions required. Something which is on our minds makes and impression on us. If we remember the issue, hopefully we will refrain with more frequency from speaking lashon hara.
Saturday, December 26, 2009
Signs From Above, How Hash-m Saved Yaakov F. During and After the Holocaust
Written by Rabbi Daniel Yaakov Travis
As a Rosh Kollel I have the opportunity to meet many people. Sometimes they have stories of hasgacha to tell, and I am always interested to have a new glimpse on how Hash-m is running the world. The following stories were told to me in Borough Park by Yaakov F., a Holocaust survivor.
A Fallen Wall
In 1944 on the third of Sivan the Nazis ym"s took Yaakov from Hungary to Auschwitz, together with his whole family. When they arrived, the Nazi's called out that all metal workers like blacksmiths and jewelers should step out. Yaakov's brother pushed Yaakov, who was a watchmaker, out of the line.
On Issru Chag Shavuos, the eighth of Sivan, the Nazi's transported Yaakov to the train station. Together with five hundred other people they were taken to a concentration camp at Funfteichen, where the Nazi's ran a large manufacturing plant, which produced ammunition to help run the Nazi machine. Each day they were rationed only two slices of bread to eat, and after an exhausting day of slave labor sometimes Yaakov was so hungry and tired he felt he was about to die.
Yaakov heard what had happened to the other Jews of his town and the rest of Klal Yisrael. On leil Shabbos the 26th of Sivan his emotions erupted and he cried all night about what was happening to the Jewish people. The next morning, the Nazis summoned him to the daily six-kilometer walk to the manufacturing plant, where Yaakov worked wiring bunkers for early warning attacks.
While he was working, Yaakov was davening the Shabbos morning tefillah. During his prayers he remembered how but a few weeks ago how he was davening in his shul in Hungry. In his heart, he felt a great yearning for his kehila, and his prayers were filled with passion.
Suddenly in the middle of birkas krias shema a wagon crashed into the wall near where he was working. Yaakov was buried underneath the wall. Fellow Jewish workers dragged him out from under the rubble.
Someone near Yaakov whispered to him that "zechus avos" saved him. He was immediately taken to a hospital on a stretcher, and diagnosed with numerous fractures. After four or five weeks, he returned to work.
After a week back, Yaakov realized he was not healthy enough to work, and they admitted him to the hospital. While he was their in the hospital, on Tisha B'Av a Chasidhe Yid from Poland in the bed next to him was fasting. He saw that Yaakov was not eating, but he forbid him from fasting.
While Yaakov was in the hospital, the concentration camp where he was went through a cleaning process. Whoever they considered unhealthy, the Nazis sent for transport to be killed. Although Yaakov was not well and should have been placed on that transport, a Jewish doctor vouched that he was healthy, saving Yaakov.
That winter Yaakov was liberated from the concentration camp.
A Falling Ceiling
Eight years after Yaakov gained his freedom from the concentration camp, he was renting a room in Williamsburg. That day he had an extremely pressing matter to take care of and had to daven at home. He put on his tallis and tefillin and started Shachris in the living room.
During Pesukei D'Zimra, for no reason, he got up and walked into a room into the apartment that he had never entered before. He noticed something interesting nearby, and went to look at it. After half a minute started to go back to the place where he was davening.
A few seconds latter, the entire ceiling collapsed in the place where he had been davening previously. Had Yaakov been standing in the place he was before, he would surely have been seriously injured or killed. Furthermore, since the other occupant was out of the apartment for an extended period there would have been no one to pull him out from the rubble.
Yaakov realized that a great miracle had taken place. For absolutely no reason he had moved away from the place he was standing a few seconds ago. Yaakov continued his davening with a tremendous joy that once again he had merited to been saved.
When the construction workers came to fix the ceiling they noted that rain had been seeping in to the ceiling for years, and this had weakened the structure of the roof. After years of seeping in the structure were weakened to the point where it could no longer could hold up and just collapsed. Yaakov related to many people the story of Hash-m had miraculously saved him.
Yaakov told me these two stories and asked me what I thought about them. I replied that I am not a Navi, but I think that it is significant that both times he was saved while he was engaged in tefilah. Chazal tell us that whenever a person mentions Hash-m's name He is their to help us, and to me it seemed that these two incidents brought out this quite clearly.
Walls and ceilings are man made, and at any moment, they could fall and kill us. Who holds them up and saves us from harm – only Hash-m who created the heaven and earth. May we always be able to recognize His involvement with our lives, even without walls or ceiling collapsing on us.
As a Rosh Kollel I have the opportunity to meet many people. Sometimes they have stories of hasgacha to tell, and I am always interested to have a new glimpse on how Hash-m is running the world. The following stories were told to me in Borough Park by Yaakov F., a Holocaust survivor.
A Fallen Wall
In 1944 on the third of Sivan the Nazis ym"s took Yaakov from Hungary to Auschwitz, together with his whole family. When they arrived, the Nazi's called out that all metal workers like blacksmiths and jewelers should step out. Yaakov's brother pushed Yaakov, who was a watchmaker, out of the line.
On Issru Chag Shavuos, the eighth of Sivan, the Nazi's transported Yaakov to the train station. Together with five hundred other people they were taken to a concentration camp at Funfteichen, where the Nazi's ran a large manufacturing plant, which produced ammunition to help run the Nazi machine. Each day they were rationed only two slices of bread to eat, and after an exhausting day of slave labor sometimes Yaakov was so hungry and tired he felt he was about to die.
Yaakov heard what had happened to the other Jews of his town and the rest of Klal Yisrael. On leil Shabbos the 26th of Sivan his emotions erupted and he cried all night about what was happening to the Jewish people. The next morning, the Nazis summoned him to the daily six-kilometer walk to the manufacturing plant, where Yaakov worked wiring bunkers for early warning attacks.
While he was working, Yaakov was davening the Shabbos morning tefillah. During his prayers he remembered how but a few weeks ago how he was davening in his shul in Hungry. In his heart, he felt a great yearning for his kehila, and his prayers were filled with passion.
Suddenly in the middle of birkas krias shema a wagon crashed into the wall near where he was working. Yaakov was buried underneath the wall. Fellow Jewish workers dragged him out from under the rubble.
Someone near Yaakov whispered to him that "zechus avos" saved him. He was immediately taken to a hospital on a stretcher, and diagnosed with numerous fractures. After four or five weeks, he returned to work.
After a week back, Yaakov realized he was not healthy enough to work, and they admitted him to the hospital. While he was their in the hospital, on Tisha B'Av a Chasidhe Yid from Poland in the bed next to him was fasting. He saw that Yaakov was not eating, but he forbid him from fasting.
While Yaakov was in the hospital, the concentration camp where he was went through a cleaning process. Whoever they considered unhealthy, the Nazis sent for transport to be killed. Although Yaakov was not well and should have been placed on that transport, a Jewish doctor vouched that he was healthy, saving Yaakov.
That winter Yaakov was liberated from the concentration camp.
A Falling Ceiling
Eight years after Yaakov gained his freedom from the concentration camp, he was renting a room in Williamsburg. That day he had an extremely pressing matter to take care of and had to daven at home. He put on his tallis and tefillin and started Shachris in the living room.
During Pesukei D'Zimra, for no reason, he got up and walked into a room into the apartment that he had never entered before. He noticed something interesting nearby, and went to look at it. After half a minute started to go back to the place where he was davening.
A few seconds latter, the entire ceiling collapsed in the place where he had been davening previously. Had Yaakov been standing in the place he was before, he would surely have been seriously injured or killed. Furthermore, since the other occupant was out of the apartment for an extended period there would have been no one to pull him out from the rubble.
Yaakov realized that a great miracle had taken place. For absolutely no reason he had moved away from the place he was standing a few seconds ago. Yaakov continued his davening with a tremendous joy that once again he had merited to been saved.
When the construction workers came to fix the ceiling they noted that rain had been seeping in to the ceiling for years, and this had weakened the structure of the roof. After years of seeping in the structure were weakened to the point where it could no longer could hold up and just collapsed. Yaakov related to many people the story of Hash-m had miraculously saved him.
Yaakov told me these two stories and asked me what I thought about them. I replied that I am not a Navi, but I think that it is significant that both times he was saved while he was engaged in tefilah. Chazal tell us that whenever a person mentions Hash-m's name He is their to help us, and to me it seemed that these two incidents brought out this quite clearly.
Walls and ceilings are man made, and at any moment, they could fall and kill us. Who holds them up and saves us from harm – only Hash-m who created the heaven and earth. May we always be able to recognize His involvement with our lives, even without walls or ceiling collapsing on us.
Friday, December 25, 2009
Redemption Through Prayer Yaakov Avinu Shows Us How Tefilah is the Key to All Success
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Help From Nothing
"And Yaakov left (Vayetze) Be'er Sheva and went to Charan" (Bereshis 28,10).
The Medrash explains the deeper significance of this pasuk. After leaving Be'er Sheva, Yaakov met up with Eliphaz, who was sent by Eisav to kill him. Yaakov convinced Eliphaz that since a poor person is considered dead, Eliphaz should take all of Yaakov's money, and thus fulfill his father’s command without killing him. Eliphaz agreed and left Yaakov penniless.
Although Yaakov had escaped mortal danger, he now faced a different problem. He was looking for a wife, but did not have a penny to his name. Who would marry him in his dire financial situation?
The Medrash cites the pasuk "…from nothing (ayin) my help will come. My help comes from Hashem who made the heavens and the earth" (Tehillim). Just as the Almighty created the universe from nothing (ayin), He can bring each person's individual salvation from nothing (ayin). Yaakov focused on ayin and Hashem helped him.
On a deeper level, Yaakov recognized that he was in fact ayin, that he had no part in his personal salvation and everything was in Hashem's hands. Thanks to this profound level of bitul, the Almighty helped Yaakov and saved him from his distress.
The Birth Pains of Moshiach
Based on this interpretation of the Medrash, we can understand why the final redemption must be a painful process – the chevlei Moshiach. In order for Moshiach to come, we must first recognize that we are ayin, and that only Hashem can save us. Only when we realize that any other form of hope is futile, will the Almighty bring the Moshiach.
In light of the fact that Eretz Yisrael is in great danger today, we may be tempted to hope that America or the Israeli army will come to our aid. Chazal tell us that such an outlook will hinder the coming of Moshiach. Our sole chance of redemption is through the recognition that salvation can only come from Above.
Many of us are extremely invested in believing that we determine our own success by our own efforts, or that political and military machinations have the power to overcome our enemies. It is painful for us to let go of these deeply entrenched misconceptions.
Yet the Mishna at the end of Sotah states clearly that Moshiach will only come when we recognize that we can depend on nothing and no one other than our Father in Heaven. All of the tribulations that the Jewish people face can disappear in an instant. If we strengthen our emunah that there is no such thing as nature and that only Hashem runs the world, we will merit seeing miracles greater than those of Yetyzias Mitzrayim.
Torah Protection
Focusing on the fact that one's help can only come from Hashem is the key to salvation. Chazal tell us that one should concentrate on the idea of ein od milvado, that there is no entity besides Hashem that has the ability to either cause harm or provide protection. In addition, there are two other powerful tools that every Jew has at his disposal.
The first is Torah learning, which has the power to protect one from danger. The Torah writes that after Eisav lost the berachos, he commented that he would wait until the death of Yitzchak to avenge Yaakov's actions.
Perhaps he delayed his revenge to avoid upsetting Yitzchak Avinu. Yet Targum Yonason ben Uziel offers a deeper insight. He explains that Eisav knew that Torah learning protects a person, and that as long as Yaakov was engrossed in limud HaTorah, Eisav could not harm a hair on his head. Since a mourner is forbidden to learn Torah, Eisav planned to kill Yaakov during the period of aveilos, when he would not have the merit of Torah to protect him.
Torah with Tefilah
On his way to Charan Yaakov Avinu passed by Yerushalayim but did not stop to daven. How could he embark on on his quest to find a wife without prayer? What was he thinking by this omission?
Yaakov had just completed 14 years of uninterrupted learning in the Yeshiva of Shem and Ever. He thought that the merit of his Torah learning would surely be sufficient to help him succeed in any endeavor. However, Hashem showed Yaakov that Torah learning without tefilah is insufficient.
Many gedolei Torah testified that their greatness in Torah came because of tefilah. The Netziv of Volozhin was known for his great passion while reciting the prayer of Ahava Rabba. He testified that if he did not say this prayer with fervor, he did not see success in his Torah learning on that day.
Rav Chaim Brisker once did not show up for a shiur. Rav Chaim took his shiur very seriously and if he missed it, there must have been a very good reason. His talmidim were curious what supremely important circumstance had caused the Rav to miss shiur.
Rav Chaim Brisker later revealed to Rav Isser Zalman Meltzer that he had not davened with sufficient concentration that morning. Rav Chaim only wanted to teach Torah that was 100 percent emes, and was afraid that without the proper tefilah he could fall short of the truth. Therefore he skipped the shiur.
Yaakov Avinu's actions are a lesson for us today. If we want to have success in Torah we must strengthen ourselves in tefilah. We should make an effort to daven for success in Torah. This includes making the effort to say the yehi ratzon on entering and leaving a Beis Medrash, which the Rambam considers a chiyuv.
Money in the Bank
Yaakov Avinu davened that Hashem would be with him and assure him sufficient parnasa. Yaakov knew that without this guarantee, he might not deserve his sustenance, and it might come at the expense of the merit of his mitzvos.
The Medrash explains that the Almighty answered all of Yaakov's tefilos in the affirmative, except He was not willing to guarantee him his parnasa. Hashem wants to hear the tefilos of tzadikim every day. Therefore He would not promise Yaakov his daily sustenance in advance.
After the snake enticed Chavah to eat from the aitz hada'as, he was punished that he would have to eat dirt forever more. Seemingly, this is reward and not punishment. Dirt is a boundless and freely available resource, and the snake would never be short of food.
The snake’s true punishment was that he no longer needed to ask for his sustenance, and was provided for without Divine assistance. In doing so he lost all connection to the Almighty. To avoid this terrible fate, we must not to lose our connection to our Maker by forgetting that He is the source of everything, even if we apparently have enough resources to take care of all of our physical needs.
While Yaakov Avinu was sleeping he dreamt about a sulam, ladder, which was planted on the ground and extended into the Heavens. The gematria of sulam is 136, the same as the word mammon, money. Chazal were hinting to us that if use our financial resources for Heavenly pursuits, then they will lift us upward. However if we use them for worldly pursuits then our money will cause us to sink downwards.
We must constantly daven to Hashem for all of our needs. Yaakov Avinu taught us to pray that Hashem will help us recognize that He alone runs the world and protects us, that we should have success in Torah, and that we should use our resources to serve Him properly.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Help From Nothing
"And Yaakov left (Vayetze) Be'er Sheva and went to Charan" (Bereshis 28,10).
The Medrash explains the deeper significance of this pasuk. After leaving Be'er Sheva, Yaakov met up with Eliphaz, who was sent by Eisav to kill him. Yaakov convinced Eliphaz that since a poor person is considered dead, Eliphaz should take all of Yaakov's money, and thus fulfill his father’s command without killing him. Eliphaz agreed and left Yaakov penniless.
Although Yaakov had escaped mortal danger, he now faced a different problem. He was looking for a wife, but did not have a penny to his name. Who would marry him in his dire financial situation?
The Medrash cites the pasuk "…from nothing (ayin) my help will come. My help comes from Hashem who made the heavens and the earth" (Tehillim). Just as the Almighty created the universe from nothing (ayin), He can bring each person's individual salvation from nothing (ayin). Yaakov focused on ayin and Hashem helped him.
On a deeper level, Yaakov recognized that he was in fact ayin, that he had no part in his personal salvation and everything was in Hashem's hands. Thanks to this profound level of bitul, the Almighty helped Yaakov and saved him from his distress.
The Birth Pains of Moshiach
Based on this interpretation of the Medrash, we can understand why the final redemption must be a painful process – the chevlei Moshiach. In order for Moshiach to come, we must first recognize that we are ayin, and that only Hashem can save us. Only when we realize that any other form of hope is futile, will the Almighty bring the Moshiach.
In light of the fact that Eretz Yisrael is in great danger today, we may be tempted to hope that America or the Israeli army will come to our aid. Chazal tell us that such an outlook will hinder the coming of Moshiach. Our sole chance of redemption is through the recognition that salvation can only come from Above.
Many of us are extremely invested in believing that we determine our own success by our own efforts, or that political and military machinations have the power to overcome our enemies. It is painful for us to let go of these deeply entrenched misconceptions.
Yet the Mishna at the end of Sotah states clearly that Moshiach will only come when we recognize that we can depend on nothing and no one other than our Father in Heaven. All of the tribulations that the Jewish people face can disappear in an instant. If we strengthen our emunah that there is no such thing as nature and that only Hashem runs the world, we will merit seeing miracles greater than those of Yetyzias Mitzrayim.
Torah Protection
Focusing on the fact that one's help can only come from Hashem is the key to salvation. Chazal tell us that one should concentrate on the idea of ein od milvado, that there is no entity besides Hashem that has the ability to either cause harm or provide protection. In addition, there are two other powerful tools that every Jew has at his disposal.
The first is Torah learning, which has the power to protect one from danger. The Torah writes that after Eisav lost the berachos, he commented that he would wait until the death of Yitzchak to avenge Yaakov's actions.
Perhaps he delayed his revenge to avoid upsetting Yitzchak Avinu. Yet Targum Yonason ben Uziel offers a deeper insight. He explains that Eisav knew that Torah learning protects a person, and that as long as Yaakov was engrossed in limud HaTorah, Eisav could not harm a hair on his head. Since a mourner is forbidden to learn Torah, Eisav planned to kill Yaakov during the period of aveilos, when he would not have the merit of Torah to protect him.
Torah with Tefilah
On his way to Charan Yaakov Avinu passed by Yerushalayim but did not stop to daven. How could he embark on on his quest to find a wife without prayer? What was he thinking by this omission?
Yaakov had just completed 14 years of uninterrupted learning in the Yeshiva of Shem and Ever. He thought that the merit of his Torah learning would surely be sufficient to help him succeed in any endeavor. However, Hashem showed Yaakov that Torah learning without tefilah is insufficient.
Many gedolei Torah testified that their greatness in Torah came because of tefilah. The Netziv of Volozhin was known for his great passion while reciting the prayer of Ahava Rabba. He testified that if he did not say this prayer with fervor, he did not see success in his Torah learning on that day.
Rav Chaim Brisker once did not show up for a shiur. Rav Chaim took his shiur very seriously and if he missed it, there must have been a very good reason. His talmidim were curious what supremely important circumstance had caused the Rav to miss shiur.
Rav Chaim Brisker later revealed to Rav Isser Zalman Meltzer that he had not davened with sufficient concentration that morning. Rav Chaim only wanted to teach Torah that was 100 percent emes, and was afraid that without the proper tefilah he could fall short of the truth. Therefore he skipped the shiur.
Yaakov Avinu's actions are a lesson for us today. If we want to have success in Torah we must strengthen ourselves in tefilah. We should make an effort to daven for success in Torah. This includes making the effort to say the yehi ratzon on entering and leaving a Beis Medrash, which the Rambam considers a chiyuv.
Money in the Bank
Yaakov Avinu davened that Hashem would be with him and assure him sufficient parnasa. Yaakov knew that without this guarantee, he might not deserve his sustenance, and it might come at the expense of the merit of his mitzvos.
The Medrash explains that the Almighty answered all of Yaakov's tefilos in the affirmative, except He was not willing to guarantee him his parnasa. Hashem wants to hear the tefilos of tzadikim every day. Therefore He would not promise Yaakov his daily sustenance in advance.
After the snake enticed Chavah to eat from the aitz hada'as, he was punished that he would have to eat dirt forever more. Seemingly, this is reward and not punishment. Dirt is a boundless and freely available resource, and the snake would never be short of food.
The snake’s true punishment was that he no longer needed to ask for his sustenance, and was provided for without Divine assistance. In doing so he lost all connection to the Almighty. To avoid this terrible fate, we must not to lose our connection to our Maker by forgetting that He is the source of everything, even if we apparently have enough resources to take care of all of our physical needs.
While Yaakov Avinu was sleeping he dreamt about a sulam, ladder, which was planted on the ground and extended into the Heavens. The gematria of sulam is 136, the same as the word mammon, money. Chazal were hinting to us that if use our financial resources for Heavenly pursuits, then they will lift us upward. However if we use them for worldly pursuits then our money will cause us to sink downwards.
We must constantly daven to Hashem for all of our needs. Yaakov Avinu taught us to pray that Hashem will help us recognize that He alone runs the world and protects us, that we should have success in Torah, and that we should use our resources to serve Him properly.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
Thursday, December 24, 2009
The Art of Forgetting, Yosef Hatzadik Overcomes the Challenges of Mitzrayim
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Away From Home
"And Yosef called his firstborn Menashe [explaining that] 'The Almighty has made me forget all of my toil, and all of my father's house'" (Bereshis 41,51).
Yosef Hatzadik had endured a lot of hardship in his life. After his own brothers sold him into slavery, he was resold many times, pursued by Potiphar's wife, and finally thrown into a dungeon, where he languished for many years. Apparently, the source of his strength to go on was the unshakable emuna he had imbibed from Yaakov Avinu in his youth.
Yet we find that Yosef called his firstborn son Menashe, because he "forgot his father's house." Considering the outstanding chinuch that Yosef received from his father why would he choose such a name? Shouldn’t he have expressed anguish at his disconnection from his father's home?
Yaakov Avinu educated the young Yosef to be a tzadik and to live a life of complete holiness. However, as an adult, Yosef found that the Almighty had placed him in a position of great governmental power and prestige. This was nothing like the lifestyle for which Yaakov Avinu had groomed him.
Yosef understood that if the Almighty had made him Pharaoh’s prime minister, this was surely His will. But how could he reconcile himself to the fact that the destiny The Almighty had chosen for him was so vastly different from what his beloved father Yaakov had envisaged?
Yosef hatzadik had to rise to the challenge and change his attitude to become what was expected of one of Pharaoh’s inner circle. The only way that he could successfully accomplish this was to "forget" what he learned in his father's home. He accepted this challenge, and was able to adapt to this position as No. 2 in Mitzrayim.
Life After Death
At the end of Meseches Tamid we find "If a person wants to live he should kill himself." The commentators struggle to understand this baffling statement. How can life come through causing one’s own death?
The Brisker Rav explains that a person may encounter terrible and arduous trials in this world. In such cases, if he focuses on the pain he is experiencing, he will not be able to get on with life. Under such conditions, he has no choice other than to “deaden” himself in order to do what is necessary to survive, despite the excruciating pain.
Although the Brisker Rav was able to escape the slaughter of the Holocaust, his wife and three of his children suffered brutal deaths. After such a shattering loss, the pain was overwhelming. The only way that the Brisker Rav could continue with life was to separate from the feelings of the past, and start afresh in the present.
Rav Eliyah Lopian explained that even the greatest tzadikim have difficult making this break from their emotions. Rav Yochanan experienced overwhelming trials. All 10 of his sons died young, and he would carry around the bone of his tenth son in order to comfort others in their distress.
Yet the Gemarah at the end of Sanhedrin quotes Rav Yochanan as saying "Let moshiach come, as long as I do not have to see the suffering [that will moshiach’s arrival]." Rav Yochanan could not bear the thought of the great desecration of the Almighty's honor that would take place at the end of days. Even Rav Yochanan could not separate his feelings of pain from his great longing for moshiach.
During World War II, a Jew traveled from Eretz Yisrael to England. Rav Moshe Shneider, Rav Shternbuch's Rosh Yeshiva, hurried to speak to this Jew, in order to hear what was happening to the community in Eretz Yisrael. When Rav Shneider hard that Jews in Yerushalayim were desecrating Shabbos, he began to sob uncontrollably.
The next morning he called Rav Shternbuch and told him, "Rav Moshe, did you hear what is going on in the Palace of the King? Who can imagine the great anguish of the Shechinah that there is chilul Shabbos in Yerushlayim. After hearing about this I was not able to sleep the whole night."
For a true servant of his Creator, the experience of spiritual anguish is deep and excruciating. This gives us some insight into the emotions that Yosef was prone to in Pharaoh’s palace, and yet he did not succumb to them. Yosef Hatzadik, was able to separate his emotions from his actions and conduct himself impeccably as a servant of his true King.
Even when his heart was stirred by seeing his brothers after so many years of separation, Yosef was able to control his feelings and speak to them harshly. Once Yosef had made up his mind that he would serve the Almighty no matter what, no obstacle was too great.
Daily Accounting
Another tool that helped Yosef overcome the challenges he faced in Mitzrayim was cheshbon hanefesh – a daily accounting of his deeds. The Zohar writes that there is a special place in Gan Eden for mora d'chusbana, people who undertake a regular cheshbon hanefesh. Every night before going to sleep, a person should think through the day and consider whether aspects of his conduct need improvement.
The Torah writes that everyone left the house of Potiphar and left Yosef alone. Targum Unkelus reveals the deeper meaning in these words. Each day when Yosef hatzadik was alone, he performed a cheshbon hanefesh.
While in jail, Yosef asked Pharoh's steward to have mercy on him, and to intercede on his behalf for his release. Perhaps Yosef relied on steward more than was necessary, and thought that he would bring about his release. Therefore he was punished with two extra years in jail. Yosef recognized his error through his cheshbon hanefesh, and immediately did teshuva for his lack of trust in the Almighty.
Although a person is obligated to do hishtadlus to get what he needs, he must be very careful of relying on hishtadlus too much. The Vilna Gaon believed that a person should trust fully in the Almighty and when possible, avoid doing anything. His students reported that they saw constant miracles living their life in this manner.
Although the Brisker Rav is known for being a Torah giant, Rav Shternbuch said that his level of trust in the Almighty was even more remarkable than his scholarship. Before undertaking any worldly endeavor, he would take the time to figure out if it was really necessary. The Brisker Rav felt that any action which could be avoided pulled him away from his complete trust in his Father in Heaven.
Beyond History
As we read Sefer Bereishis, we sail through thousands of years in a three-month period. When learning these parshos, we must not fall into the trap of regarding them as a quick review of Jewish history. The main focus of these parshos is to teach us yiras shamayim.
At the end of Megilas Esther it is written: "And the King Achesverosh decreed a tax on the land and the islands of the sea. And all of the acts of his power and might, and the full account of the greatness of Mordechai which the king advanced him is written in the book of chronicles of kings of Madai and Paras." This is apparently superfluous information. Why is it important that we should know this?
Rav Chatzkel Abromsky explained that if one is looking for historical documentation, the place to find it is not in Megilas Esther. Rather one should look in the chronicles of Paras and Madai to find all of the historical details. The Megilah, like the account of the Avos and Yosef and the rest of the Torah, is here only to teach us how to be true servants of the Almighty.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published as a sefer. For information about dedication opportunities contact dytravis@actcom.com.)
Wednesday, December 16, 2009
Hard Times The Torah Path will Guide us Through all Tests
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Living in Tranquility
"Yaakov wanted to live in tranquility, yet he was immediately afflicted with the apparent death of Yosef. When Tzadikim want to live in peace in this world, the Almighty responds 'Is the tranquility I have prepared for them in the next world not sufficient? They want to enjoy this world as well!" (Rashi 37,2).
Rashi's comment begs the question: Why is it so terrible if tzadikim want tranquility in this world? After all, peace of mind will further enhance their Divine service. Why did the desire for a tranquil life cause such harsh consequences for Yaakov Avinu?
The Avos laid the foundation for the character of the Jewish people for all subsequent generations. Avraham Avinu created chesed, while Yitzchak pioneered din and mesiras nefesh. What was Yaakov's role in shaping the Jewish people?
Yaakov Avinu suffered greatly throughout his life. He was driven away from home by Esav, he was nearly killed by Eliphaz, he spent 20 years living with the wicked Lavan, his daughter Dina was abducted, his wife Rachel died young, and his son Yosef was presumed dead. Yet Yaakov remained the pillar of truth and Torah and he was always steadfast in his learning, despite all of his agonizing tribulations.
For this reason, when Yaakov Avinu asked for a peaceful life, the Almighty responded that it was impossible to grant his request. Yaakov had to pave the way for learning Torah despite the great suffering and adversity that the Jewish people would face in all of the coming generations. This was Yaakov Avinu's unique task in this world. By overcoming this challenge, he earned himself and all of his descendants a special place in the World to Come.
Someone who suffers in this world can expect tranquility in the next. The Vilna Gaon once told his talmidim about the excruciating torments that a person may endure in the next world. One of his students took this terrifying shiur to heart and passed out.
When he came to, the Gaon told this talmid that the shiur need not frighten him. He had suffered greatly in this world, and would not receive such harsh treatment in the next. Each of his tribulations would detract greatly from any punishment that was due to him after leaving this world.
For the Sake of Heaven
Yaakov Avinu's son Yosef Hatzadik also endured many tribulations during his lifetime. After being sold by his brothers into slavery, he was harassed day and night by Potiphar’s wife, who wanted him to act immorally with her. She threatened him with all types of physical harm if he did not agree.
Chazal tell us that Potiphar's wife was acting l'shem shamayim. She knew that she would have descendants from Yosef and was willing to do anything in her power to actualize that vision. Unbeknownst to her, these children would be from her daughter and not her.
The words of Chazal teach us a valuable lesson. We must be very wary of good intentions, for if misguided they can cause a person to do a lot of damage, such as by embarrassing others or causing them financial loss. Sometimes the intention of l'shem shamayim can be a recipe for disaster, if not strictly bound by halacha.
The Torah writes that Eshes Potiphar wanted Yosef to lie with her, and Chazal explain that this means in the next world. Yosef understood that if he gave in to his desires he would suffer greatly in the next world. In Heaven, they would repeatedly show him the vision of how he had transgressed while he was alive.
The technological advances of the past century have brought many kinds of media into existence. All of these technologies can show or inform us about the past and the present in a way that was inconceivable in past times. What is their deeper significance?
The Chofetz Chaim explained that in the past Jews had emunah that the Almighty knows and sees everything, and that every one of our actions is recorded. As the generations got weaker in their faith, they need a more tangible metaphor for this spiritual reality. Media which capture and record sounds and images, to be replayed at a later time, are here to illustrate what it means that all our deeds are being recorded and that we will see them again when we reach the next world.
Rather than being distracted by the flashing lights and technological wizardry of these devices, we should view them as a message from Above. This is the lesson of Yosef Hatzadik: Never lose sight of the fact that the price for your actions must be paid sooner or later.
Kiruv by Example
"Yaakov lived in the land that his father had inhabited (megurei aviv)" (Bereishis 37,1).
The Medrash explains that the words megurei aviv (literally the dwelling place of his father) are a hint to the fact that Yaakov's father Yitzchak was able to influence many gerim to join the Jewish people (megurei refering to gerim converts). We know that Avraham, whose primary mida was kindness, brought many people close to the Almighty through his warm, giving nature. How did Yitzchak, whose main attribute was din and Divine justice, accomplish this?
Yitzchak Avinu did not go out and try to influence the masses like his father did. He spent most of his time in isolation, deeply consumed with his Divine service. Yet his righteousness and integrity shone so brightly that anyone who met him immediately perceived that his ways were the right path in life. The very sight of his countenance was enough to influence many people to adopt the Torah’s way.
Our Sages ask: how does one sanctify the Almighty's name? When a ben Torah is honest in his dealings and deals cordially with others, this elicits the response: "Happy are the parents who taught him Torah! Happy is the rav who taught him Torah!"
While speaking to the Almighty, Avraham asked "if there are ten tzadikim in the midst of the city, will You save it?" The Chofetz Chaim explains that the words "in the midst of the city" refer to people who have a positive influence on their place of residence. However, if the upright citizens keep to themselves, their merit will not be sufficient to save the city from destruction.
Even though Yitzchak was not actively involved with gerus and kiruv, he had a huge indirect impact which brought many people into the fold. Rav Shternbuch's Rosh Yeshiva, Rav Moshe Shneider would tell his talmidim "A Jew who walks in the streets of London with a kipa and tzitzis and acts with derech eretz influences everyone around him." This was the way of Yitzchak Avinu.
Noach was a tzadik but he did not influence others around him to follow his lead. On the other hand, Avraham and Yitzchak, each in their own way, had a major impact on their surroundings. Because of their actions, many people came to recognize the greatness of the Almighty's ways. We should learn from the Avos and do whatever we can to bring Jews closer to Torah. This is a great source of protection for ourselves and the entire Jewish people.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published as a sefer. For information about dedication opportunities contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Living in Tranquility
"Yaakov wanted to live in tranquility, yet he was immediately afflicted with the apparent death of Yosef. When Tzadikim want to live in peace in this world, the Almighty responds 'Is the tranquility I have prepared for them in the next world not sufficient? They want to enjoy this world as well!" (Rashi 37,2).
Rashi's comment begs the question: Why is it so terrible if tzadikim want tranquility in this world? After all, peace of mind will further enhance their Divine service. Why did the desire for a tranquil life cause such harsh consequences for Yaakov Avinu?
The Avos laid the foundation for the character of the Jewish people for all subsequent generations. Avraham Avinu created chesed, while Yitzchak pioneered din and mesiras nefesh. What was Yaakov's role in shaping the Jewish people?
Yaakov Avinu suffered greatly throughout his life. He was driven away from home by Esav, he was nearly killed by Eliphaz, he spent 20 years living with the wicked Lavan, his daughter Dina was abducted, his wife Rachel died young, and his son Yosef was presumed dead. Yet Yaakov remained the pillar of truth and Torah and he was always steadfast in his learning, despite all of his agonizing tribulations.
For this reason, when Yaakov Avinu asked for a peaceful life, the Almighty responded that it was impossible to grant his request. Yaakov had to pave the way for learning Torah despite the great suffering and adversity that the Jewish people would face in all of the coming generations. This was Yaakov Avinu's unique task in this world. By overcoming this challenge, he earned himself and all of his descendants a special place in the World to Come.
Someone who suffers in this world can expect tranquility in the next. The Vilna Gaon once told his talmidim about the excruciating torments that a person may endure in the next world. One of his students took this terrifying shiur to heart and passed out.
When he came to, the Gaon told this talmid that the shiur need not frighten him. He had suffered greatly in this world, and would not receive such harsh treatment in the next. Each of his tribulations would detract greatly from any punishment that was due to him after leaving this world.
For the Sake of Heaven
Yaakov Avinu's son Yosef Hatzadik also endured many tribulations during his lifetime. After being sold by his brothers into slavery, he was harassed day and night by Potiphar’s wife, who wanted him to act immorally with her. She threatened him with all types of physical harm if he did not agree.
Chazal tell us that Potiphar's wife was acting l'shem shamayim. She knew that she would have descendants from Yosef and was willing to do anything in her power to actualize that vision. Unbeknownst to her, these children would be from her daughter and not her.
The words of Chazal teach us a valuable lesson. We must be very wary of good intentions, for if misguided they can cause a person to do a lot of damage, such as by embarrassing others or causing them financial loss. Sometimes the intention of l'shem shamayim can be a recipe for disaster, if not strictly bound by halacha.
The Torah writes that Eshes Potiphar wanted Yosef to lie with her, and Chazal explain that this means in the next world. Yosef understood that if he gave in to his desires he would suffer greatly in the next world. In Heaven, they would repeatedly show him the vision of how he had transgressed while he was alive.
The technological advances of the past century have brought many kinds of media into existence. All of these technologies can show or inform us about the past and the present in a way that was inconceivable in past times. What is their deeper significance?
The Chofetz Chaim explained that in the past Jews had emunah that the Almighty knows and sees everything, and that every one of our actions is recorded. As the generations got weaker in their faith, they need a more tangible metaphor for this spiritual reality. Media which capture and record sounds and images, to be replayed at a later time, are here to illustrate what it means that all our deeds are being recorded and that we will see them again when we reach the next world.
Rather than being distracted by the flashing lights and technological wizardry of these devices, we should view them as a message from Above. This is the lesson of Yosef Hatzadik: Never lose sight of the fact that the price for your actions must be paid sooner or later.
Kiruv by Example
"Yaakov lived in the land that his father had inhabited (megurei aviv)" (Bereishis 37,1).
The Medrash explains that the words megurei aviv (literally the dwelling place of his father) are a hint to the fact that Yaakov's father Yitzchak was able to influence many gerim to join the Jewish people (megurei refering to gerim converts). We know that Avraham, whose primary mida was kindness, brought many people close to the Almighty through his warm, giving nature. How did Yitzchak, whose main attribute was din and Divine justice, accomplish this?
Yitzchak Avinu did not go out and try to influence the masses like his father did. He spent most of his time in isolation, deeply consumed with his Divine service. Yet his righteousness and integrity shone so brightly that anyone who met him immediately perceived that his ways were the right path in life. The very sight of his countenance was enough to influence many people to adopt the Torah’s way.
Our Sages ask: how does one sanctify the Almighty's name? When a ben Torah is honest in his dealings and deals cordially with others, this elicits the response: "Happy are the parents who taught him Torah! Happy is the rav who taught him Torah!"
While speaking to the Almighty, Avraham asked "if there are ten tzadikim in the midst of the city, will You save it?" The Chofetz Chaim explains that the words "in the midst of the city" refer to people who have a positive influence on their place of residence. However, if the upright citizens keep to themselves, their merit will not be sufficient to save the city from destruction.
Even though Yitzchak was not actively involved with gerus and kiruv, he had a huge indirect impact which brought many people into the fold. Rav Shternbuch's Rosh Yeshiva, Rav Moshe Shneider would tell his talmidim "A Jew who walks in the streets of London with a kipa and tzitzis and acts with derech eretz influences everyone around him." This was the way of Yitzchak Avinu.
Noach was a tzadik but he did not influence others around him to follow his lead. On the other hand, Avraham and Yitzchak, each in their own way, had a major impact on their surroundings. Because of their actions, many people came to recognize the greatness of the Almighty's ways. We should learn from the Avos and do whatever we can to bring Jews closer to Torah. This is a great source of protection for ourselves and the entire Jewish people.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published as a sefer. For information about dedication opportunities contact dytravis@actcom.com.)
Tuesday, December 15, 2009
The Eternal Flame Extending the Light of Chanukah To the Rest of the Year
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Chanukah is a special Yom Tov of Halell and hodayah. For eight days we light the menorah, commemorating the miracles that the Almighty performed at the times of the Chashmonayim. The Gemrah explains that every day we light, for each day was a separate miracle.
At first glance, it is difficult to fathom why Chanukah deserves such recognition. Ten miracles took place daily in the Beis Hamikdash, and amongst them, the ner ma'aravi of the menorah burnt miraculously. What was unique about Chanukah?
Chanukah candles represent something much deeper than the miracle of the oil. The pasuk says, "The flame of a mitzvah and the light of Torah." The lights of Chanukah represent the miraculous perpetuation of Torah despite the adverse surroundings that the Jewish people face in every generation.
Klal Yisrael is from the smallest of nations. Yet the Almighty does not look at numbers. The Jewish people are the bearers of the Torah, and this empowers us with a strength far greater than any other nation.
After the destruction that took place in Europe during WWII, many thought that the Jewish people had fallen. Sixty years latter Torah flourishes both in Eretz Yisrael and throughout the world. From the small spark of Torah that remained, the fire of Torah spread throughout he world.
Chanukah candles represent far more than the miracle that transpired during the time of the Chashmonayim. The menorah represents the perpetuation of Torah for all generations. No matter what, the light of Torah continues.
The Reform and Conservative have attempted to extinguish the flame of the Jewish people. They decided that Torah observance could not continue in the modern world, and that they must trim down mitzvah observance. The menorah testifies to the falsehood of their beliefs.
Based on this we can understand what our Sages meant when the said "Whoever is consistent (ragiil) in lighting candles will merit children who are talmidei chachmim. Rashi explains that this refers to Shabbos and Chanukah candles. Shabbos lights are kindled every week, but Chanukah is only once a year. How can one do this mitzvah on a constant basis?
"Consistency" means taking the light of the Chanukah candles and bringing it into the rest of the year. We cannot let our embarrassment from the non-Jewish world around us inhibit us in the slightest from our Torah study and observance. We must try and live up to the Almighty's grand expectations of His children, and make sure that the flame of Torah burns strong in every generation.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published as a sefer. For information about dedication opportunities contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Chanukah is a special Yom Tov of Halell and hodayah. For eight days we light the menorah, commemorating the miracles that the Almighty performed at the times of the Chashmonayim. The Gemrah explains that every day we light, for each day was a separate miracle.
At first glance, it is difficult to fathom why Chanukah deserves such recognition. Ten miracles took place daily in the Beis Hamikdash, and amongst them, the ner ma'aravi of the menorah burnt miraculously. What was unique about Chanukah?
Chanukah candles represent something much deeper than the miracle of the oil. The pasuk says, "The flame of a mitzvah and the light of Torah." The lights of Chanukah represent the miraculous perpetuation of Torah despite the adverse surroundings that the Jewish people face in every generation.
Klal Yisrael is from the smallest of nations. Yet the Almighty does not look at numbers. The Jewish people are the bearers of the Torah, and this empowers us with a strength far greater than any other nation.
After the destruction that took place in Europe during WWII, many thought that the Jewish people had fallen. Sixty years latter Torah flourishes both in Eretz Yisrael and throughout the world. From the small spark of Torah that remained, the fire of Torah spread throughout he world.
Chanukah candles represent far more than the miracle that transpired during the time of the Chashmonayim. The menorah represents the perpetuation of Torah for all generations. No matter what, the light of Torah continues.
The Reform and Conservative have attempted to extinguish the flame of the Jewish people. They decided that Torah observance could not continue in the modern world, and that they must trim down mitzvah observance. The menorah testifies to the falsehood of their beliefs.
Based on this we can understand what our Sages meant when the said "Whoever is consistent (ragiil) in lighting candles will merit children who are talmidei chachmim. Rashi explains that this refers to Shabbos and Chanukah candles. Shabbos lights are kindled every week, but Chanukah is only once a year. How can one do this mitzvah on a constant basis?
"Consistency" means taking the light of the Chanukah candles and bringing it into the rest of the year. We cannot let our embarrassment from the non-Jewish world around us inhibit us in the slightest from our Torah study and observance. We must try and live up to the Almighty's grand expectations of His children, and make sure that the flame of Torah burns strong in every generation.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published as a sefer. For information about dedication opportunities contact dytravis@actcom.com.)
Wednesday, December 2, 2009
Redemption Through Prayer Yaakov Avinu Shows Us How Tefilah is the Key to All Success
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Help From Nothing
"And Yaakov left (Vayetze) Be'er Sheva and went to Charan" (Bereshis 28,10).
The Medrash explains the deeper significance of this pasuk. After leaving Be'er Sheva, Yaakov met up with Eliphaz, who was sent by Eisav to kill him. Yaakov convinced Eliphaz that since a poor person is considered dead, Eliphaz should take all of Yaakov's money, and thus fulfill his father’s command without killing him. Eliphaz agreed and left Yaakov penniless.
Although Yaakov had escaped mortal danger, he now faced a different problem. He was looking for a wife, but did not have a penny to his name. Who would marry him in his dire financial situation?
The Medrash cites the pasuk "…from nothing (ayin) my help will come. My help comes from Hashem who made the heavens and the earth" (Tehillim). Just as the Almighty created the universe from nothing (ayin), He can bring each person's individual salvation from nothing (ayin). Yaakov focused on ayin and Hashem helped him.
On a deeper level, Yaakov recognized that he was in fact ayin, that he had no part in his personal salvation and everything was in Hashem's hands. Thanks to this profound level of bitul, the Almighty helped Yaakov and saved him from his distress.
The Birth Pains of Moshiach
Based on this interpretation of the Medrash, we can understand why the final redemption must be a painful process – the chevlei Moshiach. In order for Moshiach to come, we must first recognize that we are ayin, and that only Hashem can save us. Only when we realize that any other form of hope is futile, will the Almighty bring the Moshiach.
In light of the fact that Eretz Yisrael is in great danger today, we may be tempted to hope that America or the Israeli army will come to our aid. Chazal tell us that such an outlook will hinder the coming of Moshiach. Our sole chance of redemption is through the recognition that salvation can only come from Above.
Many of us are extremely invested in believing that we determine our own success by our own efforts, or that political and military machinations have the power to overcome our enemies. It is painful for us to let go of these deeply entrenched misconceptions.
Yet the Mishna at the end of Sotah states clearly that Moshiach will only come when we recognize that we can depend on nothing and no one other than our Father in Heaven. All of the tribulations that the Jewish people face can disappear in an instant. If we strengthen our emunah that there is no such thing as nature and that only Hashem runs the world, we will merit seeing miracles greater than those of Yetyzias Mitzrayim.
Torah Protection
Focusing on the fact that one's help can only come from Hashem is the key to salvation. Chazal tell us that one should concentrate on the idea of ein od milvado, that there is no entity besides Hashem that has the ability to either cause harm or provide protection. In addition, there are two other powerful tools that every Jew has at his disposal.
The first is Torah learning, which has the power to protect one from danger. The Torah writes that after Eisav lost the berachos, he commented that he would wait until the death of Yitzchak to avenge Yaakov's actions.
Perhaps he delayed his revenge to avoid upsetting Yitzchak Avinu. Yet Targum Yonason ben Uziel offers a deeper insight. He explains that Eisav knew that Torah learning protects a person, and that as long as Yaakov was engrossed in limud HaTorah, Eisav could not harm a hair on his head. Since a mourner is forbidden to learn Torah, Eisav planned to kill Yaakov during the period of aveilos, when he would not have the merit of Torah to protect him.
Torah with Tefilah
On his way to Charan Yaakov Avinu passed by Yerushalayim but did not stop to daven. How could he embark on on his quest to find a wife without prayer? What was he thinking by this omission?
Yaakov had just completed 14 years of uninterrupted learning in the Yeshiva of Shem and Ever. He thought that the merit of his Torah learning would surely be sufficient to help him succeed in any endeavor. However, Hashem showed Yaakov that Torah learning without tefilah is insufficient.
Many gedolei Torah testified that their greatness in Torah came because of tefilah. The Netziv of Volozhin was known for his great passion while reciting the prayer of Ahava Rabba. He testified that if he did not say this prayer with fervor, he did not see success in his Torah learning on that day.
Rav Chaim Brisker once did not show up for a shiur. Rav Chaim took his shiur very seriously and if he missed it, there must have been a very good reason. His talmidim were curious what supremely important circumstance had caused the Rav to miss shiur.
Rav Chaim Brisker later revealed to Rav Isser Zalman Meltzer that he had not davened with sufficient concentration that morning. Rav Chaim only wanted to teach Torah that was 100 percent emes, and was afraid that without the proper tefilah he could fall short of the truth. Therefore he skipped the shiur.
Yaakov Avinu's actions are a lesson for us today. If we want to have success in Torah we must strengthen ourselves in tefilah. We should make an effort to daven for success in Torah. This includes making the effort to say the yehi ratzon on entering and leaving a Beis Medrash, which the Rambam considers a chiyuv.
Money in the Bank
Yaakov Avinu davened that Hashem would be with him and assure him sufficient parnasa. Yaakov knew that without this guarantee, he might not deserve his sustenance, and it might come at the expense of the merit of his mitzvos.
The Medrash explains that the Almighty answered all of Yaakov's tefilos in the affirmative, except He was not willing to guarantee him his parnasa. Hashem wants to hear the tefilos of tzadikim every day. Therefore He would not promise Yaakov his daily sustenance in advance.
After the snake enticed Chavah to eat from the aitz hada'as, he was punished that he would have to eat dirt forever more. Seemingly, this is reward and not punishment. Dirt is a boundless and freely available resource, and the snake would never be short of food.
The snake’s true punishment was that he no longer needed to ask for his sustenance, and was provided for without Divine assistance. In doing so he lost all connection to the Almighty. To avoid this terrible fate, we must not to lose our connection to our Maker by forgetting that He is the source of everything, even if we apparently have enough resources to take care of all of our physical needs.
While Yaakov Avinu was sleeping he dreamt about a sulam, ladder, which was planted on the ground and extended into the Heavens. The gematria of sulam is 136, the same as the word mammon, money. Chazal were hinting to us that if use our financial resources for Heavenly pursuits, then they will lift us upward. However if we use them for worldly pursuits then our money will cause us to sink downwards.
We must constantly daven to Hashem for all of our needs. Yaakov Avinu taught us to pray that Hashem will help us recognize that He alone runs the world and protects us, that we should have success in Torah, and that we should use our resources to serve Him properly.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Help From Nothing
"And Yaakov left (Vayetze) Be'er Sheva and went to Charan" (Bereshis 28,10).
The Medrash explains the deeper significance of this pasuk. After leaving Be'er Sheva, Yaakov met up with Eliphaz, who was sent by Eisav to kill him. Yaakov convinced Eliphaz that since a poor person is considered dead, Eliphaz should take all of Yaakov's money, and thus fulfill his father’s command without killing him. Eliphaz agreed and left Yaakov penniless.
Although Yaakov had escaped mortal danger, he now faced a different problem. He was looking for a wife, but did not have a penny to his name. Who would marry him in his dire financial situation?
The Medrash cites the pasuk "…from nothing (ayin) my help will come. My help comes from Hashem who made the heavens and the earth" (Tehillim). Just as the Almighty created the universe from nothing (ayin), He can bring each person's individual salvation from nothing (ayin). Yaakov focused on ayin and Hashem helped him.
On a deeper level, Yaakov recognized that he was in fact ayin, that he had no part in his personal salvation and everything was in Hashem's hands. Thanks to this profound level of bitul, the Almighty helped Yaakov and saved him from his distress.
The Birth Pains of Moshiach
Based on this interpretation of the Medrash, we can understand why the final redemption must be a painful process – the chevlei Moshiach. In order for Moshiach to come, we must first recognize that we are ayin, and that only Hashem can save us. Only when we realize that any other form of hope is futile, will the Almighty bring the Moshiach.
In light of the fact that Eretz Yisrael is in great danger today, we may be tempted to hope that America or the Israeli army will come to our aid. Chazal tell us that such an outlook will hinder the coming of Moshiach. Our sole chance of redemption is through the recognition that salvation can only come from Above.
Many of us are extremely invested in believing that we determine our own success by our own efforts, or that political and military machinations have the power to overcome our enemies. It is painful for us to let go of these deeply entrenched misconceptions.
Yet the Mishna at the end of Sotah states clearly that Moshiach will only come when we recognize that we can depend on nothing and no one other than our Father in Heaven. All of the tribulations that the Jewish people face can disappear in an instant. If we strengthen our emunah that there is no such thing as nature and that only Hashem runs the world, we will merit seeing miracles greater than those of Yetyzias Mitzrayim.
Torah Protection
Focusing on the fact that one's help can only come from Hashem is the key to salvation. Chazal tell us that one should concentrate on the idea of ein od milvado, that there is no entity besides Hashem that has the ability to either cause harm or provide protection. In addition, there are two other powerful tools that every Jew has at his disposal.
The first is Torah learning, which has the power to protect one from danger. The Torah writes that after Eisav lost the berachos, he commented that he would wait until the death of Yitzchak to avenge Yaakov's actions.
Perhaps he delayed his revenge to avoid upsetting Yitzchak Avinu. Yet Targum Yonason ben Uziel offers a deeper insight. He explains that Eisav knew that Torah learning protects a person, and that as long as Yaakov was engrossed in limud HaTorah, Eisav could not harm a hair on his head. Since a mourner is forbidden to learn Torah, Eisav planned to kill Yaakov during the period of aveilos, when he would not have the merit of Torah to protect him.
Torah with Tefilah
On his way to Charan Yaakov Avinu passed by Yerushalayim but did not stop to daven. How could he embark on on his quest to find a wife without prayer? What was he thinking by this omission?
Yaakov had just completed 14 years of uninterrupted learning in the Yeshiva of Shem and Ever. He thought that the merit of his Torah learning would surely be sufficient to help him succeed in any endeavor. However, Hashem showed Yaakov that Torah learning without tefilah is insufficient.
Many gedolei Torah testified that their greatness in Torah came because of tefilah. The Netziv of Volozhin was known for his great passion while reciting the prayer of Ahava Rabba. He testified that if he did not say this prayer with fervor, he did not see success in his Torah learning on that day.
Rav Chaim Brisker once did not show up for a shiur. Rav Chaim took his shiur very seriously and if he missed it, there must have been a very good reason. His talmidim were curious what supremely important circumstance had caused the Rav to miss shiur.
Rav Chaim Brisker later revealed to Rav Isser Zalman Meltzer that he had not davened with sufficient concentration that morning. Rav Chaim only wanted to teach Torah that was 100 percent emes, and was afraid that without the proper tefilah he could fall short of the truth. Therefore he skipped the shiur.
Yaakov Avinu's actions are a lesson for us today. If we want to have success in Torah we must strengthen ourselves in tefilah. We should make an effort to daven for success in Torah. This includes making the effort to say the yehi ratzon on entering and leaving a Beis Medrash, which the Rambam considers a chiyuv.
Money in the Bank
Yaakov Avinu davened that Hashem would be with him and assure him sufficient parnasa. Yaakov knew that without this guarantee, he might not deserve his sustenance, and it might come at the expense of the merit of his mitzvos.
The Medrash explains that the Almighty answered all of Yaakov's tefilos in the affirmative, except He was not willing to guarantee him his parnasa. Hashem wants to hear the tefilos of tzadikim every day. Therefore He would not promise Yaakov his daily sustenance in advance.
After the snake enticed Chavah to eat from the aitz hada'as, he was punished that he would have to eat dirt forever more. Seemingly, this is reward and not punishment. Dirt is a boundless and freely available resource, and the snake would never be short of food.
The snake’s true punishment was that he no longer needed to ask for his sustenance, and was provided for without Divine assistance. In doing so he lost all connection to the Almighty. To avoid this terrible fate, we must not to lose our connection to our Maker by forgetting that He is the source of everything, even if we apparently have enough resources to take care of all of our physical needs.
While Yaakov Avinu was sleeping he dreamt about a sulam, ladder, which was planted on the ground and extended into the Heavens. The gematria of sulam is 136, the same as the word mammon, money. Chazal were hinting to us that if use our financial resources for Heavenly pursuits, then they will lift us upward. However if we use them for worldly pursuits then our money will cause us to sink downwards.
We must constantly daven to Hashem for all of our needs. Yaakov Avinu taught us to pray that Hashem will help us recognize that He alone runs the world and protects us, that we should have success in Torah, and that we should use our resources to serve Him properly.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
Sunday, November 22, 2009
An Unbroken Chain of Greatness How the Avos Guide our Destiny to this Day
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
In the Merit of Avraham
"Yitzchak prayed to Hashem [for a child] together with his wife, for she was barren, and [Hashem answered] his prayer…" (Bereshis 25,21). "His prayer [was answered] and not her prayer for Yitzchak was a tzadik who was the son of a tzadik, while Rivka's parents were rashayim" (Rashi, Bereshis 25,21)
Rivka grew up in a house of rashayim, and abandoned her family to marry Yitzchak Avinu. In this sense, she could be considered greater than Yitzchak, who was raised by Avraham to be righteous from the day that he was born. So why does the Torah consider Yitzchak's prayers more powerful? Why were his tefilos accepted over Rivka's?
The answer is that Yitzchak did not ask Hashem to help him in his own merit. Rather Yitzchak asked the Almighty to consider the merit of his father Avraham Avinu as a reason to bless him and his wife children. Granting children to Yitzchak would perpetuate the dynasty that his father had begun, and in essence would be an act of kindness for Avraham himself.
A person's achievements in this world are linked to his parents. If they provided him with poor chinuch and that caused him to falter in this Torah observance, they will be held responsible. Conversely if children grow up to be great tzaddikim, the parents receive reward for their children's accomplishments. For this reason every year the niftar is judged on the yahrzeit regarding the action of their offspring that year.
Avraham Avinu was extremely dear to Hashem, as the posuk calls him "Avraham, my beloved." Because of the loving closeness of their relationship, it gave the Almighty great pleasure to do things for Avraham’s benifit. For this reason Yitzchak's tefilos found favor in the Almighty's eyes more than Rivka's.
In the Merit of Yitzchak
From a different perspective, we can understand that Yitzchak's personal merit was actually greater than that of Rivka. While Rivka was a baalas teshuva who grew up amongst reshayim, Yitzchak, who was brought up by tzadikim, was also was a baal teshuva. We can understand this based on the following story.
Rav Sadya Gaon was once traveling, and stopped to lodge at a roadside inn. The innkeeper had no idea who his distinguished guest was and treated him like a regular person. Eventually word spread that Rav Sadya Gaon was staying at that inn and he was inundated by visitors.
After the innkeeper realized his guest’s true identity, he begged Rav Sadya Gaon for forgiveness. Had he known who his guest was, the innkeeper would have treated him the honor befitting a rav of his stature.
Rav Sadya Gaon told him he had nothing to apologize for, and in fact thanked him for teaching him a valuable lesson regarding teshuva. Rav Sadya had learned from this incident that we may act improperly due to a lack of recognition of someone's true greatness, and that the same is true of our relationship with Hashem. For the rest of his life Rav Sadya did teshuva every day for his past failures to treat Hashem with the honor he now realized He deserved, based on his present recognition of Hashem's greatness.
In this sense, Yitzchak Avinu was also a baal teshuva. He used every day of his life to strive for even greater levels of awareness of the Almighty's greatness, and was constantly doing teshuva for his “lesser” mitzvos performed before he reached his current level. Since he was constantly improving and constantly repenting, Yitzchak both the son a tzaddik and a baal teshuva simultaneously. Therefore, his tefilos were answered over Rivka's.
In the Merit of Yaakov
Yaakov Avinu is considered the paradigm of integrity as the pasuk states "Truth is given over to Yaakov." Even when he was compelled by Rivka to take the berachos via deception, he clung to his innate honesty. When asked his identity he would not say that he was Esav, rather he replied, "It is I. Esav is your firstborn."
Yitzchak asked his son how he had managed to find meat so quickly, and Yaakov replied that Hashem had sent it to him. The use of the Almighty's name caused Yitzchak to doubt if this was really Esav, and he touched him. After feeling that his son's arms were in fact hairy Yitzchak commented, "The voice is that of Yaakov, but his hands are those of Esav.”
Yaakov could have easily concealed his identity by omitting Hashem's name from his words. However as the pillar of emes in the world, Yaakov could not do anything that showed signs of dishonesty. To debase his truthful nature by leaving the Almighty's name out of his answer went against the grain, and even if it meant taking the risk of being caught claiming the berachos, he was not willing to compromise on truthfulness.
Yaakov's actions guide his descendants for all generations. No matter what happens, we must act with complete integrity in all situations. Even if we have a great deal to lose, this is not a reason to act dishonestly.
All About Esav
Rashi writes that when the pregnant Rivka passed by a Beis Medrash she felt her baby kicking, and when she walked near a house of idol worship her child also kicked. These reactions were a cause of great concern to Rivka. She initially thought that she had a single infant in her womb that had strong tendencies to both good and evil.
When Rivka went to Shem to ask for an explanation, he told her that she would give birth to two children; one would be drawn to tzidkus, and another who would have tendencies towards evil. Rivka was consoled slightly that at least she did not have a single son who was indecisive and could not make up his mind what was the right path to follow in life. The most dangerous thing in this world is an inconsistent and volatile person, who at any moment can switch from being a tzaddik to acting like a rasha.
In contrast to Avraham, Yitzchak, and Yaakov who constantly strived for greater levels of righteousness, Esav was a rasha through and through. Yet despite his evil nature, Esav had complete faith in the Almighty, and his commitment honoring his father was unparalleled. This is in contrast to the reshayim of our times who follow Amalek, and have absolutely no emunah in Hashem.
Esav however believed that the Almighty put us in this world to enjoy ourselves as much as possible. The most heinous crimes were justifiable if perpetrated in the pursuit of happiness. He did not see this as a contradiction to his service of Hashem.
Esav's Berachos
Both Yiztchak and Rivka were aware of Esav and Yaakov's natures, yet they had different opinions about how this should affect the giving of the berachos. Yitzchak felt that since Yaakov was completely spiritual, the material abundance conferred in berachos would harm him. He believed that Yaakov should be completely absorbed in spirituality and not be involved with worldly affairs at all.
Yaakov suffered tremendously in his lifetime during the various episodes with Esav, Lavan, Yosef, Dina, Rachel and others. Esav was meant to be a constant thorn in Yaakov's side and this was hinted to at birth. All of these tribulations were meant to bring Yaakov closer to the world to come. Yitzhak thought that Yaakov was meant to be lacking in this world, and there had no need for his berachos.
Hashem gave Rivka prophetic insight to understand the situation otherwise. Even though Yaakov was destined to inherit the world to come, he still needed the berachos during his sojourn in this world. But why did they have to come to him in such a roundabout manner?
The way Yaakov received the berachos while pretending that he was Esav set the tone for all future generations, when Klal Yisrael would reap benefit from these blessings without losing their portion in the next world. If we relate to all material wealth as if it really belongs to Esav and we are merely using it to help us serve the Almighty, then we may take part of it. Any wealth we accumulate will help us to get to the world to come.
However, if we try amassing material wealth as an end unto itself, as if possessions are inherently valuable, then we will suffer greatly. When the non-Jews see us flaunting our wealth, it will stir up past memories of Yaakov's encounter with Esav, they will feel a seemingly irrational fear that we are once again trying to steal this world away from them. This will cause them to hate us and result in persecution for the Jewish people.
Hashem gave us the berachos for sustenance in this world as a way to help us gain great reward in the next world. If we view our possessions as a means unto this end, and let Esav know that this world belongs to him, we will be successful in this world and the next. We should constantly be wary lest we forget this fundamental principle, and stir up Esav's anger against us.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
In the Merit of Avraham
"Yitzchak prayed to Hashem [for a child] together with his wife, for she was barren, and [Hashem answered] his prayer…" (Bereshis 25,21). "His prayer [was answered] and not her prayer for Yitzchak was a tzadik who was the son of a tzadik, while Rivka's parents were rashayim" (Rashi, Bereshis 25,21)
Rivka grew up in a house of rashayim, and abandoned her family to marry Yitzchak Avinu. In this sense, she could be considered greater than Yitzchak, who was raised by Avraham to be righteous from the day that he was born. So why does the Torah consider Yitzchak's prayers more powerful? Why were his tefilos accepted over Rivka's?
The answer is that Yitzchak did not ask Hashem to help him in his own merit. Rather Yitzchak asked the Almighty to consider the merit of his father Avraham Avinu as a reason to bless him and his wife children. Granting children to Yitzchak would perpetuate the dynasty that his father had begun, and in essence would be an act of kindness for Avraham himself.
A person's achievements in this world are linked to his parents. If they provided him with poor chinuch and that caused him to falter in this Torah observance, they will be held responsible. Conversely if children grow up to be great tzaddikim, the parents receive reward for their children's accomplishments. For this reason every year the niftar is judged on the yahrzeit regarding the action of their offspring that year.
Avraham Avinu was extremely dear to Hashem, as the posuk calls him "Avraham, my beloved." Because of the loving closeness of their relationship, it gave the Almighty great pleasure to do things for Avraham’s benifit. For this reason Yitzchak's tefilos found favor in the Almighty's eyes more than Rivka's.
In the Merit of Yitzchak
From a different perspective, we can understand that Yitzchak's personal merit was actually greater than that of Rivka. While Rivka was a baalas teshuva who grew up amongst reshayim, Yitzchak, who was brought up by tzadikim, was also was a baal teshuva. We can understand this based on the following story.
Rav Sadya Gaon was once traveling, and stopped to lodge at a roadside inn. The innkeeper had no idea who his distinguished guest was and treated him like a regular person. Eventually word spread that Rav Sadya Gaon was staying at that inn and he was inundated by visitors.
After the innkeeper realized his guest’s true identity, he begged Rav Sadya Gaon for forgiveness. Had he known who his guest was, the innkeeper would have treated him the honor befitting a rav of his stature.
Rav Sadya Gaon told him he had nothing to apologize for, and in fact thanked him for teaching him a valuable lesson regarding teshuva. Rav Sadya had learned from this incident that we may act improperly due to a lack of recognition of someone's true greatness, and that the same is true of our relationship with Hashem. For the rest of his life Rav Sadya did teshuva every day for his past failures to treat Hashem with the honor he now realized He deserved, based on his present recognition of Hashem's greatness.
In this sense, Yitzchak Avinu was also a baal teshuva. He used every day of his life to strive for even greater levels of awareness of the Almighty's greatness, and was constantly doing teshuva for his “lesser” mitzvos performed before he reached his current level. Since he was constantly improving and constantly repenting, Yitzchak both the son a tzaddik and a baal teshuva simultaneously. Therefore, his tefilos were answered over Rivka's.
In the Merit of Yaakov
Yaakov Avinu is considered the paradigm of integrity as the pasuk states "Truth is given over to Yaakov." Even when he was compelled by Rivka to take the berachos via deception, he clung to his innate honesty. When asked his identity he would not say that he was Esav, rather he replied, "It is I. Esav is your firstborn."
Yitzchak asked his son how he had managed to find meat so quickly, and Yaakov replied that Hashem had sent it to him. The use of the Almighty's name caused Yitzchak to doubt if this was really Esav, and he touched him. After feeling that his son's arms were in fact hairy Yitzchak commented, "The voice is that of Yaakov, but his hands are those of Esav.”
Yaakov could have easily concealed his identity by omitting Hashem's name from his words. However as the pillar of emes in the world, Yaakov could not do anything that showed signs of dishonesty. To debase his truthful nature by leaving the Almighty's name out of his answer went against the grain, and even if it meant taking the risk of being caught claiming the berachos, he was not willing to compromise on truthfulness.
Yaakov's actions guide his descendants for all generations. No matter what happens, we must act with complete integrity in all situations. Even if we have a great deal to lose, this is not a reason to act dishonestly.
All About Esav
Rashi writes that when the pregnant Rivka passed by a Beis Medrash she felt her baby kicking, and when she walked near a house of idol worship her child also kicked. These reactions were a cause of great concern to Rivka. She initially thought that she had a single infant in her womb that had strong tendencies to both good and evil.
When Rivka went to Shem to ask for an explanation, he told her that she would give birth to two children; one would be drawn to tzidkus, and another who would have tendencies towards evil. Rivka was consoled slightly that at least she did not have a single son who was indecisive and could not make up his mind what was the right path to follow in life. The most dangerous thing in this world is an inconsistent and volatile person, who at any moment can switch from being a tzaddik to acting like a rasha.
In contrast to Avraham, Yitzchak, and Yaakov who constantly strived for greater levels of righteousness, Esav was a rasha through and through. Yet despite his evil nature, Esav had complete faith in the Almighty, and his commitment honoring his father was unparalleled. This is in contrast to the reshayim of our times who follow Amalek, and have absolutely no emunah in Hashem.
Esav however believed that the Almighty put us in this world to enjoy ourselves as much as possible. The most heinous crimes were justifiable if perpetrated in the pursuit of happiness. He did not see this as a contradiction to his service of Hashem.
Esav's Berachos
Both Yiztchak and Rivka were aware of Esav and Yaakov's natures, yet they had different opinions about how this should affect the giving of the berachos. Yitzchak felt that since Yaakov was completely spiritual, the material abundance conferred in berachos would harm him. He believed that Yaakov should be completely absorbed in spirituality and not be involved with worldly affairs at all.
Yaakov suffered tremendously in his lifetime during the various episodes with Esav, Lavan, Yosef, Dina, Rachel and others. Esav was meant to be a constant thorn in Yaakov's side and this was hinted to at birth. All of these tribulations were meant to bring Yaakov closer to the world to come. Yitzhak thought that Yaakov was meant to be lacking in this world, and there had no need for his berachos.
Hashem gave Rivka prophetic insight to understand the situation otherwise. Even though Yaakov was destined to inherit the world to come, he still needed the berachos during his sojourn in this world. But why did they have to come to him in such a roundabout manner?
The way Yaakov received the berachos while pretending that he was Esav set the tone for all future generations, when Klal Yisrael would reap benefit from these blessings without losing their portion in the next world. If we relate to all material wealth as if it really belongs to Esav and we are merely using it to help us serve the Almighty, then we may take part of it. Any wealth we accumulate will help us to get to the world to come.
However, if we try amassing material wealth as an end unto itself, as if possessions are inherently valuable, then we will suffer greatly. When the non-Jews see us flaunting our wealth, it will stir up past memories of Yaakov's encounter with Esav, they will feel a seemingly irrational fear that we are once again trying to steal this world away from them. This will cause them to hate us and result in persecution for the Jewish people.
Hashem gave us the berachos for sustenance in this world as a way to help us gain great reward in the next world. If we view our possessions as a means unto this end, and let Esav know that this world belongs to him, we will be successful in this world and the next. We should constantly be wary lest we forget this fundamental principle, and stir up Esav's anger against us.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
Wednesday, November 18, 2009
Sarah's Pain The Last Moments in the Life of a Tzadekes
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Jewish Suffering
"Why does the Torah juxtapose the death of Sarah to Akeidas Yitzchak? When Sarah heard that Yitzchak was almost sacrificed during the Akeidah her soul left her and she died" (Rashi, Bereshis 23,3).
Although Avraham accepted the nisayon of the Akeidah with full faith, Rashi implies that Sarah died from the shock of hearing about Yitzchak's near-death experience. Sarah imenu was a great tzadekes; in some ways even greater than Avraham avinu. Why wasn't she able to accept the Almighty's command with similarcomposure ?
Sarah was a bastion of emunah. She in no way doubted the righteousness of Hashem's decrees, and did not have the slightest pang of regret when she heard that Avraham had taken Yitzchak to sacrifice him, at Hashem’s command. The pain that caused her death was rooted much deeper in the essence of her personality.
Chazal tell us "Ma'aseh Avos siman l'banim" – the actions of the forefathers are a sign [of what is to come for their] descendants. Sarah understood that if her son Yitzchak had been subjected to such a difficult test, that this was a foretaste of what her offspring would experience throughout all of the succeeding generations. Her empathy for all of the pain that the Jewish people would endure was great enough to cause her demise.
When the Holocaust began, Rav Shternbuch was a young bachur in England. He remembers hearing that one Rebbe in Poland told another that they had nothing to fear for surely Hashem would not send them trials that they could not withstand. The other Admor responded, "That is exactly what I am afraid of. The Jewish people can withstand pain without limit, and who knows what the extent of this tragedy will be."
In every generation, the Almighty sends the Jewish people challenges to test us and bring out the greatness of His chosen nation. Klal Yisrael's endurance despite countless agonizing nisayonos defies logical explanation. We inherited our extraordinary fortitude from the strength that both Avraham and Yitzchak displayed during the Akeidah.
Living Sanctified
Another way we can understand Sarah's pain was as an expression of disappointment. During the Akeidah, Yitzchak Avinu had come very close to dying al Kiddush Hashem. Dying while sanctifying Hashem's name is a very high level, yet there is an even greater accomplishment that a Jew must strive for – living al kiddush Hashem.
Sarah had worked her whole life to inculcate in her son Yitzchak the understanding that a Jew's ultimate task in this world is to sanctify Hashem's name with one's life. When she saw that the Almighty had almost taken Yitzchak's life al Kiddush Hashem, she worried that perhaps her son was not worthy of the exalted goal of living to glorify the Divine name. Her disappointment was so great that it caused her soul to leave this world.
All of his life, the Beis Yosef yearned to die al kiddush Hashem. He asked the malach who accompanied him how he could achieve this and was given exact instructions. Although he followed the malach's instructions to the letter, the Beis Yosef did not die sanctifying the Almighty's name.
The Beis Yosef questioned the malach about what he had done wrong. Like Sarah, the angel replied that living to sanctify Hashem is even greater than dying for this cause. He need not worry that he did not die while performing this mitzvah.
Positive Discrimination
The Torah generally speaks with brevity and precision. Yet when describing the transaction in which Avraham purchased the burial plot in Ma'aras Hamachpelah, the Torah describes the procedure at great lenth. What is the reason for this unusually detailed description?
The people that a person is buried near will, to some extent, be his "neighbors" for eternity. Therefore tzadikim take every precaution to ensure that they will be buried next to other righteous individuals. For this reason the Torah describes at length how much effort how much time and money Avraham Avinu expended to secure Ma'aras Hamachpelah as burial place for Sarah and the other Avos and Imahos.
Rav Shternbuch was once involved with a situation where a person who did not keep Shabbos was about to be buried next to Jews who were shomer Shabbos. Rav Shternbuch protested, and tried to stop the funeral. The parties involved were extremely upset and insisted that the Rav let them carry out the burial as planned.
Rav Shternbuch argued that it was actually in the niftar’s best interest that he be buried in another part of the cemetery. When the deceased would go to shamayim, they would ask him why he hadn't kept Shabbos. If he would reply that it had been too difficult, they would show him his "neighbors" who had been able to keep Shabbos properly. This would cause him to be judged more harshly.
Measured Tears
After Sarah's burial, Avraham proceeded to mourn and eulogize her. When describing Avraham Avinu's actions, the Torah writes a small chaf in the word bachah (crying). What is the reason for this deviation?
Shortly after Hagar married Avraham, she began to rebuke Sarah. Sarah felt Avraham was not standing up for her honor and told her husband, "The Almighty will judge between you and I [to determine who is greater]” (Bereshis 16,5). In doing so, she was "asking for judgment" and this caused her premature demise.
The Ba'al HaTurim (Bershis 23,2) writes that this is one of the reasons that the chaf is written small. Since Sarah had in some way hastened her own death by requesting judgment, Avraham could not eulogize her fully. While he delivered a hesped, the full honor that a tzadekes like Sarah deserved was not received.
Tzadikim are in complete control of their emotions, and every action is guided solely by their crystal-clear perception of the Divine will, as seen through the prism of halacha. Although Avraham loved Sarah dearly, he knew that one may not deliver a complete eulogy for a person who played even a small part in taking their own life. Avraham did not let his feelings cloud his unshakable commitment to the halacha under the circumstances.
Rav Hirsh Levinson was the son-in-law of the Chafetz Chaim, and known to be a great tzadik. Among his many righteous acts, he fasted regularly. Rav Hirsh died at a young age.
Although the Chafetz Chaim held his son-in-law in the highest esteem, when it came time to deliver hespedim the Chafetz Chaim did not know if he should say a eulogy for him. By fasting so much, Rav Hirsh might have contributed to his own early death. Perhaps he was considered like someone who had taken his own life, and one was prohibited from saying a hesped for him. Therefore, the Chafetz Chaim hesitated to eulogize him.
After great internal struggle, the Chafetz Chaim broke down crying. Rav Hirsh Levinson was a great tzadik who had acted l'shem shamayim, completely for the sake of Heaven. As such, it was definitely permitted to eulogize him.
Although we are not on the level of the Avos or the Chafetz Chaim, we can certainly take inspiration from their deeds. Halacha should be the guiding light of our lives, and all other considerations should be resolved within the bounds of halacha. In this way we will fulfill Sarah's prayers that her descendents would live lives al Kiddush Hashem and hopefully be spared from the further travails such as those we have encountered throughout the generations.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Jewish Suffering
"Why does the Torah juxtapose the death of Sarah to Akeidas Yitzchak? When Sarah heard that Yitzchak was almost sacrificed during the Akeidah her soul left her and she died" (Rashi, Bereshis 23,3).
Although Avraham accepted the nisayon of the Akeidah with full faith, Rashi implies that Sarah died from the shock of hearing about Yitzchak's near-death experience. Sarah imenu was a great tzadekes; in some ways even greater than Avraham avinu. Why wasn't she able to accept the Almighty's command with similarcomposure ?
Sarah was a bastion of emunah. She in no way doubted the righteousness of Hashem's decrees, and did not have the slightest pang of regret when she heard that Avraham had taken Yitzchak to sacrifice him, at Hashem’s command. The pain that caused her death was rooted much deeper in the essence of her personality.
Chazal tell us "Ma'aseh Avos siman l'banim" – the actions of the forefathers are a sign [of what is to come for their] descendants. Sarah understood that if her son Yitzchak had been subjected to such a difficult test, that this was a foretaste of what her offspring would experience throughout all of the succeeding generations. Her empathy for all of the pain that the Jewish people would endure was great enough to cause her demise.
When the Holocaust began, Rav Shternbuch was a young bachur in England. He remembers hearing that one Rebbe in Poland told another that they had nothing to fear for surely Hashem would not send them trials that they could not withstand. The other Admor responded, "That is exactly what I am afraid of. The Jewish people can withstand pain without limit, and who knows what the extent of this tragedy will be."
In every generation, the Almighty sends the Jewish people challenges to test us and bring out the greatness of His chosen nation. Klal Yisrael's endurance despite countless agonizing nisayonos defies logical explanation. We inherited our extraordinary fortitude from the strength that both Avraham and Yitzchak displayed during the Akeidah.
Living Sanctified
Another way we can understand Sarah's pain was as an expression of disappointment. During the Akeidah, Yitzchak Avinu had come very close to dying al Kiddush Hashem. Dying while sanctifying Hashem's name is a very high level, yet there is an even greater accomplishment that a Jew must strive for – living al kiddush Hashem.
Sarah had worked her whole life to inculcate in her son Yitzchak the understanding that a Jew's ultimate task in this world is to sanctify Hashem's name with one's life. When she saw that the Almighty had almost taken Yitzchak's life al Kiddush Hashem, she worried that perhaps her son was not worthy of the exalted goal of living to glorify the Divine name. Her disappointment was so great that it caused her soul to leave this world.
All of his life, the Beis Yosef yearned to die al kiddush Hashem. He asked the malach who accompanied him how he could achieve this and was given exact instructions. Although he followed the malach's instructions to the letter, the Beis Yosef did not die sanctifying the Almighty's name.
The Beis Yosef questioned the malach about what he had done wrong. Like Sarah, the angel replied that living to sanctify Hashem is even greater than dying for this cause. He need not worry that he did not die while performing this mitzvah.
Positive Discrimination
The Torah generally speaks with brevity and precision. Yet when describing the transaction in which Avraham purchased the burial plot in Ma'aras Hamachpelah, the Torah describes the procedure at great lenth. What is the reason for this unusually detailed description?
The people that a person is buried near will, to some extent, be his "neighbors" for eternity. Therefore tzadikim take every precaution to ensure that they will be buried next to other righteous individuals. For this reason the Torah describes at length how much effort how much time and money Avraham Avinu expended to secure Ma'aras Hamachpelah as burial place for Sarah and the other Avos and Imahos.
Rav Shternbuch was once involved with a situation where a person who did not keep Shabbos was about to be buried next to Jews who were shomer Shabbos. Rav Shternbuch protested, and tried to stop the funeral. The parties involved were extremely upset and insisted that the Rav let them carry out the burial as planned.
Rav Shternbuch argued that it was actually in the niftar’s best interest that he be buried in another part of the cemetery. When the deceased would go to shamayim, they would ask him why he hadn't kept Shabbos. If he would reply that it had been too difficult, they would show him his "neighbors" who had been able to keep Shabbos properly. This would cause him to be judged more harshly.
Measured Tears
After Sarah's burial, Avraham proceeded to mourn and eulogize her. When describing Avraham Avinu's actions, the Torah writes a small chaf in the word bachah (crying). What is the reason for this deviation?
Shortly after Hagar married Avraham, she began to rebuke Sarah. Sarah felt Avraham was not standing up for her honor and told her husband, "The Almighty will judge between you and I [to determine who is greater]” (Bereshis 16,5). In doing so, she was "asking for judgment" and this caused her premature demise.
The Ba'al HaTurim (Bershis 23,2) writes that this is one of the reasons that the chaf is written small. Since Sarah had in some way hastened her own death by requesting judgment, Avraham could not eulogize her fully. While he delivered a hesped, the full honor that a tzadekes like Sarah deserved was not received.
Tzadikim are in complete control of their emotions, and every action is guided solely by their crystal-clear perception of the Divine will, as seen through the prism of halacha. Although Avraham loved Sarah dearly, he knew that one may not deliver a complete eulogy for a person who played even a small part in taking their own life. Avraham did not let his feelings cloud his unshakable commitment to the halacha under the circumstances.
Rav Hirsh Levinson was the son-in-law of the Chafetz Chaim, and known to be a great tzadik. Among his many righteous acts, he fasted regularly. Rav Hirsh died at a young age.
Although the Chafetz Chaim held his son-in-law in the highest esteem, when it came time to deliver hespedim the Chafetz Chaim did not know if he should say a eulogy for him. By fasting so much, Rav Hirsh might have contributed to his own early death. Perhaps he was considered like someone who had taken his own life, and one was prohibited from saying a hesped for him. Therefore, the Chafetz Chaim hesitated to eulogize him.
After great internal struggle, the Chafetz Chaim broke down crying. Rav Hirsh Levinson was a great tzadik who had acted l'shem shamayim, completely for the sake of Heaven. As such, it was definitely permitted to eulogize him.
Although we are not on the level of the Avos or the Chafetz Chaim, we can certainly take inspiration from their deeds. Halacha should be the guiding light of our lives, and all other considerations should be resolved within the bounds of halacha. In this way we will fulfill Sarah's prayers that her descendents would live lives al Kiddush Hashem and hopefully be spared from the further travails such as those we have encountered throughout the generations.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
Monday, November 9, 2009
Taking a Stand Keeping the Torah Inside and Out
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Good Advice
"Hashem appeared to Avraham Avinu in the land of Mamre" (Bereshis 18,1)." “Mamre advised Avraham Avinu to perform the bris milah. Therefore Hashem revealed Himself to Avraham in his land." (Rashi 18,1).
Rashi's words beg an explanation; since the Almighty had already commanded Avraham Avinu to perform bris milah, why then did Avraham need to ask advice? The answer to this question is that although Hashem had commanded him to perform bris milah, He had not told him the details of how to do it. Avraham consulted Aner, Eshkol, and Mamre regarding exactly how the bris should be done.
The Medrash explains that Aner advised Avraham not to do the bris at all. Avraham was 100-years-old, and if people heard that Hashem requires hundred-year-old men to carry out such dangerous procedures, they would definitely not be interested in having any part of such a religion. Notwithstanding God's express command, Aner told Avraham to pass up the mitzvah.
Eshkol, on the other hand, said that if Hashem told Avraham to perform milah, he must do it. However, Eshkol sympathized with Aner's concerns, and advised Avraham to do the milah in the privacy of his own home. This way no one would hear about it, and no one would look down on Avraham’s beliefs.
Mamre took a different stand. He told Avraham that if Hashem commanded Avraham to do the milah, there was absolutely no need to cover up the performance of this mitzvah. He should do the mitzvah openly and thereby publicly sanctify G-d's name. Avraham heeded Mamre's advice, and for this reason performed the bris in his land.
The three different approaches of Aner, Eshkol and Mamre represent three views that Jewish leaders have adopted throughout history. Some prominent leaders of recent times decided that Torah observance was not compatible with living in the modern world. They advocated the creation of a Jewish state that had no connection to mitzvah observance.
Other modern Jewish leaders maintained that the Torah represents Hashem's will in this world and therefore must be observed. However, in order to be accepted by the world at large, they suggested that a Jew should observe the Torah in the privacy of his home, while integrating into gentile society in the public arena. This “progressive” outlook also does not represent the Torah view.
Even in the most difficult epochs of modern times, we have been privileged to great Jewish leaders who have adopted the third and correct view. The Chasam Sofer, Brisker Rav, and Chazon Ish were just a few of the many manhigim of Klal Yisrael who believed that we must proudly observe the Torah in all times and all places, and not concede even an inch to those who want to change its form. They were students of Mamre, who maintained that one must be proud to be a Jew and perform Hashem's express commands openly and publicly, regardless of what the rest of the world thinks.
In Europe during the years leading up to the Second World War, the first and second shitos were prevalent. Some Jews disregarded mitzvah observance altogether, while others kept a modicum of observance yet proclaimed that it was a chilul Hashem for a Jew to walk around with a kipa and a beard. The Almighty showed us what happens when we abandon the proper path, with the death of six million Jews in the Holocaust.
Every Jew faces the challenge today to discard or hide their Judaism, or to keep every mitzvah in the Torah under any circumstances. We must all follow in the footsteps of Avraham Avinu who performed the mitzvos openly and did not care what the rest of the world thought of him. This is the will of Hashem who gave us the Torah to be "a light amongst the nations."
Kindness vs. Cruelty
Avraham Avinu was chesed par excellence. When guests showed up after his bris milah, though he was still weak and pained from his operation, he served food fit for a king to guests who on the surface appeared to be three lowly idol worshipers. Even though the third day after the milah is the most painful, Avraham Avinu personally took care of all of their needs.
On the other hand when Avraham Avinu saw that Yishmael was a negative influence on Yitzchak, he literally threw him out of the house. Although Yishmael was burning with fever, Avraham immediately sent him and his mother off with a little bread and a flask of water. How can we reconcile Avraham's boundless chesed with his harsh dismissal of his elder son?
Although Avraham was a baal chesed¸ he was not blinded by this attribute. Rashi explains that Yishamel was simultaneously worshiping idols, murdering, and acting immorally. When Avraham saw that his son Yitzchak, who would be the progenitor of Klal Yisrael, was in danger of being influenced negatively by Yishmael, he did not hesitate to squash his generous nature, and take action to summarily dispatch Yishmael from his household.
In today's world, where negative influences are rampant and at times the danger is not readily apparent, we must learn from Avraham Avinu that when it comes to the chinuch of our children we should take no chance. Compromise and “kindness” in this area are really cruelty to our children. If we see them getting involved with the wrong friends or showing interest in the secular media, we must immediately remove these dangers from our midst. Only then will we have siyata dishmaya and see them head on the proper path.
Good Natures
Both Avraham Avinu and Lot practiced chesed. Yet while Avraham never compromised on any Torah law, Lot was willing to sacrifice the virtue of his two daughters in order to maintain his chesed. How did Lot go so terribly wrong?
Avraham and Lot were both good-natured individuals. Yet Avraham was in complete control of his nature, and he could go against it at will. Meanwhile, Lot's uncontrolled giving nature drove him to commit the most perverse acts.
The huge difference between the chesed of Avraham and the chesed of Lot can be seen from the following story about Rav Yoshe Ber Soleveitchik, the Beis HaLevi. While in Brisk the Beis HaLevi would wear the garb of a Rav. When the Beis HaLevi would travel outside of Brisk, he would wear normal clothes so that he would pass as an ordinary Jew and not receive honor for his Torah knowledge.
On one occasion the Beis HaLevi arrived at an inn that was crowded with guests. The innkeeper did not recognize the Beis HaLevi and told him that he could only offer him humble lodgings in the storage room. With no other choice, the Beis HaLevi agreed.
Half an hour after the Beis HaLevi had gone to his “room,” there was a tremendous uproar in the inn. When the Beis HaLevi went to find out what was going on, he saw that a well-known Chasidic Rebbe had arrived at the inn. The innkeeper immediately "discovered" that one of his well-appointed rooms was actually vacant, and was proudly escorting the Rebbe to his gracious lodging.
When the Rebbe saw the Beis HaLevi, he greeted him with great honor. The innkeeper then realized that his “regular” guest was no less than a world-famous Gadol. He apologized profusely that he had not afforded the Beis HaLevi the honor that he deserved.
In the stories brought in Chumash, both Avraham and Lot treated their guests with great respect and kindness. Yet Avraham thought that he was seeing to the needs of three insignificant wayfarers, and still treated them like kings. Meanwhile Lot's excessive generosity stemmed from his recognition that his guests were melachim.
G-d Fearing
After Avraham showed his willingness to sacrifice his son, Yitzchak, Hashem responded, "Now I know that you are G-d fearing." Avraham had already overcome nine major nisyonos and seemingly had already proven beyond a shadow of a doubt that he feared the Almighty. Yet showing readiness to perform an act which went completely against his gentle nature, showed that Avraham was motivated solely by fear of Hashem.
The Zohar speaks in great praise of Avraham's success in standing up to the nisayon of the Akeidah. Yet seemingly Yitzchak's actions were equally great. Yitzchak made sure his father tied his hands so that there would not be any question of the kashrus of the korban. Why does the Zohar consider Avraham the greater half of this act?
Avraham, as the paradigm of chesed, had to overcome his good nature to sacrifice his son. Although Yitzchak was willing to give his life to fulfill Hashem's will, he was by nature inclined to strictly follow the letter of the law, while Avraham had to transcend the compassion that imbued everything he ever did in his whole life. For this reason, Avraham's act was considered even greater than Yitzchak's.
The Torah writes that Avraham Avinu woke up early to perform the Akeidah. The Brisker Rav points out that Avraham slept well that night. On the eve of the morning when he would slaughter his cherished son, Avraham slept soundly with complete peace of mind. He was not nervous, but looked forward to the next morning as a chance to fulfill the will of the Almighty, just like any other day.
Akeidas Yitzchak went in the face of everything that Avraham Avinu stood for. Had Avraham dwelled on thoughts about what the rest of the world would think about his actions, he would never have performed the Akeidah. His monumental willingness to nullify his own self before Hashem’s will has served as a lesson for Jews in every generation.
In today’s complex and confusing world, we have more opportunities than ever to stand up for the truth, to reject falsehood and to ignore what the rest of the world thinks of our decision. We are all Avraham’s children so let’s carry on his legacy by meeting this challenge today and every day.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Good Advice
"Hashem appeared to Avraham Avinu in the land of Mamre" (Bereshis 18,1)." “Mamre advised Avraham Avinu to perform the bris milah. Therefore Hashem revealed Himself to Avraham in his land." (Rashi 18,1).
Rashi's words beg an explanation; since the Almighty had already commanded Avraham Avinu to perform bris milah, why then did Avraham need to ask advice? The answer to this question is that although Hashem had commanded him to perform bris milah, He had not told him the details of how to do it. Avraham consulted Aner, Eshkol, and Mamre regarding exactly how the bris should be done.
The Medrash explains that Aner advised Avraham not to do the bris at all. Avraham was 100-years-old, and if people heard that Hashem requires hundred-year-old men to carry out such dangerous procedures, they would definitely not be interested in having any part of such a religion. Notwithstanding God's express command, Aner told Avraham to pass up the mitzvah.
Eshkol, on the other hand, said that if Hashem told Avraham to perform milah, he must do it. However, Eshkol sympathized with Aner's concerns, and advised Avraham to do the milah in the privacy of his own home. This way no one would hear about it, and no one would look down on Avraham’s beliefs.
Mamre took a different stand. He told Avraham that if Hashem commanded Avraham to do the milah, there was absolutely no need to cover up the performance of this mitzvah. He should do the mitzvah openly and thereby publicly sanctify G-d's name. Avraham heeded Mamre's advice, and for this reason performed the bris in his land.
The three different approaches of Aner, Eshkol and Mamre represent three views that Jewish leaders have adopted throughout history. Some prominent leaders of recent times decided that Torah observance was not compatible with living in the modern world. They advocated the creation of a Jewish state that had no connection to mitzvah observance.
Other modern Jewish leaders maintained that the Torah represents Hashem's will in this world and therefore must be observed. However, in order to be accepted by the world at large, they suggested that a Jew should observe the Torah in the privacy of his home, while integrating into gentile society in the public arena. This “progressive” outlook also does not represent the Torah view.
Even in the most difficult epochs of modern times, we have been privileged to great Jewish leaders who have adopted the third and correct view. The Chasam Sofer, Brisker Rav, and Chazon Ish were just a few of the many manhigim of Klal Yisrael who believed that we must proudly observe the Torah in all times and all places, and not concede even an inch to those who want to change its form. They were students of Mamre, who maintained that one must be proud to be a Jew and perform Hashem's express commands openly and publicly, regardless of what the rest of the world thinks.
In Europe during the years leading up to the Second World War, the first and second shitos were prevalent. Some Jews disregarded mitzvah observance altogether, while others kept a modicum of observance yet proclaimed that it was a chilul Hashem for a Jew to walk around with a kipa and a beard. The Almighty showed us what happens when we abandon the proper path, with the death of six million Jews in the Holocaust.
Every Jew faces the challenge today to discard or hide their Judaism, or to keep every mitzvah in the Torah under any circumstances. We must all follow in the footsteps of Avraham Avinu who performed the mitzvos openly and did not care what the rest of the world thought of him. This is the will of Hashem who gave us the Torah to be "a light amongst the nations."
Kindness vs. Cruelty
Avraham Avinu was chesed par excellence. When guests showed up after his bris milah, though he was still weak and pained from his operation, he served food fit for a king to guests who on the surface appeared to be three lowly idol worshipers. Even though the third day after the milah is the most painful, Avraham Avinu personally took care of all of their needs.
On the other hand when Avraham Avinu saw that Yishmael was a negative influence on Yitzchak, he literally threw him out of the house. Although Yishmael was burning with fever, Avraham immediately sent him and his mother off with a little bread and a flask of water. How can we reconcile Avraham's boundless chesed with his harsh dismissal of his elder son?
Although Avraham was a baal chesed¸ he was not blinded by this attribute. Rashi explains that Yishamel was simultaneously worshiping idols, murdering, and acting immorally. When Avraham saw that his son Yitzchak, who would be the progenitor of Klal Yisrael, was in danger of being influenced negatively by Yishmael, he did not hesitate to squash his generous nature, and take action to summarily dispatch Yishmael from his household.
In today's world, where negative influences are rampant and at times the danger is not readily apparent, we must learn from Avraham Avinu that when it comes to the chinuch of our children we should take no chance. Compromise and “kindness” in this area are really cruelty to our children. If we see them getting involved with the wrong friends or showing interest in the secular media, we must immediately remove these dangers from our midst. Only then will we have siyata dishmaya and see them head on the proper path.
Good Natures
Both Avraham Avinu and Lot practiced chesed. Yet while Avraham never compromised on any Torah law, Lot was willing to sacrifice the virtue of his two daughters in order to maintain his chesed. How did Lot go so terribly wrong?
Avraham and Lot were both good-natured individuals. Yet Avraham was in complete control of his nature, and he could go against it at will. Meanwhile, Lot's uncontrolled giving nature drove him to commit the most perverse acts.
The huge difference between the chesed of Avraham and the chesed of Lot can be seen from the following story about Rav Yoshe Ber Soleveitchik, the Beis HaLevi. While in Brisk the Beis HaLevi would wear the garb of a Rav. When the Beis HaLevi would travel outside of Brisk, he would wear normal clothes so that he would pass as an ordinary Jew and not receive honor for his Torah knowledge.
On one occasion the Beis HaLevi arrived at an inn that was crowded with guests. The innkeeper did not recognize the Beis HaLevi and told him that he could only offer him humble lodgings in the storage room. With no other choice, the Beis HaLevi agreed.
Half an hour after the Beis HaLevi had gone to his “room,” there was a tremendous uproar in the inn. When the Beis HaLevi went to find out what was going on, he saw that a well-known Chasidic Rebbe had arrived at the inn. The innkeeper immediately "discovered" that one of his well-appointed rooms was actually vacant, and was proudly escorting the Rebbe to his gracious lodging.
When the Rebbe saw the Beis HaLevi, he greeted him with great honor. The innkeeper then realized that his “regular” guest was no less than a world-famous Gadol. He apologized profusely that he had not afforded the Beis HaLevi the honor that he deserved.
In the stories brought in Chumash, both Avraham and Lot treated their guests with great respect and kindness. Yet Avraham thought that he was seeing to the needs of three insignificant wayfarers, and still treated them like kings. Meanwhile Lot's excessive generosity stemmed from his recognition that his guests were melachim.
G-d Fearing
After Avraham showed his willingness to sacrifice his son, Yitzchak, Hashem responded, "Now I know that you are G-d fearing." Avraham had already overcome nine major nisyonos and seemingly had already proven beyond a shadow of a doubt that he feared the Almighty. Yet showing readiness to perform an act which went completely against his gentle nature, showed that Avraham was motivated solely by fear of Hashem.
The Zohar speaks in great praise of Avraham's success in standing up to the nisayon of the Akeidah. Yet seemingly Yitzchak's actions were equally great. Yitzchak made sure his father tied his hands so that there would not be any question of the kashrus of the korban. Why does the Zohar consider Avraham the greater half of this act?
Avraham, as the paradigm of chesed, had to overcome his good nature to sacrifice his son. Although Yitzchak was willing to give his life to fulfill Hashem's will, he was by nature inclined to strictly follow the letter of the law, while Avraham had to transcend the compassion that imbued everything he ever did in his whole life. For this reason, Avraham's act was considered even greater than Yitzchak's.
The Torah writes that Avraham Avinu woke up early to perform the Akeidah. The Brisker Rav points out that Avraham slept well that night. On the eve of the morning when he would slaughter his cherished son, Avraham slept soundly with complete peace of mind. He was not nervous, but looked forward to the next morning as a chance to fulfill the will of the Almighty, just like any other day.
Akeidas Yitzchak went in the face of everything that Avraham Avinu stood for. Had Avraham dwelled on thoughts about what the rest of the world would think about his actions, he would never have performed the Akeidah. His monumental willingness to nullify his own self before Hashem’s will has served as a lesson for Jews in every generation.
In today’s complex and confusing world, we have more opportunities than ever to stand up for the truth, to reject falsehood and to ignore what the rest of the world thinks of our decision. We are all Avraham’s children so let’s carry on his legacy by meeting this challenge today and every day.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
Wednesday, November 4, 2009
Loving Kindness Avraham Avinu's Gift to the World
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Kindness Without Cost
Avraham Avinu was the paradigm of chesed as Chazal tells us Chesed L'Avraham. Every day of his life was filled with acts of kindness. Avraham taught the Jewish people the importance of this attribute, and its crucial place in serving Hashem properly.
Klal Yisrael has continued to follow Avraham Avinu's example throughout history. Acts of kindness have been a hallmark for the Jewish people. In every generation Jews have excelled in chesed, even when they did not have for themselves.
There was one time in our history when the mitzvah of chesed was seemingly impossible. For the forty years that the Jews were living in the midbar, Hashem took care of all of our physical needs. How did we have an opportunity to do chesed to each other?
A person can do chesed without spending a cent. Teaching others Torah and guiding them on the proper path of serving the Almighty is the greatest act of kindness that one can do for his fellow Jew. This enabled Klal Yisrael to perform chesed while in the midbar.
Hashem put Jewish neahamos in this world with the exalted task of serving their Creator. Unfortunately, this fact is unknown to most Jews today, and most of Klal Yisrael are estranged from Torah and mitzvos. The greatest chesed that a person can do for another Jew is to bring them to a life of Torah.
Kindness and Torah
Rav Moshe Shneider, Rav Shternbuch's Rosh Yeshiva in London, obligated older students to study with the younger and weaker talmid at least two hours a week. This way even while learning in yeshiva, bachurim would have an opportunity to do chesed. Rav Shneider would say that without chesed, one cannot succeed in Torah learning.
What do acts of kindness have to do with success in Torah? Although a Jew must follow in the Almighty's ways, there is no set amount how much to give. Chesed is a sign of nedivos, acting for the sake of Hashem without obligation.
In order to acquire Torah, a person must have siyata d'shmaya, and find favor in the Almigty's eyes. The way to do this is through chesed. Acts of kindness to others cause Hahsem mida k'neged mida to respond to him with the ultimate chesed of giving one the gift of Torah.
All of My Needs
Hashem is the source of all kindness. Every day the Almighty showers chesed on each person taking care of all of their needs. By performing chesed, Avraham Avinu was following in the ways of the Hashem.
At times, we experience the Almighty's attribute of strict justice. During these periods, it is difficult to see the chesed behind the din. We might be tempted to think that He has changed His ways, and chas v'shalom abandoned His attribute of chesed.
One such incident took place during the Holocaust. A group of prisoners in a concentration camp was slated to be taken to their death. One of the members of the group and stated that he could keep davening but he could no longer say the beracha "He takes care of all of my needs".
There seemed to be consensus among them that this man was correct, until one of the other prisoners stood up and interjected. "Hashem is taking care of all of our needs, even in this most dire situation." The other members of the group were inspired by his emunah and agreed that even at this time the Almighty was watching over them.
On the House
The Alter of Norvadork compared this world to an expensive hotel. A person can order as much as he wants, and seemingly does not have to pay a cent. Only at the end of the meal does a bill come charging him in full for everything he ordered.
So too, a person can take whatever pleasures frim this world that he desires. However he should remember that he will be charged. When he gets to the next world a full accounting will be made.
Rav Yisrael Salanter said that there is a way that one can by pass these charges. Although the workers in the hotel may not eat their, staff who are crucial for running the establishment will get their meals free. So too if a person makes himself crucial for the running of the world by constantly doing acts of chesed for others he will not be held accountable for what he took from this world.
Avaraham Avinu taught the entire world the importance of chesed. Happy are his descendants who follow in his path, whose lives are filled with acts of kindness. May his merit stand up for us and bring us to the final redemption soon.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Kindness Without Cost
Avraham Avinu was the paradigm of chesed as Chazal tells us Chesed L'Avraham. Every day of his life was filled with acts of kindness. Avraham taught the Jewish people the importance of this attribute, and its crucial place in serving Hashem properly.
Klal Yisrael has continued to follow Avraham Avinu's example throughout history. Acts of kindness have been a hallmark for the Jewish people. In every generation Jews have excelled in chesed, even when they did not have for themselves.
There was one time in our history when the mitzvah of chesed was seemingly impossible. For the forty years that the Jews were living in the midbar, Hashem took care of all of our physical needs. How did we have an opportunity to do chesed to each other?
A person can do chesed without spending a cent. Teaching others Torah and guiding them on the proper path of serving the Almighty is the greatest act of kindness that one can do for his fellow Jew. This enabled Klal Yisrael to perform chesed while in the midbar.
Hashem put Jewish neahamos in this world with the exalted task of serving their Creator. Unfortunately, this fact is unknown to most Jews today, and most of Klal Yisrael are estranged from Torah and mitzvos. The greatest chesed that a person can do for another Jew is to bring them to a life of Torah.
Kindness and Torah
Rav Moshe Shneider, Rav Shternbuch's Rosh Yeshiva in London, obligated older students to study with the younger and weaker talmid at least two hours a week. This way even while learning in yeshiva, bachurim would have an opportunity to do chesed. Rav Shneider would say that without chesed, one cannot succeed in Torah learning.
What do acts of kindness have to do with success in Torah? Although a Jew must follow in the Almighty's ways, there is no set amount how much to give. Chesed is a sign of nedivos, acting for the sake of Hashem without obligation.
In order to acquire Torah, a person must have siyata d'shmaya, and find favor in the Almigty's eyes. The way to do this is through chesed. Acts of kindness to others cause Hahsem mida k'neged mida to respond to him with the ultimate chesed of giving one the gift of Torah.
All of My Needs
Hashem is the source of all kindness. Every day the Almighty showers chesed on each person taking care of all of their needs. By performing chesed, Avraham Avinu was following in the ways of the Hashem.
At times, we experience the Almighty's attribute of strict justice. During these periods, it is difficult to see the chesed behind the din. We might be tempted to think that He has changed His ways, and chas v'shalom abandoned His attribute of chesed.
One such incident took place during the Holocaust. A group of prisoners in a concentration camp was slated to be taken to their death. One of the members of the group and stated that he could keep davening but he could no longer say the beracha "He takes care of all of my needs".
There seemed to be consensus among them that this man was correct, until one of the other prisoners stood up and interjected. "Hashem is taking care of all of our needs, even in this most dire situation." The other members of the group were inspired by his emunah and agreed that even at this time the Almighty was watching over them.
On the House
The Alter of Norvadork compared this world to an expensive hotel. A person can order as much as he wants, and seemingly does not have to pay a cent. Only at the end of the meal does a bill come charging him in full for everything he ordered.
So too, a person can take whatever pleasures frim this world that he desires. However he should remember that he will be charged. When he gets to the next world a full accounting will be made.
Rav Yisrael Salanter said that there is a way that one can by pass these charges. Although the workers in the hotel may not eat their, staff who are crucial for running the establishment will get their meals free. So too if a person makes himself crucial for the running of the world by constantly doing acts of chesed for others he will not be held accountable for what he took from this world.
Avaraham Avinu taught the entire world the importance of chesed. Happy are his descendants who follow in his path, whose lives are filled with acts of kindness. May his merit stand up for us and bring us to the final redemption soon.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
Wednesday, October 28, 2009
A New Era , How Noach Prepared us for Moshiach
From HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim)
Transcribed by Rabbi Daniel Yaakov Travis
Miracles Within Nature
Hashem commanded Noach to build an ark and place within it animals from every species in the world. Noach's ark measured three hundred amos in length, fifty amos wide and thirty amos high. At first glance, this seems like a mammoth structure capable of holding quite a large number of animals.
Yet if we consider just how many kinds of animals had to be saved, it is clear that Hashem performed many miracles in regards to the ark. Chazal tell us that in Asia alone, there are one hundred species of birds similar to the Re'eh. In practical terms, not even a fraction of the world’s animal species could fit into the ark. In addition animals came from all over the world, which was a great miracle.
Outside of the ark, scorching-hot air and boiling water splashing against its sides caused this miraculous vessel no damage at all. While the whole world was swallowed up and destroyed, Noach and his family lived in peace and comfort within the ark. Why did Hashem see fit to perform so many miracles on their behalf?
When Noach left the ark, he found a totally different world from the one he used to know. Before the Flood, Hashem’s Presence was much easier to perceive in the world. But after the waters receded, the forces of nature became a disguise for His Providence.
The time they spent in the ark was designed by Hashem to prepare Noach and his family for the new era that awaited them. During that period, He showed them that nature is completely subjugated to His will. In doing so, He raised their level of perception of the Divine Presence in the physical world, making sure that they would be able to see His hand even after the flood.
So too, before Moshiach comes, Hashem will show us open miracles greater than those that took place when we left Mitzrayim. Even in our days, we have begun to witness them, as the Almighty has protected Eretz Yisrael from enemies who are bent on annihilating us. The purpose of these miracles is to raise our level of perception and to prepare us for the new era we are entering.
Inside the Ark
Noach had to spend a whole year with the animals in the ark. One time when he was late in feeding the animals, the lion bit him and caused a painful wound. Why did someone who the Torah describes as a tzadik tamim, perfectly righteous, deserve this suffering?
The Gemara at the end of Kiddushim describes two types of tzadikim; there is a good tzadik who is serves Hashem and is good to people, and a tzadik who is not good, who only serves the Almighty. Chazal do not mean to say that the tzadik who is not good treats others badly, for then he would not deserve the title of tzadik. Rather he keeps his righteousness to himself, and others do not benefit from it.
The Zohar explains that Noach was a tzadik who was not good. Unlike Avraham Avinu who went out and tried to influence others to serve Hashem, Noach was content being righteous by himself. The Almighty responded to Noach by placing him in a scenario where he would have to serve Hashem alone for a full year, feeding the animals in the ark.
"Make yourself an ark…that has kinim (compartments)." (Bereshis 6,14). The Medrash understands these kinim to be a hint to the bird , also redfered to as kinim, brought by the Metzora. What is the connection between Noach and a Metzora?
Lashon hara often stems from a person’s desire to show others that he is “in the know.” In former times, if a Jew recognized that he did not control his mouth, the Almighty would punish him with tzaraas, which forced him into isolation, away from the rest of the Jewish people. The Torah hopes this would teach him to think before he speaks.
Noach and the metzora shared a solitary fate. However their isolation is beneficial to them. Loneliness taught them that there are other people in the world and they should consider others’ needs while running their own lives.
We find another connection to the Metzora in Parshas Be'aloshecha, relating to the Levi'im. The Torah commands the Levi'im to shave their entire bodies just like the Metzora. Rashi asks: why did the Levi'im have to undergo this process?
Based on the above we can answer Rashi's question. Levi'im were designated for the special role of devoting their lives to serving Hashem through Torah learning and service in the Beis Hamikdash. Klal Yisrael provided them with their physical sustenance, while the Levi'im stood apart and concerned themselves with spiritual matters alone.
To be a member of the Almighty's "special forces" meant that one could not take part in the same daily routines and lifestyle as the rest of the Jewish people. The nature of the Levi'im’s role naturally caused some degree of isolation from the rest of Klal Yisrael. A Levi was the “odd one out” and did not sharing the “normal” experiences of the majority of people.
Hashem hinted to the loneliness that the Levi'im would have to endure by making them undergo a process similar to the Metzora. This should be a message to all bnei Torah today. While we must try and have a positive influence on all of klal Yisrael, a certain degree of isolation from the rest of the world is necessary.
Teshuva and Midos Tovos
The generation of the flood was evil through and through. Theft and immorality were rampant, and humanity had sunk to the deepest depths of corruption. Hashem's patience was wearing thin, but He gave them one last chance to repent.
The Almighty commanded Noach to spend 120 years building his ark, so that other people would see him and abandon their evil ways. The Brisker Rav asked: we know that teshuva helps Klal Yisrael return to the Almighty. Does teshuva in fact help non-Jews as well?
The Brisker Rav answers that although the non-Jews can also benefit from teshuva, there is a major difference. Klal Yisrael are Hashem's chosen nation, and their teshuva is cherished by Him. The Almighty experiences much greater joy when His children come back to Him.
Midos tovos, positive character development, is one of the major themes of Parshas Noach. Rav Chaim Vital asks why the Torah does not spend more time talking about this crucial subject? Shouldn’t it be mentioned in every parsha?
Rav Chaim Vital answers that midos tovos is indeed the central message of the Torah, and if one looks below the surface, one finds that they underpin every mitzvah in the Torah. For example the Torah obligates us to wipe out the Cananim because of their corruption. Midos tovos are the central point in every area of the Torah.
Learning from miracles, influencing others, and positive character development are three crucial concepts that we must gain a deeper understand of from Parshas Noach. As we enter the final phase in history we must keep these fundamental principles in mind. These principles are our tickets to front-row seats for the awe-inspiring miracles that will soon be seen in this world, those of the days of moshiach, which will dwarf those that we experienced when we left Mitzrayim.
(HaRav Shternbuch's shiurim on the parsha are being prepared for publication by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
Ravad of Yerushalayim)
Transcribed by Rabbi Daniel Yaakov Travis
Miracles Within Nature
Hashem commanded Noach to build an ark and place within it animals from every species in the world. Noach's ark measured three hundred amos in length, fifty amos wide and thirty amos high. At first glance, this seems like a mammoth structure capable of holding quite a large number of animals.
Yet if we consider just how many kinds of animals had to be saved, it is clear that Hashem performed many miracles in regards to the ark. Chazal tell us that in Asia alone, there are one hundred species of birds similar to the Re'eh. In practical terms, not even a fraction of the world’s animal species could fit into the ark. In addition animals came from all over the world, which was a great miracle.
Outside of the ark, scorching-hot air and boiling water splashing against its sides caused this miraculous vessel no damage at all. While the whole world was swallowed up and destroyed, Noach and his family lived in peace and comfort within the ark. Why did Hashem see fit to perform so many miracles on their behalf?
When Noach left the ark, he found a totally different world from the one he used to know. Before the Flood, Hashem’s Presence was much easier to perceive in the world. But after the waters receded, the forces of nature became a disguise for His Providence.
The time they spent in the ark was designed by Hashem to prepare Noach and his family for the new era that awaited them. During that period, He showed them that nature is completely subjugated to His will. In doing so, He raised their level of perception of the Divine Presence in the physical world, making sure that they would be able to see His hand even after the flood.
So too, before Moshiach comes, Hashem will show us open miracles greater than those that took place when we left Mitzrayim. Even in our days, we have begun to witness them, as the Almighty has protected Eretz Yisrael from enemies who are bent on annihilating us. The purpose of these miracles is to raise our level of perception and to prepare us for the new era we are entering.
Inside the Ark
Noach had to spend a whole year with the animals in the ark. One time when he was late in feeding the animals, the lion bit him and caused a painful wound. Why did someone who the Torah describes as a tzadik tamim, perfectly righteous, deserve this suffering?
The Gemara at the end of Kiddushim describes two types of tzadikim; there is a good tzadik who is serves Hashem and is good to people, and a tzadik who is not good, who only serves the Almighty. Chazal do not mean to say that the tzadik who is not good treats others badly, for then he would not deserve the title of tzadik. Rather he keeps his righteousness to himself, and others do not benefit from it.
The Zohar explains that Noach was a tzadik who was not good. Unlike Avraham Avinu who went out and tried to influence others to serve Hashem, Noach was content being righteous by himself. The Almighty responded to Noach by placing him in a scenario where he would have to serve Hashem alone for a full year, feeding the animals in the ark.
"Make yourself an ark…that has kinim (compartments)." (Bereshis 6,14). The Medrash understands these kinim to be a hint to the bird , also redfered to as kinim, brought by the Metzora. What is the connection between Noach and a Metzora?
Lashon hara often stems from a person’s desire to show others that he is “in the know.” In former times, if a Jew recognized that he did not control his mouth, the Almighty would punish him with tzaraas, which forced him into isolation, away from the rest of the Jewish people. The Torah hopes this would teach him to think before he speaks.
Noach and the metzora shared a solitary fate. However their isolation is beneficial to them. Loneliness taught them that there are other people in the world and they should consider others’ needs while running their own lives.
We find another connection to the Metzora in Parshas Be'aloshecha, relating to the Levi'im. The Torah commands the Levi'im to shave their entire bodies just like the Metzora. Rashi asks: why did the Levi'im have to undergo this process?
Based on the above we can answer Rashi's question. Levi'im were designated for the special role of devoting their lives to serving Hashem through Torah learning and service in the Beis Hamikdash. Klal Yisrael provided them with their physical sustenance, while the Levi'im stood apart and concerned themselves with spiritual matters alone.
To be a member of the Almighty's "special forces" meant that one could not take part in the same daily routines and lifestyle as the rest of the Jewish people. The nature of the Levi'im’s role naturally caused some degree of isolation from the rest of Klal Yisrael. A Levi was the “odd one out” and did not sharing the “normal” experiences of the majority of people.
Hashem hinted to the loneliness that the Levi'im would have to endure by making them undergo a process similar to the Metzora. This should be a message to all bnei Torah today. While we must try and have a positive influence on all of klal Yisrael, a certain degree of isolation from the rest of the world is necessary.
Teshuva and Midos Tovos
The generation of the flood was evil through and through. Theft and immorality were rampant, and humanity had sunk to the deepest depths of corruption. Hashem's patience was wearing thin, but He gave them one last chance to repent.
The Almighty commanded Noach to spend 120 years building his ark, so that other people would see him and abandon their evil ways. The Brisker Rav asked: we know that teshuva helps Klal Yisrael return to the Almighty. Does teshuva in fact help non-Jews as well?
The Brisker Rav answers that although the non-Jews can also benefit from teshuva, there is a major difference. Klal Yisrael are Hashem's chosen nation, and their teshuva is cherished by Him. The Almighty experiences much greater joy when His children come back to Him.
Midos tovos, positive character development, is one of the major themes of Parshas Noach. Rav Chaim Vital asks why the Torah does not spend more time talking about this crucial subject? Shouldn’t it be mentioned in every parsha?
Rav Chaim Vital answers that midos tovos is indeed the central message of the Torah, and if one looks below the surface, one finds that they underpin every mitzvah in the Torah. For example the Torah obligates us to wipe out the Cananim because of their corruption. Midos tovos are the central point in every area of the Torah.
Learning from miracles, influencing others, and positive character development are three crucial concepts that we must gain a deeper understand of from Parshas Noach. As we enter the final phase in history we must keep these fundamental principles in mind. These principles are our tickets to front-row seats for the awe-inspiring miracles that will soon be seen in this world, those of the days of moshiach, which will dwarf those that we experienced when we left Mitzrayim.
(HaRav Shternbuch's shiurim on the parsha are being prepared for publication by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
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