Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim)
A State of Churban
"How [Eichah] can I bear your cumbrance, your burden and your strife? (Devarim 1,13)"
"How [Eichah] the city which was once so populous remains lonely like a widow? (Eichah 1,1)"
Both Moshe Rabbeinu and the prophet Yermiyahu bemoaned the fallen state of the Jewish people with the word Eichah. What is the connection between the Jewish people in the midbar and the destruction of the Beis Hamikdash?
For forty years, Klal Yisrael had all of their needs provided for; mann to eat, water from Miriam’s well, the ananei hakavod to light up and pave their way. Nonetheless, during this time there was strife and lack of respect amongst the Jewish people.
This shows us that when Klal Yisrael lacks the basic foundations of derech eretz, their situation is likened to the churban Beis Hamikdash. Notwithstanding the miracles of Yetzias Mitzrayim and Matan Torah, despite living in an era when Hashem openly revealed His Presence constantly and even though they were led by a tzadik as great as Moshe Rabbeinu, these were not enough to save us from falling into this trap. As long as sinas chinam and lashon hara prevail, we will continue to live in a state of churban.
In our days, we have seen tremendous miracles, yet they have not transformed us. If we have tarnished our nesahamos with baseless hatred for other Jews, and other interpersonal transgressions, the miracles will not have an affect on us. Only when we are worthy, will Hashem’s revealed Presence touch us personally.
G-d of Vengeance
Someone once traveled from America to ask the Brisker Rav for a beracha. Before the Rav had a chance to open his mouth and the man said, "Give me a blessing that I should see moshiach!" The Brisker Rav looked at him and asked, "Have you prepared yourself for moshiach? – Perhaps you are soiled with transgressions."
Taken aback by the Rav's sharp response, the man replied that he did not think that he had many aveiros. To which the Brisker Rav said, "You have no idea the shame you will feel on the day that Hashem reveals Himself to the world. Prepare yourself now, while you still have the opportunity.”
On the same note, the Baal Shem Tov offers the following analogy, based on the verse "He is a G-d of vengeance, G-d of vengeance reveal yourself" (Tehillim 94,1):
A king once got lost on the road, and found himself in a small village in his kingdom. When he told the people living there that he was their king they jeered at him and called him a lunatic before running him out of town.
When the king managed to return to his palace, he took council with his advisors regarding how he should punish the people of that town for this disrespect. Some said that every one in the town should be put to death. Others suggested locking them up in the royal dungeon.
One of the wiser counselors suggested that such a harsh revenge was unnecessary. All the king needed to do was to appear in the town wearing his royal crown. When they recognized his royal personage, the villagers would be shocked to realize that the person that they had humiliated was none other than their own king and that they had seriously mishandled a golden opportunity to earn his favor. Their agonies of remorse and shame would be all the punishment needed.
So, too, Hashem is a "G-d of Vengeance" and His Prescience is overwhelming. By merely "revealing Himself," as described at the end of the verse, His vengeance will be felt on the final Day of Judgment. At that auspicious moment, there will be no greater punishment than the shame felt by those who are not properly prepared for this experience.
The Almighty certainly wants to reveal Himself even today, and return to His dwelling place in the Beis Hamikdash in Yerushalayim. Although yearning for moshiach is one of the foundations of our emunah, looking towards the future is not sufficient for this to happen. We must first fix up our transgressions, especially sinas chinam, in order that we should be ready for Him to reveal His Presence.
A Question of Belief
"How (Eichah) can I bear your cumbrance, your burden and your strife? (Devarim 1,13)" Your burden refers to Apikorsis (Rashi).
At first glance, it may be difficult to understand why those who doubt Hashem are considered so wicked. We all have questions; why one person is rich and another poor, why one person is healthy and another sick, why one person dies young and another in old age. It is normal to be confounded by the mysteries of Hashem’s universe. So what makes the Apikoris’ questioning so objectionable?
While the ma'amin may have a healthy inquiring mind, he knows that there is one answer to all of his questions. Flesh-and-blood man cannot understand the ways of Heaven. We must strengthen our emunah in Hashem and then the sting in all of these questions will disappear.
The Zohar writes that during the era precending the coming of moshiach, the power of Apikorsis will grow stronger and stronger. This is analogous to a fire which has a last moment of surge right before it goes out and is extinguished forever. So, too, although the power of Apikorisis seems so strong in the world right now, soon it will be no more.
As we get closer and closer to the day of the final redemption, the power of the Apikorsim grows ever stronger. Every day, their yetzer hara gives them new ideas and novel ways to try conceal the revelation of Hashem in the world and eliminate any semblance of holiness from the Jewish people. What can we learn from their actions?
The pasuk says, "From my enemies I became wiser regarding Your mitzvos" (Tehillim). The Chafetz Chaim would often say that we must learn a lesson from the great enthusiasm that the Apikorsim pursue evil. While our pursuit of truth is tainted by a false assessment of our true capacity to achieve this goal, they pursue falsehood with such single-minded dedication and ambition that it is the true embodiment of these virtues.
We should admire and emulate their ruthless drive, for while they labor to build fleeting castles on the quicksand of worldly strivings, we will likewise struggle, with Hashem’s help, to build the glorious and eternal Beis Hamikdash on the everlasting foundations of derech eretz and the mitzvos bein adam lechaveiro. Bimhera Beyameinu, Amen.
(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. For more information about his work contact dytravis@actcom.com.)
Sunday, August 30, 2009
Saturday, August 29, 2009
Searching For Hashem
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim, Leil Shabbos Veschanan )
Just Getting Started
"My Master Hashem, You have started to show your servant (Moshe) Your greatness and Your mighty hand, and proven that there is no one in the Heavens or Earth as great as You " (Devarim 3,24)
Moshe Rabbeinu's words are difficult to understand. Previously he had spent forty days in the Heavens speaking directly to Hashem and receiving the Torah, and had seen the miracles in and leaving Mitzrayim. After all that Moshe had witnessed, how can he only say now that he started to see Hashem?
Moshe Rabbeinu had just been moser nefesh to recite over five hundred tefilos to Hashem, to permit Him to come into Eretz Yisrael. Chazal tell us that Moshe Rabbeinu was certainly not interested in the physical benefits of being their, such as eating the delicious fruit which could not be matched in any other country. Rather he wanted to fulfill the mitzvos of Eretz Yisrael, and achieve a greater level of closeness to his Creator.
Moshe Rabbeinu had seen many of Hashem's miracles. Yet with all that he had seen, it was not enough. No matter how much a person experiences of Hashem's glory, he has not even witnessed an iota of His infinite Magnitude. After all of His tefilos he achieved an even greater level of perception, and it was as if he was only starting to witness Hashem's greatness.
Looking At The Stars
The Almighty has placed billions of stars in the universe, each one bigger than our planet. The Rambam writes in the second perek of Hilchos Yesodei HaTorah that a person is meant to gaze into the cosmos and see the stars and all of His wonders. Immediately he should tremble in amazement after witnessing such glory and splendor, and recognizing his own tininess.
The main purpose of the stars is to express Hashem's glory. Hashem set them in the sky for us to perceive His greatness. At the time of the final din we will all be questioned why we didn't make use of such an opportunity.
The Rambam's directive to gaze into the heavens is not a suggestion. We are obligated to think about that which we see every day and take for granted. We should not squander such an opportunity to imbue our lives with fear and recognition of Hashem.
Divine Reward
Chazal tell us that although Moshe Rabbeinu had great merit, he did not request compensation for his actions in this world. He wanted to save all of his reward for the world to come. Moshe was only interested in a gift from Hashem.
The Yerushalmi explains that it is impossible to compensate a person for his mitzvos in this world. Olam Habah is an eternal spiritual existence. This world is transient and physical with no permanence at all.
The Alter of Norvordok explained that this world is like an expensive restaurant. Pleasures can be enjoyed without limit, but they all most be paid for at the end. Moshe Rabbeinu wanted to save all of his reward for the next world, and therefore asked that he should be a recipient of Hashem's Divine favor.
Adding is Subtracting
Even while searching to perceive Hashem's Greatness in this world one must be wary. The way to find holiness is to follow the Torah's guidelines to the tee. Adding or subtracting from the mitzvos is forbidden, even if the intention is to achieve a greater fulfillment of the Torah.
In our day, Reformed and Conservative Jews have changed the mode of Torah observance. They justify their actions with the above claim that in a modern world it is impossible to keep all of the laws that the Torah lays down. The Torah makes it quite clear that such an argument is baseless, and that the best way to perpetuate the Torah is to follow it in its entirety.
In a similar vein, we are forbidden to count Klal Yisrael. Numbering gives importance to quantity, while the Jewish people's distinction is qualitative and can not be perceived numerically. Only by keeping the Torah in its complete form can we achieve this greatness.
After relating the prohibition to add or subtract from the commandments, the Torah immediately mentions not to follow Baal Peor. The juxtaposition implies a connection between these two concepts. How does adding to the Torah relate to worshiping idols?
Generally, an idol was served by bowing down, kissing, or sacrificing to it. Baal Peor was unlike all other idols, in that it was worshipped by disgracing it in the most vile way. At first glance, one might think that this form of service is actually praiseworthy for it shames the idol. Since this is the form of worship, the Torah prohibits this, and acting in such a manor arouses Divine wrath as by any other type of idol worship.
The message of the Torah is clear. Any philosophies that propose changing the Torah are prohibited, even if they seem logically correct. Although we must love all Jews, all aspects of Reformed and Conservative philosophies must be avoided. In doing so we will merit to see the fulfillment of the verse "And you shall cling to Hashem your G-d and you will be alive" for only this is called true life.
(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. For more information about his work contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim, Leil Shabbos Veschanan )
Just Getting Started
"My Master Hashem, You have started to show your servant (Moshe) Your greatness and Your mighty hand, and proven that there is no one in the Heavens or Earth as great as You " (Devarim 3,24)
Moshe Rabbeinu's words are difficult to understand. Previously he had spent forty days in the Heavens speaking directly to Hashem and receiving the Torah, and had seen the miracles in and leaving Mitzrayim. After all that Moshe had witnessed, how can he only say now that he started to see Hashem?
Moshe Rabbeinu had just been moser nefesh to recite over five hundred tefilos to Hashem, to permit Him to come into Eretz Yisrael. Chazal tell us that Moshe Rabbeinu was certainly not interested in the physical benefits of being their, such as eating the delicious fruit which could not be matched in any other country. Rather he wanted to fulfill the mitzvos of Eretz Yisrael, and achieve a greater level of closeness to his Creator.
Moshe Rabbeinu had seen many of Hashem's miracles. Yet with all that he had seen, it was not enough. No matter how much a person experiences of Hashem's glory, he has not even witnessed an iota of His infinite Magnitude. After all of His tefilos he achieved an even greater level of perception, and it was as if he was only starting to witness Hashem's greatness.
Looking At The Stars
The Almighty has placed billions of stars in the universe, each one bigger than our planet. The Rambam writes in the second perek of Hilchos Yesodei HaTorah that a person is meant to gaze into the cosmos and see the stars and all of His wonders. Immediately he should tremble in amazement after witnessing such glory and splendor, and recognizing his own tininess.
The main purpose of the stars is to express Hashem's glory. Hashem set them in the sky for us to perceive His greatness. At the time of the final din we will all be questioned why we didn't make use of such an opportunity.
The Rambam's directive to gaze into the heavens is not a suggestion. We are obligated to think about that which we see every day and take for granted. We should not squander such an opportunity to imbue our lives with fear and recognition of Hashem.
Divine Reward
Chazal tell us that although Moshe Rabbeinu had great merit, he did not request compensation for his actions in this world. He wanted to save all of his reward for the world to come. Moshe was only interested in a gift from Hashem.
The Yerushalmi explains that it is impossible to compensate a person for his mitzvos in this world. Olam Habah is an eternal spiritual existence. This world is transient and physical with no permanence at all.
The Alter of Norvordok explained that this world is like an expensive restaurant. Pleasures can be enjoyed without limit, but they all most be paid for at the end. Moshe Rabbeinu wanted to save all of his reward for the next world, and therefore asked that he should be a recipient of Hashem's Divine favor.
Adding is Subtracting
Even while searching to perceive Hashem's Greatness in this world one must be wary. The way to find holiness is to follow the Torah's guidelines to the tee. Adding or subtracting from the mitzvos is forbidden, even if the intention is to achieve a greater fulfillment of the Torah.
In our day, Reformed and Conservative Jews have changed the mode of Torah observance. They justify their actions with the above claim that in a modern world it is impossible to keep all of the laws that the Torah lays down. The Torah makes it quite clear that such an argument is baseless, and that the best way to perpetuate the Torah is to follow it in its entirety.
In a similar vein, we are forbidden to count Klal Yisrael. Numbering gives importance to quantity, while the Jewish people's distinction is qualitative and can not be perceived numerically. Only by keeping the Torah in its complete form can we achieve this greatness.
After relating the prohibition to add or subtract from the commandments, the Torah immediately mentions not to follow Baal Peor. The juxtaposition implies a connection between these two concepts. How does adding to the Torah relate to worshiping idols?
Generally, an idol was served by bowing down, kissing, or sacrificing to it. Baal Peor was unlike all other idols, in that it was worshipped by disgracing it in the most vile way. At first glance, one might think that this form of service is actually praiseworthy for it shames the idol. Since this is the form of worship, the Torah prohibits this, and acting in such a manor arouses Divine wrath as by any other type of idol worship.
The message of the Torah is clear. Any philosophies that propose changing the Torah are prohibited, even if they seem logically correct. Although we must love all Jews, all aspects of Reformed and Conservative philosophies must be avoided. In doing so we will merit to see the fulfillment of the verse "And you shall cling to Hashem your G-d and you will be alive" for only this is called true life.
(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. For more information about his work contact dytravis@actcom.com.)
Thursday, August 27, 2009
High Stakes Getting the Most Out of Elul
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim, Leil Shabbos Shoftim)
Out of Order
We all know that Rosh Hashanah is the day when the Almighty issues our judgment for the upcoming year, while Yom Kippur is our opportunity to atone for our transgressions.
Based on this, Rav Yisrael Salanter asked a simple yet startling question: Aren’t these holidays out of order? Surely it would better for us to have our spiritual state wiped clean before our future fate is determined.
Rav Yisrael answers his own question by pointing out that in fact Rosh Hashanah has to come first. Through the awesome spirit of strict judgment of that day, we are able to perceive that Hashem is truly the undisputed ruler of the entire universe. Only after we have achieved this level of recognition are we worthy of being purified on Yom Kippur.
Rosh Hashanah is not a day of teshuvah. Throughout the long hours of davening, we do not say a single viduy. Rather Rosh Hashanah is a Yom Tov of malchious, recognizing that everything that happens in our lives is in His hands alone.
Rav Sternbuch was once approached by a businessman for a beracha right before Rosh Hashanah. The rav asked him what sort of blessing he sought, and the man replied, "This year went business went amazingly well. I know that Hashem can turn things around so I ask for one thing; that He should stay clear of my affairs and just let things continue to prosper."
Rav Sternbuch was shocked by the man's request and tried to make him see irrationality of his outlook. The Almighty orchestrates every detail of our existence and there is nothing which is not in His absolute control. Asking Him to stay out of one's business shows that one has not grasped the full extent of His Kingship.
The rav offered the businessman the following parable to help him understand the fallacy of his thinking: People readily purchase lottery tickets, even though the chances of winning are extremely slim. Since the stakes are so high, they are willing to spend money to enter despite the near-impossible odds. Moreover, they eagerly await the drawing of the winning numbers, hoping and praying that riches will be theirs.
When it comes to Rosh Hashanah, however, the odds that a person could receive a judgment involving much trial and suffering in the upcoming year are not remote. Yet we find that many people are pretty relaxed before the Day of Judgment, assuming that if things went OK last year they will stay OK in the following year. This complacency comes from the fact that they do not grasp the full extent of the din. And if we want the outcome of our judgment to be positive, we should first recognize that every aspect of our destiny is entirely in the Almighty's hands.
Guarding the Gates
"You should set up judges and police by all of your gates...Justice, justice pursue" (Devarim 16: 18, 20).
On a simple level, the Torah is instructing us to ensure that there is a justice system in Klal Yisrael. Judges make sure that the judicial laws of the Torah are properly upheld. Policemen protect the Jewish people from those who break the laws.
On a deeper level, the Torah is speaking personally to each Jew as an individual. All of us have gates; our eyes, mouth, and ears. We must guard these portals carefully and make sure that nothing which conflicts with Torah values enters us through them.
In this vein, the Torah writes "tzedek, tzedek tirdof", (justice, justice purse), repeating the word tzedek twice. While we must make sure to carry out justice on a national level, we should not forget that we must apply it to ourselves as well. Especially in regards to shemiras halashon, each person must establish his own personal guidelines, which will distance him from transgression.
Starting Fresh
"Do not set up for yourself a stone altar which Hashem hates" (Devarim 16: 22).
Once again, deviating from the simple reading of the pasuk gives us a deeper message to aid us in teshuvah. The Torah warns us from becoming cold and rigid like a stone altar, unable to bend and change. Rather we should view each day as an opportunity to turn over a new leaf and make a change for the better.
Elul is a time of tremendous Divine favor, and for this reason, the mazel of this month is a besula. Every kalla looks forward to her married life with as a fresh start, full of promise. We can live out the month of Elul with a similar sense of hope and anticipation.
The Arizal offers an allegorical explanation for the pasuk "and she cries for her father and mother for a month," referring to the eshes yafes toar. The father represents the Almighty, and the mother represents the Jewish people. During the year, we abandon our father and mother to pursue our heart’s worldly desires. During Elul we have an entire month to focus on rebuilding these fundamental relationships, and to regain to our original level of closeness.
On Rosh Hashanah the Almighty judges us "as we are at that moment." Our din on that day will reflect any changes that we have brought about in ourselves during Elul, no matter how small they may be. Let us seize this precious opportunity to ensure that we will be inscribed immediately into the book of life, health, and prosperity.
(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. For more information about his work contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim, Leil Shabbos Shoftim)
Out of Order
We all know that Rosh Hashanah is the day when the Almighty issues our judgment for the upcoming year, while Yom Kippur is our opportunity to atone for our transgressions.
Based on this, Rav Yisrael Salanter asked a simple yet startling question: Aren’t these holidays out of order? Surely it would better for us to have our spiritual state wiped clean before our future fate is determined.
Rav Yisrael answers his own question by pointing out that in fact Rosh Hashanah has to come first. Through the awesome spirit of strict judgment of that day, we are able to perceive that Hashem is truly the undisputed ruler of the entire universe. Only after we have achieved this level of recognition are we worthy of being purified on Yom Kippur.
Rosh Hashanah is not a day of teshuvah. Throughout the long hours of davening, we do not say a single viduy. Rather Rosh Hashanah is a Yom Tov of malchious, recognizing that everything that happens in our lives is in His hands alone.
Rav Sternbuch was once approached by a businessman for a beracha right before Rosh Hashanah. The rav asked him what sort of blessing he sought, and the man replied, "This year went business went amazingly well. I know that Hashem can turn things around so I ask for one thing; that He should stay clear of my affairs and just let things continue to prosper."
Rav Sternbuch was shocked by the man's request and tried to make him see irrationality of his outlook. The Almighty orchestrates every detail of our existence and there is nothing which is not in His absolute control. Asking Him to stay out of one's business shows that one has not grasped the full extent of His Kingship.
The rav offered the businessman the following parable to help him understand the fallacy of his thinking: People readily purchase lottery tickets, even though the chances of winning are extremely slim. Since the stakes are so high, they are willing to spend money to enter despite the near-impossible odds. Moreover, they eagerly await the drawing of the winning numbers, hoping and praying that riches will be theirs.
When it comes to Rosh Hashanah, however, the odds that a person could receive a judgment involving much trial and suffering in the upcoming year are not remote. Yet we find that many people are pretty relaxed before the Day of Judgment, assuming that if things went OK last year they will stay OK in the following year. This complacency comes from the fact that they do not grasp the full extent of the din. And if we want the outcome of our judgment to be positive, we should first recognize that every aspect of our destiny is entirely in the Almighty's hands.
Guarding the Gates
"You should set up judges and police by all of your gates...Justice, justice pursue" (Devarim 16: 18, 20).
On a simple level, the Torah is instructing us to ensure that there is a justice system in Klal Yisrael. Judges make sure that the judicial laws of the Torah are properly upheld. Policemen protect the Jewish people from those who break the laws.
On a deeper level, the Torah is speaking personally to each Jew as an individual. All of us have gates; our eyes, mouth, and ears. We must guard these portals carefully and make sure that nothing which conflicts with Torah values enters us through them.
In this vein, the Torah writes "tzedek, tzedek tirdof", (justice, justice purse), repeating the word tzedek twice. While we must make sure to carry out justice on a national level, we should not forget that we must apply it to ourselves as well. Especially in regards to shemiras halashon, each person must establish his own personal guidelines, which will distance him from transgression.
Starting Fresh
"Do not set up for yourself a stone altar which Hashem hates" (Devarim 16: 22).
Once again, deviating from the simple reading of the pasuk gives us a deeper message to aid us in teshuvah. The Torah warns us from becoming cold and rigid like a stone altar, unable to bend and change. Rather we should view each day as an opportunity to turn over a new leaf and make a change for the better.
Elul is a time of tremendous Divine favor, and for this reason, the mazel of this month is a besula. Every kalla looks forward to her married life with as a fresh start, full of promise. We can live out the month of Elul with a similar sense of hope and anticipation.
The Arizal offers an allegorical explanation for the pasuk "and she cries for her father and mother for a month," referring to the eshes yafes toar. The father represents the Almighty, and the mother represents the Jewish people. During the year, we abandon our father and mother to pursue our heart’s worldly desires. During Elul we have an entire month to focus on rebuilding these fundamental relationships, and to regain to our original level of closeness.
On Rosh Hashanah the Almighty judges us "as we are at that moment." Our din on that day will reflect any changes that we have brought about in ourselves during Elul, no matter how small they may be. Let us seize this precious opportunity to ensure that we will be inscribed immediately into the book of life, health, and prosperity.
(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. For more information about his work contact dytravis@actcom.com.)
Thursday, August 20, 2009
Entering Elul
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from HaGaon Rav Moshe Sternbuch shlita, Ravad of Yerushalayim
Leil Shabbos Re'eh)
What Elul Once Was
Sefer Ohr Yisrael describes what Elul once was. The mere mention of the word "Elul" in shul on the Shabbos Mevarchim before Rosh Chodesh would cause people to faint in trepidation. Jews felt that Rosh Hashanah was quickly approaching and expressed this recognition through total involvement in Torah and mitzvos.
Rav Yoshe Ber Solevetchick, the Beis HaLevi was known for his elevated level of yiras shamayim. Every day he would place his hands over a fire, in order to instill within himself a feeling of what it would be like to have to pass through the purification of Gehenom. The Brisker Rav testified that Rav Yoshe Ber's hands were black from this daily torching.
All year long Beis Halevi's avoda was unparalleled. However during Elul his Divine service took on a completely new dimension. Anyone who saw his face realized that the Day of Judgment would soon be here.
Rav Shternbuch relates that when he was a young boy his father would learn Hilchos Teshuva of the Rambam at the Shabbos table during Elul. When his father passed away his mother carried on the tradition. Rav Shternbuch testifies that just hearing the nigun that his mother used to teach these halachos instilled within his heart a fear of the upcoming din.
One time a non-Jewish women came in Elul to the home asking Rav Shternbuch's mother for help. Rebbedson Sternbuch said that she had a court case coming soon, and asked if she could be in touch with her when it was finished. When the non-Jewish women offered her assistance, Rebbedson Stherbuch replied that she could only take care of this mater herself.
Elul in our days has certainly taken a radical shift from what it once was. However even in our generation we can still reap the tremendous gift of Elul. If we use these days of mercy properly we will come to the Yom Hadin prepared to be successful in the judgment that awaits us.
See For Yourself
"See what I have placed before you (the Jewish people)"… (Devarim 11,26 )
The Torah starts off writing the word see in the singular. However the verse concludes with the word the word lifnechem, which is plural. What is the deeper significance of this phrasing?
Hidden in this grammatical discrepancy Torah is the key how to successful teshuva. Many of us look around and think to ourselves that we are not doing so bad considering the lowly state that the world is in today. Comparing ourselves to others can bring us to a feeling of complacency that we really do not need to change.
For this reason the Torah addresses each and every one of us in the singular. Hashem is telling us "See yourself as an individual and do whatever is in your power to fix up, and disregard what is happening in the rest of the world." Only then will we be able change the bad habits we have acquired during the year that have caused us to stray from Him.
Take a Close Look
Looking around at people who are not keeping the Torah should provide us with another impetus to teshuva. Some of them spend their life in the pursuit of happiness, but how many of them can say that they have actually found it. Running after worldly pleasures usually brings one to depression, for it is impossible to attain even a small portion of what one desires.
Leading one's life like an animal filling his physical desires causes one to feel that his life is empty and without reason. On the other hand, someone who keeps the Torah can fell that there is great purpose to their existence. Every mitzvah that a person performs is a great pleasure and fills one's life with meaning.
Looking around superficially could cause one to make the mistake that those seeking physical pleasure are really fulfilled in their existence. For this reason the Torah commands us "See!", take a deeper look, and try to fathom what is really going on. Once the mask has been removed it will be self apparent that they are really not satisfied with their lives, and the empty outer façade is just a front to cover up their feeling of nothingness.
However if you look deeper at the Torah lifestyle you will see how substantative it is. Every mitzvah a Jew performs brings him joy in this world, and eternal life in the next. The Jewish people were given the "Living Torah", and only it contains the directives to a truly happy life.
Starting Fresh
"…before them today, a blessing and a curse…"(Devarim 11,26 )
Once again the Torah is revealing a powerful tool when addressing us with this directive "today". When involved with teshuva don't get caught up in the past and become overly involved with how low we may have fallen. Pick yourself up and start from fresh today, as if you had never transgressed.
Focusing too much on our misdeeds can be a cause to stop us from doing teshuva. Especially in our generation, it is very easy to get depressed and give up hope that we will ever be able to overcome the desires which can pull us far away from a true Torah lifestyle. In this vein the Torah guides us that we should start anew, with the happiness and freshness of someone who has never sinned.
Rav Chaim Brisker explained that this is why we mention every day in Krias Shema that the commandments were given hayom, today. Rather than living in the past or the future, we should place our main focus on the present. Every day we should feel that this is the first time we are keeping the Torah, and infuse our avoda with the freshness that comes with this outlook.
The Zohar speaks of the great praises of the Mara D'Chusbana, those people that make an accounting each day. Every day we should start our lives with a clean slate, and leave the past behind us. Each day should be viewed by itself, and at night, we should make an accounting if we succeeded in serving our Creator properly that day.
A Date in Court
Rav Yisrael Salanter asked in his generation why people are not more afraid in Elul? When we see someone getting ready for a court case he loses sleep at night trying to think of was that he can be victorious. How come we are so passive when our lives are on the line?
Rav Yisrael Salanter concludes that the source of the fear of someone who is awaiting a court case is that they feel that there is something for them to do. As long as they feel that they could do more they will try to accomplish whatever they can. We however feel that we are who we are, and tat we are unable to make major changes in our lives to influence the Divine ruling on Roish Hashamah.
Herein lies a fundamental error. Elul is a time of great heavenly favor and we can definitely make use of it to change our ways. If we connect to these days of mercy by trying our best to do teshuva, Hashem will respond accordingly.
In our generation where depression is rampant, we should not focus on the fear and trepidation of Elul. Rather we should strengthen within ourselves the feelings of the great privilege we have to serve the Creator of the universe. This will bring us to a state of great joy and closeness to our Father in Heaven.
The Torah hints to the aforementioned world outlook: "See what I have placed before you, a blessing and a curse, the blessing if you listen to the mitzvos of Hashem your G-d…"(Devarim 11,26 ). Fulfillment of the blessing is listening to Hashem's mitzvos and understanding the opportunity we have in our hands to serve the King of kings.
This is what Chazal meant when they said, "The reward of a mitzvah is a mitzvah." Our greatest remuneration is the fact that we can continue to serve Avinu Malkeinu.
(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. For more information about his work contact dytravis@actcom.com.)
(based on a derasha from HaGaon Rav Moshe Sternbuch shlita, Ravad of Yerushalayim
Leil Shabbos Re'eh)
What Elul Once Was
Sefer Ohr Yisrael describes what Elul once was. The mere mention of the word "Elul" in shul on the Shabbos Mevarchim before Rosh Chodesh would cause people to faint in trepidation. Jews felt that Rosh Hashanah was quickly approaching and expressed this recognition through total involvement in Torah and mitzvos.
Rav Yoshe Ber Solevetchick, the Beis HaLevi was known for his elevated level of yiras shamayim. Every day he would place his hands over a fire, in order to instill within himself a feeling of what it would be like to have to pass through the purification of Gehenom. The Brisker Rav testified that Rav Yoshe Ber's hands were black from this daily torching.
All year long Beis Halevi's avoda was unparalleled. However during Elul his Divine service took on a completely new dimension. Anyone who saw his face realized that the Day of Judgment would soon be here.
Rav Shternbuch relates that when he was a young boy his father would learn Hilchos Teshuva of the Rambam at the Shabbos table during Elul. When his father passed away his mother carried on the tradition. Rav Shternbuch testifies that just hearing the nigun that his mother used to teach these halachos instilled within his heart a fear of the upcoming din.
One time a non-Jewish women came in Elul to the home asking Rav Shternbuch's mother for help. Rebbedson Sternbuch said that she had a court case coming soon, and asked if she could be in touch with her when it was finished. When the non-Jewish women offered her assistance, Rebbedson Stherbuch replied that she could only take care of this mater herself.
Elul in our days has certainly taken a radical shift from what it once was. However even in our generation we can still reap the tremendous gift of Elul. If we use these days of mercy properly we will come to the Yom Hadin prepared to be successful in the judgment that awaits us.
See For Yourself
"See what I have placed before you (the Jewish people)"… (Devarim 11,26 )
The Torah starts off writing the word see in the singular. However the verse concludes with the word the word lifnechem, which is plural. What is the deeper significance of this phrasing?
Hidden in this grammatical discrepancy Torah is the key how to successful teshuva. Many of us look around and think to ourselves that we are not doing so bad considering the lowly state that the world is in today. Comparing ourselves to others can bring us to a feeling of complacency that we really do not need to change.
For this reason the Torah addresses each and every one of us in the singular. Hashem is telling us "See yourself as an individual and do whatever is in your power to fix up, and disregard what is happening in the rest of the world." Only then will we be able change the bad habits we have acquired during the year that have caused us to stray from Him.
Take a Close Look
Looking around at people who are not keeping the Torah should provide us with another impetus to teshuva. Some of them spend their life in the pursuit of happiness, but how many of them can say that they have actually found it. Running after worldly pleasures usually brings one to depression, for it is impossible to attain even a small portion of what one desires.
Leading one's life like an animal filling his physical desires causes one to feel that his life is empty and without reason. On the other hand, someone who keeps the Torah can fell that there is great purpose to their existence. Every mitzvah that a person performs is a great pleasure and fills one's life with meaning.
Looking around superficially could cause one to make the mistake that those seeking physical pleasure are really fulfilled in their existence. For this reason the Torah commands us "See!", take a deeper look, and try to fathom what is really going on. Once the mask has been removed it will be self apparent that they are really not satisfied with their lives, and the empty outer façade is just a front to cover up their feeling of nothingness.
However if you look deeper at the Torah lifestyle you will see how substantative it is. Every mitzvah a Jew performs brings him joy in this world, and eternal life in the next. The Jewish people were given the "Living Torah", and only it contains the directives to a truly happy life.
Starting Fresh
"…before them today, a blessing and a curse…"(Devarim 11,26 )
Once again the Torah is revealing a powerful tool when addressing us with this directive "today". When involved with teshuva don't get caught up in the past and become overly involved with how low we may have fallen. Pick yourself up and start from fresh today, as if you had never transgressed.
Focusing too much on our misdeeds can be a cause to stop us from doing teshuva. Especially in our generation, it is very easy to get depressed and give up hope that we will ever be able to overcome the desires which can pull us far away from a true Torah lifestyle. In this vein the Torah guides us that we should start anew, with the happiness and freshness of someone who has never sinned.
Rav Chaim Brisker explained that this is why we mention every day in Krias Shema that the commandments were given hayom, today. Rather than living in the past or the future, we should place our main focus on the present. Every day we should feel that this is the first time we are keeping the Torah, and infuse our avoda with the freshness that comes with this outlook.
The Zohar speaks of the great praises of the Mara D'Chusbana, those people that make an accounting each day. Every day we should start our lives with a clean slate, and leave the past behind us. Each day should be viewed by itself, and at night, we should make an accounting if we succeeded in serving our Creator properly that day.
A Date in Court
Rav Yisrael Salanter asked in his generation why people are not more afraid in Elul? When we see someone getting ready for a court case he loses sleep at night trying to think of was that he can be victorious. How come we are so passive when our lives are on the line?
Rav Yisrael Salanter concludes that the source of the fear of someone who is awaiting a court case is that they feel that there is something for them to do. As long as they feel that they could do more they will try to accomplish whatever they can. We however feel that we are who we are, and tat we are unable to make major changes in our lives to influence the Divine ruling on Roish Hashamah.
Herein lies a fundamental error. Elul is a time of great heavenly favor and we can definitely make use of it to change our ways. If we connect to these days of mercy by trying our best to do teshuva, Hashem will respond accordingly.
In our generation where depression is rampant, we should not focus on the fear and trepidation of Elul. Rather we should strengthen within ourselves the feelings of the great privilege we have to serve the Creator of the universe. This will bring us to a state of great joy and closeness to our Father in Heaven.
The Torah hints to the aforementioned world outlook: "See what I have placed before you, a blessing and a curse, the blessing if you listen to the mitzvos of Hashem your G-d…"(Devarim 11,26 ). Fulfillment of the blessing is listening to Hashem's mitzvos and understanding the opportunity we have in our hands to serve the King of kings.
This is what Chazal meant when they said, "The reward of a mitzvah is a mitzvah." Our greatest remuneration is the fact that we can continue to serve Avinu Malkeinu.
(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. For more information about his work contact dytravis@actcom.com.)
Thursday, August 13, 2009
Watch Your Step, Developing Greater Appreciation For the Smaller Mitzvos
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim, Leil Shabbos Eikev)
"Eikev refers to the seemingly insignificant mitzvos that a person treads on with his heel " (Rashi).
In truth every mitzvah is filled with depth and there is no such thing as an insignificant mitzvah. Mitzvos are commandments of Hashem, and they must all be dealt with the greatest importance. Treating a mitzvah with contempt is paramount to rebelling against the King of kings.
Only by studying the halachos can we give mitzvos the respect they deserve. Overcharging, interest, theft, are only a few examples of Torah prohibitions that we can easily violate as a result of unfamiliarity with their guidelines. Without proper knowledge we will tread over these mitzvos on a constant basis.
Right after teaching us the Eseeres Hadibros in Parshas Yisro, the Torah follows with Parshas Mishpatim which focuses heavily on financial rulings. What is the deeper meaning behind this juxtaposition? The Torah equates the mitzvos, comparing business law to the severity of the ten commandments.
A rav once came to Rav Yisrael Salanter and told him that he wanted to resign his position in rabbanus. Perhaps as rav he had ruled improperly, and caused a distortion of Torah law. Instead he would earn a living as a businessman.
Rav Yisrael replied that the rav's concern that he was not fulfilling his role properly was admirable. Ruling halacha for the public is a tremendous responsibility and it should be approached with the greatest severity. In fact every rav should share these noble sentiments.
However that which he felt that in business he would be free from transgression was a fundamental mistake. Just the opposite, the business world requires a greater knowledge of halacha to keep ones hands clean of transgression. When a person gets to the next world the first question he will asked will be, "Were you honest in business?"
Why did Moshe Rabbeinu wait so long to warn Klal Yisrael regarding these mitzvos that are generally trodden on? While the Jewish people were in the Midbar they dined each day on Mann and pheasant, and did not need to concern themselves with financial laws. Now that they were preparing themselves to enter Eretz Yisrael the reality of the situation necessitated strengthening these halachos.
This is the intent behind Eikev Tishmaon – i.e., before these halachos become relevant. Even though these laws would only become applicable latter, nonetheless Moshe Rabbeinu mentioned them now. Tanach is filled with warnings about monetary infringements, since Hashem considers them to be among the most serious transgressions.
Rav Yisrael Salanter points out that each group of individuals has there own unique daily nisyanos. Bachurim and avreichim need to insure that they are making the proper efforts to learn Torah, business men have to be sure that they act with integrity and give the proper respect to talmidei chachamim, and rabbanim have to make sure they are making the proper efforts for the sake of Klal Yisrael.
The one factor which unites all Jews is that all financial matters should be carried out with integrity. We should know that whatever money has been decreed for us will come into our hands, not a penny more or less. Efforts made to aquire more than our share dishonestly will lead nowhere, and will only cause a desecration of Hashem's name.
The Avnei Nezer adds that the main thing is that the reason one must be especially wary of the seemingly insignificant transgressions, is for such an attitude destroys ones whole outlook to Divine service. Repentance is characterized by the recognition that we sinned 'in front of Hashem' and constant repetition wears away at that realization. Because it is so hard to separate oneself from these small sins, the pasuk places a special emphasis that we should be careful in these matters.
(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. For more information about his work contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim, Leil Shabbos Eikev)
"Eikev refers to the seemingly insignificant mitzvos that a person treads on with his heel " (Rashi).
In truth every mitzvah is filled with depth and there is no such thing as an insignificant mitzvah. Mitzvos are commandments of Hashem, and they must all be dealt with the greatest importance. Treating a mitzvah with contempt is paramount to rebelling against the King of kings.
Only by studying the halachos can we give mitzvos the respect they deserve. Overcharging, interest, theft, are only a few examples of Torah prohibitions that we can easily violate as a result of unfamiliarity with their guidelines. Without proper knowledge we will tread over these mitzvos on a constant basis.
Right after teaching us the Eseeres Hadibros in Parshas Yisro, the Torah follows with Parshas Mishpatim which focuses heavily on financial rulings. What is the deeper meaning behind this juxtaposition? The Torah equates the mitzvos, comparing business law to the severity of the ten commandments.
A rav once came to Rav Yisrael Salanter and told him that he wanted to resign his position in rabbanus. Perhaps as rav he had ruled improperly, and caused a distortion of Torah law. Instead he would earn a living as a businessman.
Rav Yisrael replied that the rav's concern that he was not fulfilling his role properly was admirable. Ruling halacha for the public is a tremendous responsibility and it should be approached with the greatest severity. In fact every rav should share these noble sentiments.
However that which he felt that in business he would be free from transgression was a fundamental mistake. Just the opposite, the business world requires a greater knowledge of halacha to keep ones hands clean of transgression. When a person gets to the next world the first question he will asked will be, "Were you honest in business?"
Why did Moshe Rabbeinu wait so long to warn Klal Yisrael regarding these mitzvos that are generally trodden on? While the Jewish people were in the Midbar they dined each day on Mann and pheasant, and did not need to concern themselves with financial laws. Now that they were preparing themselves to enter Eretz Yisrael the reality of the situation necessitated strengthening these halachos.
This is the intent behind Eikev Tishmaon – i.e., before these halachos become relevant. Even though these laws would only become applicable latter, nonetheless Moshe Rabbeinu mentioned them now. Tanach is filled with warnings about monetary infringements, since Hashem considers them to be among the most serious transgressions.
Rav Yisrael Salanter points out that each group of individuals has there own unique daily nisyanos. Bachurim and avreichim need to insure that they are making the proper efforts to learn Torah, business men have to be sure that they act with integrity and give the proper respect to talmidei chachamim, and rabbanim have to make sure they are making the proper efforts for the sake of Klal Yisrael.
The one factor which unites all Jews is that all financial matters should be carried out with integrity. We should know that whatever money has been decreed for us will come into our hands, not a penny more or less. Efforts made to aquire more than our share dishonestly will lead nowhere, and will only cause a desecration of Hashem's name.
The Avnei Nezer adds that the main thing is that the reason one must be especially wary of the seemingly insignificant transgressions, is for such an attitude destroys ones whole outlook to Divine service. Repentance is characterized by the recognition that we sinned 'in front of Hashem' and constant repetition wears away at that realization. Because it is so hard to separate oneself from these small sins, the pasuk places a special emphasis that we should be careful in these matters.
(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. For more information about his work contact dytravis@actcom.com.)
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