Simcha - The Cure to Our Problems

By Rav Moshe Sternbuch 

      The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Bais Din of the Eidah Hachareidis of Yerushalayim.

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THE SIMCHA OF SUKKOS

      While every Yom Tov is a time for simcha, Sukkos marks a high point of joy. Chazal tell us that “anyone who did not witness the Simchas Bais Hashoeivah (the water-drawing ceremony on Sukkos) never saw truesimcha in his lifetime” (Sukkah 51a). Why is the joy of Sukkos so much greater than that of any other time of year?

      Everyone has problems; some are great and some are smaller. However, regardless of size or number, if we focus too much on these issues, our lives will be miserable. Recognizing that physical existence is fleeting can help us brush off all of the tribulations of life and enable us to be happy in this world.

      This is one of the reasons for the great simcha of Sukkos. On Sukkos, we leave our permanent homes to enter temporary ones. Our relocation to makeshift huts symbolizes the recognition that our stay in this world, too, is only temporary, and that lasting fulfillment cannot be found here. That can only be experienced in the World to Come. 

SIMCHA DURING THE WAR

      In order to be happy in this world, it is crucial to recognize that every situation in which we find ourselves here is, in fact, temporary. While maintaining this outlook is never easy, during the Holocaust it was even more difficult. This was certainly true for those who suffered in the camps, but it was true, to varying extents, for Jews around the globe as well.

      During World War II, Rav Sternbuch was in England at the yeshiva of Rav Moshe Shneider. Many of the talmidim had parents in Europe, and when they heard about the atrocities taking place, they were afraid for their families' lives. Every day for three years, they recited Tehillim and said Avinu Malkeinu - for three years, line by line, with great concentration.

      When Sukkos arrived, the bochurim were in a dilemma. On one hand, they were obligated to feel great joy, yet there was a possibility that their families were being killed. They turned to Rav Shneider and asked therosh yeshiva what they should do.

      Rav Sheneider replied that Hitler can take almost everything away, but there is one thing he cannot touch: our simcha for mitzvos. The rosh yeshiva said that they should celebrate Sukkos with great joy. Every Sukkosduring those years, the bochurim were able to keep the war out of their minds and feel the joy of the chag.

GIVING TZEDAKAH

      While a person who has financial stability may at times have difficulties, generally these will pass and life continues as normal. For a person who does not have the basics needed to get by, every day is difficult. For this second type of individual, simcha on Sukkos can be a real nisayon.

      The Rambam writes that whoever spends a lot of money to have an enjoyable Yom Tov for himself and his family has, indeed, gratified himself, but has not fulfilled the mitzvah of simchas hachag. Only by helping out and sharing one's simcha with those in need does one really fulfill this mitzvah. By helping others, one sympathizes with their plight and realizes that his own issues are perhaps not as bad as he had thought.

      Rav Chaim Vital writes that his rebbi placed great emphasis on all mitzvos, but especially on that of tzedakah. Furthermore, one of the times out of the entire year that he was most makpid to give tzedakah was onErev Sukkos. Why did the Arizal find it especially crucial to give tzedakah on Erev Sukkos more than before any other chag?

      Even though Jews spend a lot of money on their Daled Minim, the malachim in Shomayim say that the reason we do so is to impress others. We need to show that we spend our money for the sake of the mitzvahand not to show off our Daled Minim. By giving money to tzedakah, we show that we are interested in making Hashem happy and not just impressing others.

SIMCHA ALL YEAR

      We now understand why the Yom Tov of Sukkos is a time filled with great simcha and how celebrating it properly can help us rise above the mundane issues of our lives. Yet, when it ends, we generally return to our same old issues. How can we perpetuate the simcha of Sukkos throughout the rest of the year?

      During Elul, Rosh Hashanah and the Aseres Yemei Teshuvah, we cleanse ourselves of past transgressions. We take ourselves higher and higher until we reach Yom Kippur, when our transgressions can be wiped completely away. After Yom Kippur, when we have rid ourselves of our sins, we are ready to dwell in the sukkah together with Hashem.

      After Sukkos, we leave the sukkah to celebrate Shemeni Atzreres. Atzeres literally means “stop.” Stop and hold on to what you have acquired so far. Through Simchas Torah, we can hold onto the simcha of Sukkosand try to bring it with us into the rest of the year, and through the simcha of Torah, we can try to hold on to the level we can reach during Sukkos and enjoy such elevated heights every day of our lives.

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      Rabbi Travis is a 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. Rav Sternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com. 

TEASER 

How can we perpetuate the simcha of Sukkos throughout the rest of the year? 

 

Thank You! Expressing Gratitude Through Parshas Bikkurim

By Rav Moshe Sternbuch 

      The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

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IN THE BEGINNING

      "Bereishis - the world was created for the sake of bikkurim, which are called reishis" (Medrash Rabbah, Parshas Bereishis).

      While bikkurim is an important mitzvah, it is difficult to understand how it could justify the creation of the whole world. Wherein lies the great significance of this mitzvah?

      The mitzvah of bikkurim entails separating the first fruits of a new crop, bringing them to the Bais Hamikdosh and then giving them to a kohein. As we give them, we recite Mikrah Bikkurim, thanking Hashem for the fruit. Mikrah Bikkurim concludes, “And now I have brought you the first fruit of the land that you have given me, Hashem…” (Devorim 26:10).

      Herein lies the reason that the mitzvah of bikkurim justified creating the world, for it brings us to understand that the fruit, and all that we have, are, in fact, gifts from Above. Man's natural tendency is to feel that after he toiled in any job, the fruits of his labor are the direct result of his hard work. Recognizing that the land and its produce are all a gift from Hashem is no easy task, and the mitzvah of bikkurim, together with MikrahBikkurim, is a vehicle to help bring us to this recognition.

THE BAD IS ALSO GOOD

      We start the Mikrah Bikkurim with a brief account of how the Jewish people received Eretz Yisroel. In the course of this story, we mention how Lavan tried to wipe us out and how Paroh attempted to do the same. Seemingly, mentioning these ominous events from our history is out of place while performing the joyous mitzvah of bikkurim. What purpose does this serve?

      Chazal tell us, “Just as a person must thank Hashem for the good, he must also feel grateful for the bad” (Brachos 54a). While thanking Hashem for an abundant crop is easy, recognizing His goodness when bad things happen is not so straightforward. Man's natural tendency is to categorize what he sees as bad as the “dark side” and simply try to forget about it, brushing it under the rug.

      When bringing bikkurim to Yerushalayim, we are at the height of joy over the new crop and all of the good that we received that year. This time is the perfect opportunity to recognize that this is only a small part of Hashem's greater plan, and that every single thing He does is equally good. We grab the moment and channel our joy into seeing that everything that He does for us is good.

GIVING TO A KOHEIN

      Bikkurim are one of the many presents that we give to a kohein in exchange for his service in the Bais Hamikdosh. At first glance, there is no connection between thanking Hashem and giving the kohanim this fruit. However, if we look deeper, we will see that giving to the kohein is also part of thanking Hashem.

      Shevet Levi, which includes the kohanim, was set aside to be completely dedicated to Divine service. The Jewish people are given a partnership in their holy work through the mitzvos of terumos, maaseros, and all of the other gifts that the Torah obligates us to give them. This way, even a Jew who is busy all day with his work has a chance to connect to the Torah and avodah of the kohanim.

      Because the kohanim are the ones who bless the people, we can recognize that the blessings we receive are a direct result of the gifts we give to them. This is a further expression of our realization that the fruit did not come from our own toil, but rather that the blessing of the kohanim, together with our partnership in their Torah and avodah, were the true cause of our success.

      This is why we address the kohein by saying, “Hashem Elokecha” (Devorim 26:3), saying “your G-d” and not “my G-d.” In doing so, we express humility and recognition that the special service of the kohanim is what brought our success. Wording our thanks in this way helps guard us from the feeling of kochi ve'otzem yodi, that it was our own strength and wisdom that brought our success.

      On another level, a person cannot properly enjoy Hashem's goodness if he keeps it all for himself. Only by sharing with others can one really feel true joy. For this reason, we conclude the Mikrah Bikkurim by saying, “We rejoiced in all of Your goodness that You gave us and the Levi…” (Devorim 26:3).

LIFTING UP THE TORAH

      After Parshas Bikkurim, the Torah describes the blessings and curses that the Jewish people would receive on Har Grizim and Har Eivel. The Torah concludes the list of curses with, "Cursed is the person who does not raise up the Torah" (Devorim 27:26). What is the deeper meaning of this verse and how does it relate to Parshas Bikkurim?

      Parshas Bikkurim taught us that the way to thank Hashem for all of His goodness is to give to the kohanim, who are dedicated to His service. Yet, even if a person is entirely dedicated to serving Hashem, he is still missing a crucial part of his Divine service and has not fulfilled his obligation unless he “lifts up the Torah.” The Ramban quotes the Yerushalmi:

      “Can the Torah really fall that it needs to be raised up?…Even if a person learned, taught, kept, and performed all of the mitzvos of the Torah, and was a complete tzaddik, if he had the ability to protect it from the resha'im who try to destroy the Torah and he did not, this person is still included in the Torah's injunction, 'Cursed is the person who did not lift up the Torah.'”

      On one hand, the Torah has reached new heights today. There are many yeshivos and Torah institutions, and Torah is being learned by many people with great fervor. This is certainly a great kiddush Hashem.

      At the same time, the number of those trying to uproot the Torah is also at an all-time high. From all sides, misled Jews are attempting to destroy the sanctity of the Torah and Klal Yisroel and knock the Torah down. It is incumbent on gedolei Yisrael and anyone who has the power to thwart these individuals to do what they can to lift up the Torah in the face of such threatening and dangerous behavior.

      One might feel a sense of despair when looking at the great numbers that the anti-Torah camp has on their side, and the extent to which they have managed to distort Torah values. In truth, our outlook should be just the opposite. Our greatest hope lies in the time when the situation reaches rock-bottom.

      Rav Yisroel Salanter left Vilna and traveled to Paris to take the position of rov. When asked what prompted him to make such a move, he replied, "In Vilna, they are in the middle of their fall, and there is little that can be done to prevent it. However, in Paris, they have already reached the end, and bringing them back to teshuvah will be much easier."

      In our days, the world has reached such spiritual deprivation that Jews are coming back to Torah en masse. Bringing our brethren back to Judaism and lifting up the Torah are certainly within our grasp. As we approach the Yom Tov of Rosh Hashanah, when we will be judged regarding what we did to help Klal Yisroel, every Jew should ask himself what he has done to raise up the Torah and what more he can do from here on. It's never too late.

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      Rabbi Travis is a 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. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com. 

TEASER 

 

Every Jew should ask himself what he has done to raise up the Torah and what more he can do from here on. It's never too late.

Pardon Me , Getting Ready For Rosh Hashanah

      By Rav Moshe Sternbuch 

      The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

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MAJESTY BEFORE PARDON

      Rosh Hashanah is the Day of Judgment. Logically, it seems that this should come after we have already repented on Yom Kippur. Why, then, is the actual order the exact opposite, with Rosh Hashanah preceding Yom Kippur? We can gain a deeper appreciation of the order of these two Yomim Tovim from the following analogy.

      There was once a person who violated the law of the king many times. He was finally caught, arrested, and sentenced to be hanged. Before he was killed, the guards told him that he would not be given the opportunity for pardon, since he had transgressed the king's will many times, but before he is hanged, the king himself would come to him and hear whether he deserved clemency.

      When the king arrived, he asked the prisoner why he had broken the law so many times. The accused replied, “While it is true that I acted improperly on many occasions, this was because I did not know the greatness of the king.” He added that now, since he had seen what a glorious monarch he has, he would never even consider acting improperly.

      The king accepted his argument and let him free. However, he was told that from now on, he should be extremely careful. Breaking the law even one more time would be punished with immediate hanging.

      So, too, during the course of the year, on many occasions we are lax in our Torah observance. We have strayed so far away from where we are meant to be that we do not really understand Hashem's greatness. However, we do realize that during the days between Rosh Hashanah and Yom Kippur our lives are at stake, and we ask Hashem for pardon.

      On Rosh Hashanah, the Shechinah is close to us, and after the experience of having truly felt this Divine Presence, we can say honestly that we will try not to sin anymore. Hashem accepts our pleas and gives us more time. If during the Aseres Yemei Teshuvah we take the opportunity to fix our ways, then we are given another chance for the upcoming year.

      For this reason, there is no aliyah l'regel on Rosh Hashanah. During the other Yomim Tovim, we need to go up to Yerushalayim and the Bais Hamikdosh to experience closeness to Hashem. On Rosh Hashanah, Hashem is with us, and wherever we are, we can feel His Presence.

RECOGNIZING THE KING

      As explained in the previous section, one reason that Rosh Hashanah precedes Yom Kippur is that recognizing Hashem's greatness can help us achieve pardon. However, there is another, more fundamental reason: without Rosh Hashanah beforehand, Yom Kippur would be almost meaningless.

      All year long we transgress, and then the Yomim Noraim come and we hope to do teshuvah. Turning straight to Hashem without prior preparation could potentially be worthless. Even after our repentance, what prevents us from slipping back into our old ways?

      On Rosh Hashanah, by saying Malchios, Zichronos and Shofros, we strengthen our emunah regarding Hashem's absolute authority over every inch of the universe. After we have achieved this level of recognition, we can do teshuvah properly. Only once these fundamental principles of Judaism are engraved on our hearts can we hope that our teshuvah will make a lasting impression, and that we will sincerely change our ways.

MONARCHY VS. DICTATORSHIP

      We have now offered two reasons why Rosh Hashanah comes before Yom Kippur. The first is in order to recognize His greatness, for this will help enable us to do teshuvah in the present moment. The second is to plant emunah in our hearts so that we should not sin again in the future.

      In order to properly grasp Hashem's Kingship, we must know that there are two types of rulers. A melech, king, refers to a leader who is accepted by his people. A moshel, on the other hand, is a dictator, who usurps power to further his own interests. 

      If we choose to make Hashem our king, then we will receive the benefits and freedom of a monarchy. However, if we do not accept Hashem as our king, He will be forced to take the role of a moshel. Under such circumstances, we will have to suffer the consequences of a dictatorship.

      On Rosh Hashanah, the choice stands before us which type of rulership we will choose. We should spend all our time involved with tefillah, Torah and chesed, and not waste a moment of this precious day. In doing so, we show that Hashem is our King, and we will benefit from His gracious rule.

DEAD OR ALIVE

      On Rosh Hashanah, the books of life and death are open in front of Hashem, and which one we will be inscribed in depends on how we act during these days. Yet, many extremely wicked people stay alive from year to year even though they do not mend their ways. How can we understand this phenomenon?

      The judgment on Rosh Hashanah is not merely whether one's physical existence will continue. Rather, on the Yom Hadin, a person is judged vis-à-vis his spiritual status. If his main purpose in life is to get to the World to Come, then he is deemed alive. If, however, his main focus in life is physical pleasures of this world, he is labeled dead and his judgment will be shaped by that status.

      This is what we mean when we ask for life between Rosh Hashanah and Yom Kippur. We say, “Remember us for life, for Your sake, the living Hashem.” Wanting life purely for Hashem's sake means that we are asking for a life filled with opportunities to do mitzvos. Our physical needs, which must be taken care to achieve this end, are only one detail in this request for life that we ask for.

ANGELS' SONG

      On most Yomim Tovim, we recite Hallel. Chazal tell us that on Rosh Hashanah, since the books of life and death are open in front of Hashem, singing Hallel would not be appropriate. Instead, we express our closeness to Hashem through the beautiful tefillos of the day.

      Tosafos notes that while we do not recite shirah, the malachim do sing this prayer. At first glance, the words of Tosafos are extremely difficult to comprehend. If Hallel is not appropriate for us at this time, why should the malachim sing it?

      On Rosh Hashanah, the entire world is judged and, at times, very harsh punishments need to be meted out for the upcoming year. We cannot sing Hallel, for our outlook is limited, and we could not possibly fathom the full extent of such judgments. During such tough moments, singing Hallel would be completely out of place.

      The angels, however, have a much broader scope of vision and understand why everything that Hashem does is ultimately for the best. For them, there is no contradiction to sing Hallel even while the harshest judgment is transpiring. It is for this reason that they are allowed to sing this song of praise on Rosh Hashanah.

REMEMBERING AKEIDAS YITZCHOK

      One of the central themes of Rosh Hashanah is remembering the sacrifice of Yitzchok. We repeatedly ask Hashem not to forget this auspicious event. Our prayers beg the question: Hashem remembers everything, so why must we ask Him not to forget this?

      Although the Al-mighty will certainly always remember Akeidas Yitzchok, there is a reason that we repeatedly ask Him to remember it on the Yom Hadin. Before Avrohom was able to even graze his son, an angel stopped him, and Yitzchok came out of the Akeidah without a scratch. Yitzchok was unscathed, yet Hashem viewed Avrohom's act as if he had actually sacrificed his son on the altar.

      On Rosh Hashanah, we ask Hashem to look at us in the same light. Even if we have not made significant changes in our lives during the days preceding Rosh Hashanah, nonetheless, we ask the Al-mighty to see us as he viewed Avrohom. Since it is our deepest inner desire to make these changes, we turn to Hashem to look at us like we have already made them.

      This connection to Akeidas Yitzchak is further expressed in the sacrifices of Rosh Hashanah. On all other festivals, we are instructed to offer numerous korbanos as part of the service in the Bais Hamikdosh. Regarding Rosh Hashanah, we are told “va'asisam,” that we should each make our very selves a sacrifice.

      As Rosh Hashanah draws closer, we may feel very far away from this lofty goal. Even if the yeitzer harah tells us that there is no hope, we should strengthen ourselves to keep going and to accomplish whatever we can. During these days, when the entire world is steeped in impurity, our service is especially dear to Hashem, and anything we can do, any positive step at all, is very, very precious to Him.

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      Rabbi Travis is a 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. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com. 

TEASER 

Our service is especially dear to Hashem, and anything we can do, any positive step at all, is very, very precious to Him.