A Recipe for Salvation

A Recipe for Salvation

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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We are in the midst of the period referred to as “Shovavim Tat,” the parshiyos of Shemos through Tetzaveh. During these weeks, we relive the redemption of Yetzias Mitzrayim. The Arizal explains that this is a special time for teshuvah and experiencing national and personal salvations.

RETAINING SEPARATION

At the beginning of Sefer Shemos, the Torah tells us that a new king arose in Mitzrayim (Shemos 1:8). Chazal explain that it was the same Paroh, but he renewed his original decree. What was the essence of this original decree and how did he renew it now?

When Yaakov and his family originally came to Egypt, Paroh decreed that they should live amongst them and integrate into the comfortable life in Mitzrayim. Yaakov recognized that living among the Mitzriyim would eventually lead to assimilating into their culture. He refused Paroh's offer and successfully got around this original decree.

After Yaakov and the shevatim died, Paroh renewed his offer, and without the leadership of Yaakov Avinu, the Jewish people followed Paroh's instructions. They began to integrate into Egyptian culture and slowly drifted away from the Torah. This aroused Divine wrath and caused the Jewish enslavement by the Egyptians.

Living amongst non-Jewish cultures, we face the same challenges today that Klal Yisroel had in Mitzrayim. If we choose to disregard their enticements and cling to the ways of the Torah, then we will find favor in Hashem's eyes and be spared from harsh punishment. However, if we are drawn after the ways of the non-Jews, we, too, will evoke Hashem's anger. 

FEARING HASHEM

The Torah stresses that Yocheved and Miriam feared Hashem and saved the Jewish people. Seemingly, this was not the greatest aspect of their actions. By refusing to listen to Paroh's orders to kill Jewish babies, they single-handedly saved the entire Jewish people and should have been give more credit for their actions.

The Torah comes to tell us that they did not save the Jewish people merely because of emotional pain of killing infants. They recognized the chillul Hashem involved in killing so many Jews. Because they acted out of concern for Hashem's honor, they were rewarded with Botei Kehunah and Botei Leviah, to be the progenitors of Kohanim and Leviim.

One of the primary requirements to see salvation is fear of Hashem. We should follow in the ways of Yocheved and Miriam, who acted purely out of fear of the Almighty. If we live with fear of the Almighty, we will constantly see His Hand.

MARRIAGE

One would think that the harsh decrees against the Jewish people in Mitzrayim would stop them from marrying. Yet, despite the law to kill all newborn babies, the Jewish people continued to wed. In this way, they perpetuated Klal Yisroel and paved the way for the redemption.

Rav Yechiel Weinberg, the Sridei Aish, related that during the Holocaust, in the Warsaw Ghetto, two rabbonim remained. Even though they were all slated to be exterminated, they decided that they would marry off as many of their children as they could beforehand. Parents could at least feel that they had done everything they could for their children's future.

Every day, the rabbonim performed many weddings. Even though conditions in the ghetto were cramped and there was no food, they did not let this break their spirit. The rabbonim once remarked, “The Germans can take away this world from us, but they cannot take away the next.”

In our day, conditions are much easier, and we do not have to give up our lives to fulfill mitzvos. We must, nonetheless, learn from the strong will of those who went through the Holocaust. If we put all of our energy into fulfilling the mitzvos, Hashem will respond to our efforts and bring about the redemption.

HOPING VS. WAITING

Miriam placed her brother Moshe in a small reed basket and into the waters of the Nile, then waited to see what would happen to him. Chazal tell us that because Miriam waited to see what would happen to her brother, she received great reward when the Jewish people later waited for her for seven days while she recovered from tzoraas in the desert.

Seemingly, Miriam's act was not excessively praiseworthy. Anyone would have waited out of care and curiosity to see whether her sibling would live and what would transpire. Why was she deserving of such reward for this?

Some people hope for Divine salvation, and others wait for it. The difference between the two is that waiting implies complete clarity that the redemption will come, while hoping suggests some level of doubt regarding this issue. The greatness of Miriam's act was that she waited for her brother's salvation and had complete trust in Hashem that it would take place.

Rav Sternbuch relates that during World War II, his mother was convinced that after such atrocious killings had taken place, Moshiach would soon arrive. She decided that she would save her best dress and all of her jewelry for the day that Moshiach arrived. Even after the war ended and Moshiach did not come, she continued to set aside her best dress and jewelry for the day that he would come.  

AVOIDING THEFT

Prayer is a major catalyst for salvation, and theft and dishonesty are reasons why one's prayers are not accepted. Although G-d hears the cries of all who turn to Him, He is only close to those who live lives of truth. Rabbeinu Bechaya (Kad Hakemach, “Emunah”) explains that only those who maintain a life of honesty and integrity can hope to have their prayers answered. 

Generally, it is impossible for any shepherd to prevent his animals from grazing in pastures that belong to others, unless he takes the necessary precautions. For this reason, herdsmen are generally labeled as thieves and Chazal call them “rasha, wicked” (Bava Metziah 5b). This label disqualifies them from serving as witnesses, as the Torah says, “Do not join forces with a wicked person to be a corrupt witness” (Shemos 23:1).

Moshe Rabbeinu was meticulous about grazing his sheep only on uninhabited desert lands where none of the pasture area was privately owned. This practice demonstrated his trait of absolute integrity, which is a fundamental necessity for someone in a leadership role. The Medrash (Yalkut Shemoni, Shemos 169) says that it was because of the honesty that Moshe Rabbeinu displayed while tending his flock that he eventually merited to become the leader of the Jewish people.

ORATORY SKILLS

The Torah tells us that Moshe Rabbeinu has speech problems (kevad peh) and language problems (kevad lashon). The Ran (Drashos) explains that Hashem did not want the Jewish people to think that it was because of the powerful oratory skills of Moshe Rabbeinu that we were freed from Mitzrayim. Rather, it was only because of the Almighty's grace.

During World War II, Winston Churchill valiantly led the English people through the war. Even in their darkest hour, he would exclaim, “We can take it!” and boosted the morale of his people. As long as he was leading the country, the English felt that they were invincible.

The Jewish people have a different set of standards. We know that one of the conditions for personal and national redemption is recognition that salvation can only come through Hashem and that thinking that our own wisdom or that of our leaders plays a part only hinders this process. We must realize with complete clarity that “ein od milvado,” everything comes from His Hand alone.

RIDING DONKEYS

Chazal tell us that the donkey that Moshe Rabbeinu rode on was the very same one that Avrohom Avinu traveled on to the Akeidah. This is also the same donkey that Moshiach will arrive on. What is the connection between these three events and why must they all ride on a donkey?

A donkey is the archetype animal representing a beast that lacks all intelligence and is completely reliant on its master, going only where he directs it. Jews are meant to learn from the donkey vis-à-vis our relationship with the Almighty. At times, we are meant to nullify all understanding and follow Hashem's will without second thought. 

First, Hashem told Avrohom Avinu that Yitzchok would be the heir to his life-long work of bringing recognition of Hashem into the world. Afterward, the Almighty seemed to contradict His original promise by commanding Avrohom to offer Yitzchok as a sacrifice. Without a second thought, Avrohom Avinu boarded his donkey and hurried to fulfill the Divine order.

Hashem told Moshe Rabbeinu to return to Mitzrayim to spearhead the redemption of Klal Yisroel. Even though some of Moshe Rabbeinu's enemies had died, he still had many enemies remaining there. Nonetheless, Moshe Rabbeinu and his family got on a donkey and traveled to Mitzrayim.

In our time, we face a similar paradox. If we think logically about our present situation, there is no reason why the redemption should come. Previous generations were more righteous than we are, and yet he did not come during their days. Why should Moshiach come now?

Although it may not seem logical, Hashem has promised us that whether we are worthy or not, the final redemption will come. In this respect, we must make ourselves like donkeys and disregard all arguments to the contrary, just as Avrohom Avinu and Moshe Rabbeinu put all reasoning to the side to fulfill the Almighty's will. If we follow their example, we will merit to witness the coming of Moshiach very soon.

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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

We must disregard all arguments to the contrary and put all reasoning to the side to fulfill the Almighty's will.

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.

      * * * * *

      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.  

Forgetting Hashem

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.

      * * * * *

ABOMINATIONS IN YERUSHALAYIM

      Guard yourself lest you forget the Almighty… (Devorim 8:11).

      The entire world trembles as every passing day brings Iran closer to nuclear capability. However, Torah-true Jews do not have the slightest fears regarding Iran. We know that without Hashem's consent, they cannot lift a finger against us.

      What are we worried about? The posuk warns us that what we must fear the most is the possibility that we may forget the Almighty. If this happens, then we really have something to fear.

      The Smag writes that forgetting Hashem is a Torah prohibition. How do we make sure we avoid this transgression? If Divine honor is being trampled on, we must take action to protect it. Otherwise, we have forgotten the Almighty.

      The posuk in Parshas Ha'azinu writes that to'eivos, abominations, yach'isuhu, arouse the anger of the Almighty. Rashi explains that this refers to the abominations of same-gender marriages. There is no other transgression that Hashem considers as much of an affront to His honor, and it therefore elicits such a harsh Divine response.

      On the 18^th of Av, in the holy city of Yerushalayim, there was a parade of those who are guilty of this very abominable act. We can only imagine the level of Divine anger that was stirred up by this event. What can Jews in Israel and around the world do to counter the spiritual damage that took place and to save our entire nation from the great catastrophe that this could cause?

THE DANGER OF KEEPING QUIET

      There are pesukim in Yechezkel that warn of the great retribution that will come about if there are such abominations in Yerushalayim: the entire population would be killed. At the time of these warnings, the Jewish people did not listen, and eventually Divine patience ran out and a decree was handed down for all of the transgressors to be killed.

      The Gemara in Maseches Shabbos (55a) states that this instance was the only time in the history of Klal Yisroel that Hashem rescinded a positive decree. These abominations that took place during the times of Yechezkel were similar to the acts of those who marched in Yerushalayim on the 18^th of Av.

      At that time, Hashem made a gezeirah to destroy all of the resha'im, but to put a tuf on the heads of the tzaddikim. The Soton went to Hashem and pointed out that the tzaddikim didn't protest all of these abominations. Hashem replied that even if they had said something, it would not have helped. The Soton continued his accusation and said that although this may be true, the tzaddikim did not know that, so they should have taken action.

      Hashem did not argue with this claim of the Soton, and responded by rescinding His decree to protect the tzaddikim from being killed along with the resha'im in this gezeirah of destruction. In no other case in history did Hashem rescind a positive decree. History tends to repeat itself, and if we keep quiet, we may find ourselves in a similar situation.

AN OBLIGATION TO PROTEST

      At Har Sinai, the malachim told Hashem not to give us the Torah, for we were destined to violate it. While their prediction was accurate, Klal Yisroel replied to the malachim that they acceptedarvus, i.e., responsibility for the sins of all future Jews, and it was under these conditions that Hashem agreed to give us the Torah. Since we have accepted responsibility, even though we are not actively marching in this parade, we are responsible for the actions of those who are.

      Tosafos in Maseches Shavous writes that if a talmid chochom is quiet and does not give evidence that he knows, it is as if he did the act himself. So, too, if we sit by quietly while an abomination happens, we will be held accountable for it as if we had done it ourselves. We must do what we can to stop future events.

      Other Torah luminaries agreed with the importance of protesting this abominable display. When Rav Yosef Shalom Elyashiv was asked whether Jews should attend the protest, he replied, "The Torah says that when abominations take place, one must make a protest. What can I add to the words of the Torah?”

FIGHTING AMALEIK

      The war against Amaleik continues in every generation. Amaleik completely denied the existence of Hashem and laughed at Him. They took the milah of Jews and threw them to the Heavens, implying that that is where this mitzvah belongs.

      Rav Chaim Brisker said that the Rambam writes that the mitzvah of destroying Amaleik is to destroy the zeicher of Amaleik, not just the seed of Amaleik. Anything that has to do with Amaleik is included in this prohibition. The animals who are parading today are not only zeicher Almaleik. They are Amaleik.

      Chazal tell us that Amaleik comes when Klal Yisroel is weak in Torah learning. Targum Yonason says that this is what Eisav had in mind when he said that he would kill Yaakov when Yitzchok died. It was because Yaakov would not be learning Torah then. Even if Yaakov would be learning, he could not be learning b'iyun. Under such circumstances, he was vulnerable.

      The Torah states that if we allow abominations, the Shechinah will leave us. Women also have to strengthen themselves to prevent the strengthening of Amaleik. Inappropriate clothing fuels the power of Amaleik. Every Jew has to look into his or her own life and try to eliminate what they are doing that might have had a part in bringing this abominable parade to Yerushalayim.

PROFANING YERUSHALAYIM

      During the time of the Vilna Gaon, there lived a famous righteous convert whose name was Avrohom ben Avrohom. He was from a distinguished family of religious non-Jews, and they were appalled by his decision to convert to Judaism. For his betrayal to the faith, he was sentenced to be burned alive.

      Right before the ger tzedek was about to be killed, the goyim said that if he would make the smallest sign of agreement with the religion of the notzrim, they would release him. The ger tzedekreplied that he was not willing to engage in even the smallest act of agreement, and Avrohom ben Avrohom died a death of complete kiddush Hashem. The Vilna Gaon commented that, at that moment, the power of the Soton was weakened.

      On the other hand, when great chillul Hashem takes place, the power of the Soton is strengthened. This is what happened on the 18^th of Av when this abominable parade took place in the holy city. The Yerushalayim of 4 p.m. on the 18^th of Av was not the same Yerushalayim as that of 8 p.m., after it was profaned by the parade.

      In our days, we are suffering through a bitter golus, and the pain of the Shechinah is great. Some rabbonim said that we should not protest the parade because it will cause people to speak about things that are an abomination. While this sounds logical, remaining silent actually makes these issues even worse.

      From the story of the ger tzedek, we see that the mere presence of these people here in the holy city strengthens the forces of impurity in Yerushalayim. The entire city is threatened by this. If we sit back silently, these forces will quietly grow stronger and stronger.

BIRTHPAINS OF MOSHIACH

      Rav Yochanan, who experienced the death of ten of his children, said he could not withstand the pain of chevlei Moshiach. These words are extremely difficult to understand. What could be worse than having ten children die?

      Rav Elya Lopian, in the name of Rav Simcha Zissel, explains that Rav Yochanan was afraid that he would not be able to stand the nisyonos of the End of Days.

      Having such an abominable parade marching through the streets of Yerushalayim is surely included in the events that Rav Yochanan feared.

      On the 18^th of Av, the Creator of the Universe was disgraced in His holy palace. By protesting, we show that we also share in His pain. Whatever we can do, we are responsible to do.

      One tumah brings another tumah. If we sit by silently and let this happen, then it will get worse and worse. We must do what we can to stop these types of events.

      This year's parade was much larger than last year's parade. Next year, they are planning an even bigger parade. They want to bring people from all over the world to flaunt their abominations.

      The Torah warns us about forgetting Hashem, and, as mentioned above, one of the greatest expressions of ignoring Hashem is standing by quietly while Divine honor is trampled upon. Every Jew, both inside and outside of Israel, should try and feel the great pain that the Shechinah suffered from this abomination that took place in Yerushlayim, and try and do teshuvah for the transgression that may have helped bring it about. In this way, we will merit to see the great revelation of Divine honor soon.

      * * * * *

      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 

If we sit back silently, these forces will quietly grow stronger and stronger.

Tefilos515

The Unanswered Tefilos of Moshe Rabbeinu  

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.

      • • • • • 

 

No Admission

“And [Moshe Rabbeinu] beseeched Hashem…” (Devarim 3:23) 

Hashem decreed that Moshe Rabbeinu could not enter into Eretz Yisrael. Although Moshe was the eved Hashem par excellence, he did not accept the decree without a struggle. Moshe Rabbeinu offered 515 tefilos in attempt to overturn the verdict, but despite all of his  efforts, the decree remained intact. 

      This whole episode is extremely difficult to understand. Seemingly, such sincere prayer should have produced the desired results, so why was this particular request met with such a strong negative reaction? 

      Even more astounding is that the Almighty Himself tells Moshe Rabbeinu at a certain point not to say even one more tefilah, for after number 516, He would have had to let him in. If just one more prayer would have caused Hashem to change His verdict, there must have been a fairly strong argument to  allow Moshe access to the Promised Land, so why was Hashem so adamant not to grant him this? 

And yet another question arises: After telling Moshe that he cannot come into Eretz Yisrael, the pasuk concludes with the word “laimor.” Chazal tell us  the presence of laimor indicates that this passage is something that should be written in the Torah. Why was it so important that this command be recorded?  

Let us try to understand the deeper message of this difficult parsha. 

Living Outside of Israel 

“Hashem was enraged against me for your sake…” (Devarim 3:26) 

On a number of occasions, Moshe Rabbeinu had protested Hashem's harsh punishment of the Jewish people. At times, the Almighty had acquiesced, and at times not, but we do not find a case besides this one where He was angered by such behavior. What caused Him to get so upset on this occasion? 

At this auspicious moment, when the entire Jewish nation were entering the land of Israel, Hashem wished to set a precedent for all future generations. Lest people claim that the Torah can only be kept in Israel, the life of Moshe Rabbeinu would show otherwise. Moshe was the holiest Jew who ever lived, and he never set foot into the land. 

For this very reason, Moshe Rabbeinu was buried in front of Ba'al Peor. The Medrash explains that the idol of Ba'al Peor represented the philosophy that a person should blend into his surroundings. They suggested that if a Jew finds himself in a more lenient society, he should drop all previously adhered-to convictions.  

Moshe Rabbeinu's burial comes to dispel this erroneous way of thinking. Torah is above time and place, and no matter where a Jew finds himself, In Israel or in a barren desert, a Jew continues to live his life according to the elevated standards that Hashem set for us. 

The irreligious Zionists claimed that the most important mitzvah is living in Israel. Jews could remain being mechalel Shabbos and eating pork, as long as they helped build Israel through their labor or contributions. By keeping Moshe Rabbeinu outside of Israel, Hashem intended to show us all that Eretz Yisrael is a means and not an end, thus dispelling this erroneous philosophy, which laid the groundwork for the shemad of millions of Jews. 

Don't Stop Davening

Chazal tell us that if a person davens and is not answered, he should not give up – that even if a person does not see results from his prayers, he should still continue. No matter what transpires, a person should remain persistent.  

      The Almighty told Moshe Rabbeinu that if he offers one more prayer, He will have to give him what he is asking for. Through Moshe's 515 tefilos, Hashem was subtly showing us that even after that many prayers, a person should not give up. At times a person may just need 516 tefilos to be granted his request. 

      A second lesson that we can extract from Moshe Rabbeinu's prayers is that tefilah should be said b'tachanunuim, from the depths of one's soul. Requests made merely to discharge one's obligation are not considered to be tefilah. Crying out to Hashem with all of one's heart is what brings results. 

Torah Leadership

We have offered some answers to the question of why Hashem did not want Moshe Rabbeinu to come into Eretz Yisrael, but another question remains: Why did Moshe Rabbeinu want to come into the land so badly in any case? 

Chazal tell us that Moshe Rabbeinu's intentions were to fulfill the mitzvos of Eretz Yisrael. Although this is certainly a worthwhile reason, it is difficult to understand how this would justify putting up such a fight against the Divine decree – especially since in all other cases, Moshe Rabbeinu showed complete and consistent subservience to the Almighty's will. 

Am Yisrael is an am kasheh-oref, a stiff-necked people. This attribute manifests itself in two ways: While the Jewish people tend to remain very stubborn before accepting something that is not proven truth, at times they will show the same attribute by refusing to accept Hashem's decrees. 

Moshe Rabbeinu knew how difficult it was to lead the Jewish people. Getting them to accept upon themselves many new mitzvos would not be an easy task, and he felt that he was best suited for the job. 

For this reason, Aharon did not dispute the ruling of the Almighty that his younger brother should be appointed the position; he understood that he was not as capable as Moshe to lead Klal Yisrael, so he accepted the Divine decree with love. 

While Moshe Rabbeinu had great leadership qualities, Hashem did not think that this outweighed the other reasons for refusing him entry into Eretz Yisrael. Instead, the Almighty instructed Moshe to strengthen Yeshua, to teach him and give him all he could; this way, Moshe Rabbeinu's talents would be infused into his faithful talmid, enabling him to perform his challenging task properly. 

We might long for the Gedolim of previous generations, saying to ourselves, “If only this Gadol were still alive, life would be different.” In truth, however, Hashem gives every period in Jewish history Torah leadership according to the needs of that time. We must be thankful for the Gedolim of our generation and be happy that the Almighty continues to bestow us with Torah leaders who understand the needs of their respective generations.  

(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. Rav Sternbuch's weekly shiurim on the parasha are now available as a sefer entitled "A Voice in the Darkness". For more information about his work contact dytravis@actcom.com.)  

 

Jurisprudence

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.

      * * * * *

PRIORITIZING

      “Do not show favor in judgment, listen carefully to small and large cases, do not be afraid of anyone, for mishpot is in the jurisdiction of Elokim…”

      Sefer Devorim starts off by describing the type of judicial system that we should establish. After listing a number of requirements, the Torah substantiates its requirements by writing that mishpot is in the jurisdiction of Elokim. What is the deeper meaning of this idea?

      Moshe Rabbeinu is instructed to set up these courts, and to find judges who can decide cases between one Jew and another. On the surface, it might appear as though this mitzvah pales in comparison to Shabbos, kashrus, and other such Torah commandments that govern man's direct relationship with his Creator. These are the areas that would seem to deserve much more focus and attention.

      For this reason, the Torah states the direct association between mishpot and Elokim. In connecting judicial law to His Divine name, the Torah is saying that someone who downplays the mitzvosinvolving interpersonal relationships should recognize that his actions are an affront to Elokim. This is why the neviim repeatedly warned the Jewish people to make sure that they were not lax regarding this category of mitzvos. 

UNPAID DEBTS

      There is also a more hidden aspect to this association: On occasion, a person might come to bais din thinking that he has an open and shut case, one hundred percent sure that he will be victorious. Yet, when the p'sak is issued, it is actually his opponent who is rendered the victor. How can he come to terms with what seems to be a clear perversion of justice?

      The Zohar explains that this is the deeper connection between mishpot and Elokim. At times, there are debts that need to be repaid from other gilgulim, i.e., previous occasions that we lived in this world. Through some minor financial losses in this world, Elokim makes sure that a person can go into the next world free of previous debts.

      Every Jew who experiences seemingly undeserved suffering in this world should keep the above concept in mind. Nothing in this world is for naught. Any travails that a person experiences during his lifetimes lessen the necessity for punishment in the next world.

      Rav Sternbuch remembers seeing Rav Mordechai Pogramansky during the last days of his life. Although Rav Pogramansky was stricken with stomach cancer, was already blind, and suffered from unbearable pain, he did not complain at all. On the contrary, he pleaded with Hashem that He should allow him to pay off all of his debts in this world and come to the next world clean.

      Rav Pogramansky's actions are certainly an extremely high level and far beyond the reach of most Jews in this generation. Yet, there is an important message in his words, even for us today. All of Hashem's actions are just, and if we can swallow what He sends us, we will definitely be remunerated with acceptance in the next world.  

IN THE SHADOWS OF CHURBAN HABAYIS

      Perhaps the greatest punishment that the Jewish people have received as a nation was the destruction of both the first and second Botei Mikdosh. On Tisha B'Av, we spend the entire day recognizing this tragedy. Yet, our mourning goes far beyond that: Tisha B'Av is also the day to remember all of the many tragedies that Klal Yisroel has experienced throughout history.

      The Medrash describes Tisha B'Av as a day of mourning and as a mo'ed, a festival. We can understand why Tisha B'Av is viewed as a sad day, given all of the travails we suffered on that day, but what about Tisha B'Av classifies it as a festival?

      When the Bais Hamikdosh stood, Divine judgment was much stronger. Since we were able to witness constant miracles there, any doubt in emunah was considered a major breach in our relationship with Hashem. Transgressions during this time quite seriously aroused His anger, and the attribute of din was very prominent.

      After the destruction of the Bais Hamikdosh, the full extent of the Shechinah's Presence is no longer felt. Because of this, Divine retribution is much less harsh. While His face is hidden, Hashem expects much less of us.

      For this very reason, Tisha B'Av is also considered to be a festival. In today's world, where the Shechinah is almost completely veiled, any mitzvah we perform is considered a major accomplishment. Even the smallest act is looked upon as something extraordinary.

      On the other hand, because there is so much impurity in the world, our transgressions are viewed as less serious. What once required many fasts and other forms of abstention to gain atonement can now be achieved with relative ease. The same destruction that is a reason to mourn can simultaneously be viewed in a different and more positive light.

      As we approach the coming of Moshiach, we can strengthen ourselves by keeping the dual nature of this time in mind. We should never let the craziness of the world around us pull us into the abyss of modern day society. Our lowly state should not be a cause for depression. Rather, we should use it to lift ourselves up and empower ourselves to strive forward during this final chapter of Jewish history. 

      * * * * *

      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 

The same destruction that is a reason to mourn can simultaneously be viewed in a different and more positive light. 

 

Deep Secrets

The Hidden Meaning of Klal Yisroel's Journey's Through the Dessert

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.

* * * * *

MORE THAN MEETS THE EYE

      “These are the journeys of the Jewish people…” (Bamidbar 33:1).

      At first glance, Parshas Masei appears to be one of the most uneventful parshiyos of the whole Torah. Why does the Torah have to tell us about all of the journeys that the Jewish people made during their time in the midbar? Furthermore, what is the point of giving names to all of the places where they rested?

      The Raavad (Adiyos 2:9) explains that when Moshiach comes, the Jewish people will not be taken straight into Eretz Yisroel. As the novi Yechezkel writes, “I will take them through the desert of the nations.” Rashi on that posuk says that this refers to Klal Yisroel's travels through the desert when they left Mitzrayim. What is the deeper connection between these journeys and the time of Moshiach?

      From Rashi we see that all of the difficulties that the Jewish people endured during their travels in the desert left a lasting effect on the world, which will only be fully recognized when Moshiach comes.As a result of all of our traveling in the desert, Klal Yisroel gained the ability to survive the long journey through the golus, which is comparable to a midbar. These journeys gave us the tools that we need to be successful in all of the difficult nisyonos that we face during these trying times.

      All of the tribulations that we encounter today are, in fact, hinted to in the 42 journeys that the Jewish people made whilst in the desert. These 42 maasa'os also parallel the 42 letters of one of Hashem's names. Is there a connection between these two remazim?

      Everything that takes place in the world is Divinely orchestrated. This is what is hinted to by the number of journeys, which is equal to the numerical value of a Divine name. When Moshiach comes, the gates of wisdom will be opened up and we will merit to understand how every single tribulation that Klal Yisroel endured during our time in golus was with great Divine precision, and each one stemmed directly from Hashem. 

TAKING A BREAK

      Parshas Masei lists each of the journeys of the Jewish people during their forty-year sojourn in the desert. Why, then, does the Torah also list the places where they rested? Seemingly, this has nothing to do with their travels...

      During these forty years, the Jews were on their way to Eretz Yisroel. Since they were traveling for the sake of a mitzvah, the Torah considers them to be actively journeying even while they were taking a break. Resting in order to have the strength to complete a mitzvah is also called doing a mitzvah.

      Internalizing the message of this parsha will help us view life differently. All of one's time in this world is a journey to the next. In this light, everything that one does while here is preparation for his true dwelling in Olam Haba.

      This is what Chazal meant when they said that talmidei chachomim do not have rest in this world. Every moment of their lives is channeled to reaching higher and higher levels of spiritual perfection. They are constantly on the move to their true destination in the World to Come.

      A wealthy Jew once visited the Chofetz Chaim and was shocked to see the austere quarters that he resided in. When he asked the Chofetz Chaim where all of his furniture is, the Chofetz Chaim surprised him by posing the same question to him. When his visitor replied that he was traveling and could not take all his furniture with him, the Chofetz Chaim explained that he was also just passing through this world and did not want to load himself up either, as that might make his journey more difficult. 

TALMIDEI CHACHOMIM

      “The desert will rejoice…” (Yeshayahu 35). What is the reason for this simcha? The Medrash on Parshas Masei explains that in the future, Midbar Sinai will be rewarded for hosting all of the Jewish people during their time in the desert.

      The Medrash then takes this idea one step further: If the desert was rewarded so grandly for its involvement with the Jewish people, then a person who hosts a talmid chochom in his home will receive even greater compensation. We cannot even fathom the reward for this.

      Why is hosting a talmid chochom such a great act? Having a great Torah scholar in one's home elevates his entire residence. Hashem views it differently because of the talmid chochom who is residing there.

      The places in the midbar where Klal Yisroel stayed were written in the Torah and thus publicized and recorded for all of eternity. So, too, someone who hosts a talmid chochom in his home turns it into an achsanya shel Torah, an encampment of Torah where the Shechinah dwells. His residence gains universal acclaim and he will merit to see the fruits of his actions for all of eternity.

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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. 

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