An Unbroken Chain of Greatness How the Avos Guide our Destiny to this Day

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim

Leil Shabbos)


In the Merit of Avraham

"Yitzchak prayed to Hashem [for a child] together with his wife, for she was barren, and [Hashem answered] his prayer…" (Bereshis 25,21). "His prayer [was answered] and not her prayer for Yitzchak was a tzadik who was the son of a tzadik, while Rivka's parents were rashayim" (Rashi, Bereshis 25,21)

Rivka grew up in a house of rashayim, and abandoned her family to marry Yitzchak Avinu. In this sense, she could be considered greater than Yitzchak, who was raised by Avraham to be righteous from the day that he was born. So why does the Torah consider Yitzchak's prayers more powerful? Why were his tefilos accepted over Rivka's?

The answer is that Yitzchak did not ask Hashem to help him in his own merit. Rather Yitzchak asked the Almighty to consider the merit of his father Avraham Avinu as a reason to bless him and his wife children. Granting children to Yitzchak would perpetuate the dynasty that his father had begun, and in essence would be an act of kindness for Avraham himself.

A person's achievements in this world are linked to his parents. If they provided him with poor chinuch and that caused him to falter in this Torah observance, they will be held responsible. Conversely if children grow up to be great tzaddikim, the parents receive reward for their children's accomplishments. For this reason every year the niftar is judged on the yahrzeit regarding the action of their offspring that year.

Avraham Avinu was extremely dear to Hashem, as the posuk calls him "Avraham, my beloved." Because of the loving closeness of their relationship, it gave the Almighty great pleasure to do things for Avraham’s benifit. For this reason Yitzchak's tefilos found favor in the Almighty's eyes more than Rivka's.

In the Merit of Yitzchak

From a different perspective, we can understand that Yitzchak's personal merit was actually greater than that of Rivka. While Rivka was a baalas teshuva who grew up amongst reshayim, Yitzchak, who was brought up by tzadikim, was also was a baal teshuva. We can understand this based on the following story.

Rav Sadya Gaon was once traveling, and stopped to lodge at a roadside inn. The innkeeper had no idea who his distinguished guest was and treated him like a regular person. Eventually word spread that Rav Sadya Gaon was staying at that inn and he was inundated by visitors.

After the innkeeper realized his guest’s true identity, he begged Rav Sadya Gaon for forgiveness. Had he known who his guest was, the innkeeper would have treated him the honor befitting a rav of his stature.

Rav Sadya Gaon told him he had nothing to apologize for, and in fact thanked him for teaching him a valuable lesson regarding teshuva. Rav Sadya had learned from this incident that we may act improperly due to a lack of recognition of someone's true greatness, and that the same is true of our relationship with Hashem. For the rest of his life Rav Sadya did teshuva every day for his past failures to treat Hashem with the honor he now realized He deserved, based on his present recognition of Hashem's greatness.

In this sense, Yitzchak Avinu was also a baal teshuva. He used every day of his life to strive for even greater levels of awareness of the Almighty's greatness, and was constantly doing teshuva for his “lesser” mitzvos performed before he reached his current level. Since he was constantly improving and constantly repenting, Yitzchak both the son a tzaddik and a baal teshuva simultaneously. Therefore, his tefilos were answered over Rivka's.

In the Merit of Yaakov

Yaakov Avinu is considered the paradigm of integrity as the pasuk states "Truth is given over to Yaakov." Even when he was compelled by Rivka to take the berachos via deception, he clung to his innate honesty. When asked his identity he would not say that he was Esav, rather he replied, "It is I. Esav is your firstborn."

Yitzchak asked his son how he had managed to find meat so quickly, and Yaakov replied that Hashem had sent it to him. The use of the Almighty's name caused Yitzchak to doubt if this was really Esav, and he touched him. After feeling that his son's arms were in fact hairy Yitzchak commented, "The voice is that of Yaakov, but his hands are those of Esav.”

Yaakov could have easily concealed his identity by omitting Hashem's name from his words. However as the pillar of emes in the world, Yaakov could not do anything that showed signs of dishonesty. To debase his truthful nature by leaving the Almighty's name out of his answer went against the grain, and even if it meant taking the risk of being caught claiming the berachos, he was not willing to compromise on truthfulness.

Yaakov's actions guide his descendants for all generations. No matter what happens, we must act with complete integrity in all situations. Even if we have a great deal to lose, this is not a reason to act dishonestly.

All About Esav

Rashi writes that when the pregnant Rivka passed by a Beis Medrash she felt her baby kicking, and when she walked near a house of idol worship her child also kicked. These reactions were a cause of great concern to Rivka. She initially thought that she had a single infant in her womb that had strong tendencies to both good and evil.

When Rivka went to Shem to ask for an explanation, he told her that she would give birth to two children; one would be drawn to tzidkus, and another who would have tendencies towards evil. Rivka was consoled slightly that at least she did not have a single son who was indecisive and could not make up his mind what was the right path to follow in life. The most dangerous thing in this world is an inconsistent and volatile person, who at any moment can switch from being a tzaddik to acting like a rasha.

In contrast to Avraham, Yitzchak, and Yaakov who constantly strived for greater levels of righteousness, Esav was a rasha through and through. Yet despite his evil nature, Esav had complete faith in the Almighty, and his commitment honoring his father was unparalleled. This is in contrast to the reshayim of our times who follow Amalek, and have absolutely no emunah in Hashem.

Esav however believed that the Almighty put us in this world to enjoy ourselves as much as possible. The most heinous crimes were justifiable if perpetrated in the pursuit of happiness. He did not see this as a contradiction to his service of Hashem.

Esav's Berachos

Both Yiztchak and Rivka were aware of Esav and Yaakov's natures, yet they had different opinions about how this should affect the giving of the berachos. Yitzchak felt that since Yaakov was completely spiritual, the material abundance conferred in berachos would harm him. He believed that Yaakov should be completely absorbed in spirituality and not be involved with worldly affairs at all.

Yaakov suffered tremendously in his lifetime during the various episodes with Esav, Lavan, Yosef, Dina, Rachel and others. Esav was meant to be a constant thorn in Yaakov's side and this was hinted to at birth. All of these tribulations were meant to bring Yaakov closer to the world to come. Yitzhak thought that Yaakov was meant to be lacking in this world, and there had no need for his berachos.

Hashem gave Rivka prophetic insight to understand the situation otherwise. Even though Yaakov was destined to inherit the world to come, he still needed the berachos during his sojourn in this world. But why did they have to come to him in such a roundabout manner?

The way Yaakov received the berachos while pretending that he was Esav set the tone for all future generations, when Klal Yisrael would reap benefit from these blessings without losing their portion in the next world. If we relate to all material wealth as if it really belongs to Esav and we are merely using it to help us serve the Almighty, then we may take part of it. Any wealth we accumulate will help us to get to the world to come.

However, if we try amassing material wealth as an end unto itself, as if possessions are inherently valuable, then we will suffer greatly. When the non-Jews see us flaunting our wealth, it will stir up past memories of Yaakov's encounter with Esav, they will feel a seemingly irrational fear that we are once again trying to steal this world away from them. This will cause them to hate us and result in persecution for the Jewish people.

Hashem gave us the berachos for sustenance in this world as a way to help us gain great reward in the next world. If we view our possessions as a means unto this end, and let Esav know that this world belongs to him, we will be successful in this world and the next. We should constantly be wary lest we forget this fundamental principle, and stir up Esav's anger against us.

(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)

Sarah's Pain The Last Moments in the Life of a Tzadekes

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim

Leil Shabbos)


Jewish Suffering

"Why does the Torah juxtapose the death of Sarah to Akeidas Yitzchak? When Sarah heard that Yitzchak was almost sacrificed during the Akeidah her soul left her and she died" (Rashi, Bereshis 23,3).

Although Avraham accepted the nisayon of the Akeidah with full faith, Rashi implies that Sarah died from the shock of hearing about Yitzchak's near-death experience. Sarah imenu was a great tzadekes; in some ways even greater than Avraham avinu. Why wasn't she able to accept the Almighty's command with similarcomposure ?

Sarah was a bastion of emunah. She in no way doubted the righteousness of Hashem's decrees, and did not have the slightest pang of regret when she heard that Avraham had taken Yitzchak to sacrifice him, at Hashem’s command. The pain that caused her death was rooted much deeper in the essence of her personality.

Chazal tell us "Ma'aseh Avos siman l'banim" – the actions of the forefathers are a sign [of what is to come for their] descendants. Sarah understood that if her son Yitzchak had been subjected to such a difficult test, that this was a foretaste of what her offspring would experience throughout all of the succeeding generations. Her empathy for all of the pain that the Jewish people would endure was great enough to cause her demise.

When the Holocaust began, Rav Shternbuch was a young bachur in England. He remembers hearing that one Rebbe in Poland told another that they had nothing to fear for surely Hashem would not send them trials that they could not withstand. The other Admor responded, "That is exactly what I am afraid of. The Jewish people can withstand pain without limit, and who knows what the extent of this tragedy will be."

In every generation, the Almighty sends the Jewish people challenges to test us and bring out the greatness of His chosen nation. Klal Yisrael's endurance despite countless agonizing nisayonos defies logical explanation. We inherited our extraordinary fortitude from the strength that both Avraham and Yitzchak displayed during the Akeidah.



Living Sanctified

Another way we can understand Sarah's pain was as an expression of disappointment. During the Akeidah, Yitzchak Avinu had come very close to dying al Kiddush Hashem. Dying while sanctifying Hashem's name is a very high level, yet there is an even greater accomplishment that a Jew must strive for – living al kiddush Hashem.



Sarah had worked her whole life to inculcate in her son Yitzchak the understanding that a Jew's ultimate task in this world is to sanctify Hashem's name with one's life. When she saw that the Almighty had almost taken Yitzchak's life al Kiddush Hashem, she worried that perhaps her son was not worthy of the exalted goal of living to glorify the Divine name. Her disappointment was so great that it caused her soul to leave this world.

All of his life, the Beis Yosef yearned to die al kiddush Hashem. He asked the malach who accompanied him how he could achieve this and was given exact instructions. Although he followed the malach's instructions to the letter, the Beis Yosef did not die sanctifying the Almighty's name.

The Beis Yosef questioned the malach about what he had done wrong. Like Sarah, the angel replied that living to sanctify Hashem is even greater than dying for this cause. He need not worry that he did not die while performing this mitzvah.

Positive Discrimination

The Torah generally speaks with brevity and precision. Yet when describing the transaction in which Avraham purchased the burial plot in Ma'aras Hamachpelah, the Torah describes the procedure at great lenth. What is the reason for this unusually detailed description?

The people that a person is buried near will, to some extent, be his "neighbors" for eternity. Therefore tzadikim take every precaution to ensure that they will be buried next to other righteous individuals. For this reason the Torah describes at length how much effort how much time and money Avraham Avinu expended to secure Ma'aras Hamachpelah as burial place for Sarah and the other Avos and Imahos.

Rav Shternbuch was once involved with a situation where a person who did not keep Shabbos was about to be buried next to Jews who were shomer Shabbos. Rav Shternbuch protested, and tried to stop the funeral. The parties involved were extremely upset and insisted that the Rav let them carry out the burial as planned.

Rav Shternbuch argued that it was actually in the niftar’s best interest that he be buried in another part of the cemetery. When the deceased would go to shamayim, they would ask him why he hadn't kept Shabbos. If he would reply that it had been too difficult, they would show him his "neighbors" who had been able to keep Shabbos properly. This would cause him to be judged more harshly.

Measured Tears

After Sarah's burial, Avraham proceeded to mourn and eulogize her. When describing Avraham Avinu's actions, the Torah writes a small chaf in the word bachah (crying). What is the reason for this deviation?

Shortly after Hagar married Avraham, she began to rebuke Sarah. Sarah felt Avraham was not standing up for her honor and told her husband, "The Almighty will judge between you and I [to determine who is greater]” (Bereshis 16,5). In doing so, she was "asking for judgment" and this caused her premature demise.

The Ba'al HaTurim (Bershis 23,2) writes that this is one of the reasons that the chaf is written small. Since Sarah had in some way hastened her own death by requesting judgment, Avraham could not eulogize her fully. While he delivered a hesped, the full honor that a tzadekes like Sarah deserved was not received.

Tzadikim are in complete control of their emotions, and every action is guided solely by their crystal-clear perception of the Divine will, as seen through the prism of halacha. Although Avraham loved Sarah dearly, he knew that one may not deliver a complete eulogy for a person who played even a small part in taking their own life. Avraham did not let his feelings cloud his unshakable commitment to the halacha under the circumstances.

Rav Hirsh Levinson was the son-in-law of the Chafetz Chaim, and known to be a great tzadik. Among his many righteous acts, he fasted regularly. Rav Hirsh died at a young age.

Although the Chafetz Chaim held his son-in-law in the highest esteem, when it came time to deliver hespedim the Chafetz Chaim did not know if he should say a eulogy for him. By fasting so much, Rav Hirsh might have contributed to his own early death. Perhaps he was considered like someone who had taken his own life, and one was prohibited from saying a hesped for him. Therefore, the Chafetz Chaim hesitated to eulogize him.

After great internal struggle, the Chafetz Chaim broke down crying. Rav Hirsh Levinson was a great tzadik who had acted l'shem shamayim, completely for the sake of Heaven. As such, it was definitely permitted to eulogize him.

Although we are not on the level of the Avos or the Chafetz Chaim, we can certainly take inspiration from their deeds. Halacha should be the guiding light of our lives, and all other considerations should be resolved within the bounds of halacha. In this way we will fulfill Sarah's prayers that her descendents would live lives al Kiddush Hashem and hopefully be spared from the further travails such as those we have encountered throughout the generations.

(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)

Taking a Stand Keeping the Torah Inside and Out

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim

Leil Shabbos)

Good Advice

"Hashem appeared to Avraham Avinu in the land of Mamre" (Bereshis 18,1)." “Mamre advised Avraham Avinu to perform the bris milah. Therefore Hashem revealed Himself to Avraham in his land." (Rashi 18,1).

Rashi's words beg an explanation; since the Almighty had already commanded Avraham Avinu to perform bris milah, why then did Avraham need to ask advice? The answer to this question is that although Hashem had commanded him to perform bris milah, He had not told him the details of how to do it. Avraham consulted Aner, Eshkol, and Mamre regarding exactly how the bris should be done.

The Medrash explains that Aner advised Avraham not to do the bris at all. Avraham was 100-years-old, and if people heard that Hashem requires hundred-year-old men to carry out such dangerous procedures, they would definitely not be interested in having any part of such a religion. Notwithstanding God's express command, Aner told Avraham to pass up the mitzvah.

Eshkol, on the other hand, said that if Hashem told Avraham to perform milah, he must do it. However, Eshkol sympathized with Aner's concerns, and advised Avraham to do the milah in the privacy of his own home. This way no one would hear about it, and no one would look down on Avraham’s beliefs.

Mamre took a different stand. He told Avraham that if Hashem commanded Avraham to do the milah, there was absolutely no need to cover up the performance of this mitzvah. He should do the mitzvah openly and thereby publicly sanctify G-d's name. Avraham heeded Mamre's advice, and for this reason performed the bris in his land.

The three different approaches of Aner, Eshkol and Mamre represent three views that Jewish leaders have adopted throughout history. Some prominent leaders of recent times decided that Torah observance was not compatible with living in the modern world. They advocated the creation of a Jewish state that had no connection to mitzvah observance.

Other modern Jewish leaders maintained that the Torah represents Hashem's will in this world and therefore must be observed. However, in order to be accepted by the world at large, they suggested that a Jew should observe the Torah in the privacy of his home, while integrating into gentile society in the public arena. This “progressive” outlook also does not represent the Torah view.

Even in the most difficult epochs of modern times, we have been privileged to great Jewish leaders who have adopted the third and correct view. The Chasam Sofer, Brisker Rav, and Chazon Ish were just a few of the many manhigim of Klal Yisrael who believed that we must proudly observe the Torah in all times and all places, and not concede even an inch to those who want to change its form. They were students of Mamre, who maintained that one must be proud to be a Jew and perform Hashem's express commands openly and publicly, regardless of what the rest of the world thinks.

In Europe during the years leading up to the Second World War, the first and second shitos were prevalent. Some Jews disregarded mitzvah observance altogether, while others kept a modicum of observance yet proclaimed that it was a chilul Hashem for a Jew to walk around with a kipa and a beard. The Almighty showed us what happens when we abandon the proper path, with the death of six million Jews in the Holocaust.

Every Jew faces the challenge today to discard or hide their Judaism, or to keep every mitzvah in the Torah under any circumstances. We must all follow in the footsteps of Avraham Avinu who performed the mitzvos openly and did not care what the rest of the world thought of him. This is the will of Hashem who gave us the Torah to be "a light amongst the nations."

Kindness vs. Cruelty

Avraham Avinu was chesed par excellence. When guests showed up after his bris milah, though he was still weak and pained from his operation, he served food fit for a king to guests who on the surface appeared to be three lowly idol worshipers. Even though the third day after the milah is the most painful, Avraham Avinu personally took care of all of their needs.

On the other hand when Avraham Avinu saw that Yishmael was a negative influence on Yitzchak, he literally threw him out of the house. Although Yishmael was burning with fever, Avraham immediately sent him and his mother off with a little bread and a flask of water. How can we reconcile Avraham's boundless chesed with his harsh dismissal of his elder son?

Although Avraham was a baal chesed¸ he was not blinded by this attribute. Rashi explains that Yishamel was simultaneously worshiping idols, murdering, and acting immorally. When Avraham saw that his son Yitzchak, who would be the progenitor of Klal Yisrael, was in danger of being influenced negatively by Yishmael, he did not hesitate to squash his generous nature, and take action to summarily dispatch Yishmael from his household.

In today's world, where negative influences are rampant and at times the danger is not readily apparent, we must learn from Avraham Avinu that when it comes to the chinuch of our children we should take no chance. Compromise and “kindness” in this area are really cruelty to our children. If we see them getting involved with the wrong friends or showing interest in the secular media, we must immediately remove these dangers from our midst. Only then will we have siyata dishmaya and see them head on the proper path.




Good Natures

Both Avraham Avinu and Lot practiced chesed. Yet while Avraham never compromised on any Torah law, Lot was willing to sacrifice the virtue of his two daughters in order to maintain his chesed. How did Lot go so terribly wrong?

Avraham and Lot were both good-natured individuals. Yet Avraham was in complete control of his nature, and he could go against it at will. Meanwhile, Lot's uncontrolled giving nature drove him to commit the most perverse acts.

The huge difference between the chesed of Avraham and the chesed of Lot can be seen from the following story about Rav Yoshe Ber Soleveitchik, the Beis HaLevi. While in Brisk the Beis HaLevi would wear the garb of a Rav. When the Beis HaLevi would travel outside of Brisk, he would wear normal clothes so that he would pass as an ordinary Jew and not receive honor for his Torah knowledge.

On one occasion the Beis HaLevi arrived at an inn that was crowded with guests. The innkeeper did not recognize the Beis HaLevi and told him that he could only offer him humble lodgings in the storage room. With no other choice, the Beis HaLevi agreed.

Half an hour after the Beis HaLevi had gone to his “room,” there was a tremendous uproar in the inn. When the Beis HaLevi went to find out what was going on, he saw that a well-known Chasidic Rebbe had arrived at the inn. The innkeeper immediately "discovered" that one of his well-appointed rooms was actually vacant, and was proudly escorting the Rebbe to his gracious lodging.

When the Rebbe saw the Beis HaLevi, he greeted him with great honor. The innkeeper then realized that his “regular” guest was no less than a world-famous Gadol. He apologized profusely that he had not afforded the Beis HaLevi the honor that he deserved.

In the stories brought in Chumash, both Avraham and Lot treated their guests with great respect and kindness. Yet Avraham thought that he was seeing to the needs of three insignificant wayfarers, and still treated them like kings. Meanwhile Lot's excessive generosity stemmed from his recognition that his guests were melachim.

G-d Fearing

After Avraham showed his willingness to sacrifice his son, Yitzchak, Hashem responded, "Now I know that you are G-d fearing." Avraham had already overcome nine major nisyonos and seemingly had already proven beyond a shadow of a doubt that he feared the Almighty. Yet showing readiness to perform an act which went completely against his gentle nature, showed that Avraham was motivated solely by fear of Hashem.

The Zohar speaks in great praise of Avraham's success in standing up to the nisayon of the Akeidah. Yet seemingly Yitzchak's actions were equally great. Yitzchak made sure his father tied his hands so that there would not be any question of the kashrus of the korban. Why does the Zohar consider Avraham the greater half of this act?

Avraham, as the paradigm of chesed, had to overcome his good nature to sacrifice his son. Although Yitzchak was willing to give his life to fulfill Hashem's will, he was by nature inclined to strictly follow the letter of the law, while Avraham had to transcend the compassion that imbued everything he ever did in his whole life. For this reason, Avraham's act was considered even greater than Yitzchak's.

The Torah writes that Avraham Avinu woke up early to perform the Akeidah. The Brisker Rav points out that Avraham slept well that night. On the eve of the morning when he would slaughter his cherished son, Avraham slept soundly with complete peace of mind. He was not nervous, but looked forward to the next morning as a chance to fulfill the will of the Almighty, just like any other day.

Akeidas Yitzchak went in the face of everything that Avraham Avinu stood for. Had Avraham dwelled on thoughts about what the rest of the world would think about his actions, he would never have performed the Akeidah. His monumental willingness to nullify his own self before Hashem’s will has served as a lesson for Jews in every generation.

In today’s complex and confusing world, we have more opportunities than ever to stand up for the truth, to reject falsehood and to ignore what the rest of the world thinks of our decision. We are all Avraham’s children so let’s carry on his legacy by meeting this challenge today and every day.

(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)

Loving Kindness Avraham Avinu's Gift to the World

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim

Leil Shabbos)

Kindness Without Cost

Avraham Avinu was the paradigm of chesed as Chazal tells us Chesed L'Avraham. Every day of his life was filled with acts of kindness. Avraham taught the Jewish people the importance of this attribute, and its crucial place in serving Hashem properly.

Klal Yisrael has continued to follow Avraham Avinu's example throughout history. Acts of kindness have been a hallmark for the Jewish people. In every generation Jews have excelled in chesed, even when they did not have for themselves.

There was one time in our history when the mitzvah of chesed was seemingly impossible. For the forty years that the Jews were living in the midbar, Hashem took care of all of our physical needs. How did we have an opportunity to do chesed to each other?

A person can do chesed without spending a cent. Teaching others Torah and guiding them on the proper path of serving the Almighty is the greatest act of kindness that one can do for his fellow Jew. This enabled Klal Yisrael to perform chesed while in the midbar.



Hashem put Jewish neahamos in this world with the exalted task of serving their Creator. Unfortunately, this fact is unknown to most Jews today, and most of Klal Yisrael are estranged from Torah and mitzvos. The greatest chesed that a person can do for another Jew is to bring them to a life of Torah.

Kindness and Torah

Rav Moshe Shneider, Rav Shternbuch's Rosh Yeshiva in London, obligated older students to study with the younger and weaker talmid at least two hours a week. This way even while learning in yeshiva, bachurim would have an opportunity to do chesed. Rav Shneider would say that without chesed, one cannot succeed in Torah learning.

What do acts of kindness have to do with success in Torah? Although a Jew must follow in the Almighty's ways, there is no set amount how much to give. Chesed is a sign of nedivos, acting for the sake of Hashem without obligation.

In order to acquire Torah, a person must have siyata d'shmaya, and find favor in the Almigty's eyes. The way to do this is through chesed. Acts of kindness to others cause Hahsem mida k'neged mida to respond to him with the ultimate chesed of giving one the gift of Torah.

All of My Needs

Hashem is the source of all kindness. Every day the Almighty showers chesed on each person taking care of all of their needs. By performing chesed, Avraham Avinu was following in the ways of the Hashem.

At times, we experience the Almighty's attribute of strict justice. During these periods, it is difficult to see the chesed behind the din. We might be tempted to think that He has changed His ways, and chas v'shalom abandoned His attribute of chesed.

One such incident took place during the Holocaust. A group of prisoners in a concentration camp was slated to be taken to their death. One of the members of the group and stated that he could keep davening but he could no longer say the beracha "He takes care of all of my needs".

There seemed to be consensus among them that this man was correct, until one of the other prisoners stood up and interjected. "Hashem is taking care of all of our needs, even in this most dire situation." The other members of the group were inspired by his emunah and agreed that even at this time the Almighty was watching over them.

On the House

The Alter of Norvadork compared this world to an expensive hotel. A person can order as much as he wants, and seemingly does not have to pay a cent. Only at the end of the meal does a bill come charging him in full for everything he ordered.

So too, a person can take whatever pleasures frim this world that he desires. However he should remember that he will be charged. When he gets to the next world a full accounting will be made.

Rav Yisrael Salanter said that there is a way that one can by pass these charges. Although the workers in the hotel may not eat their, staff who are crucial for running the establishment will get their meals free. So too if a person makes himself crucial for the running of the world by constantly doing acts of chesed for others he will not be held accountable for what he took from this world.

Avaraham Avinu taught the entire world the importance of chesed. Happy are his descendants who follow in his path, whose lives are filled with acts of kindness. May his merit stand up for us and bring us to the final redemption soon.

(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)

A New Era , How Noach Prepared us for Moshiach

From HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim)

Transcribed by Rabbi Daniel Yaakov Travis


Miracles Within Nature

Hashem commanded Noach to build an ark and place within it animals from every species in the world. Noach's ark measured three hundred amos in length, fifty amos wide and thirty amos high. At first glance, this seems like a mammoth structure capable of holding quite a large number of animals.

Yet if we consider just how many kinds of animals had to be saved, it is clear that Hashem performed many miracles in regards to the ark. Chazal tell us that in Asia alone, there are one hundred species of birds similar to the Re'eh. In practical terms, not even a fraction of the world’s animal species could fit into the ark. In addition animals came from all over the world, which was a great miracle.

Outside of the ark, scorching-hot air and boiling water splashing against its sides caused this miraculous vessel no damage at all. While the whole world was swallowed up and destroyed, Noach and his family lived in peace and comfort within the ark. Why did Hashem see fit to perform so many miracles on their behalf?

When Noach left the ark, he found a totally different world from the one he used to know. Before the Flood, Hashem’s Presence was much easier to perceive in the world. But after the waters receded, the forces of nature became a disguise for His Providence.

The time they spent in the ark was designed by Hashem to prepare Noach and his family for the new era that awaited them. During that period, He showed them that nature is completely subjugated to His will. In doing so, He raised their level of perception of the Divine Presence in the physical world, making sure that they would be able to see His hand even after the flood.

So too, before Moshiach comes, Hashem will show us open miracles greater than those that took place when we left Mitzrayim. Even in our days, we have begun to witness them, as the Almighty has protected Eretz Yisrael from enemies who are bent on annihilating us. The purpose of these miracles is to raise our level of perception and to prepare us for the new era we are entering.

Inside the Ark

Noach had to spend a whole year with the animals in the ark. One time when he was late in feeding the animals, the lion bit him and caused a painful wound. Why did someone who the Torah describes as a tzadik tamim, perfectly righteous, deserve this suffering?

The Gemara at the end of Kiddushim describes two types of tzadikim; there is a good tzadik who is serves Hashem and is good to people, and a tzadik who is not good, who only serves the Almighty. Chazal do not mean to say that the tzadik who is not good treats others badly, for then he would not deserve the title of tzadik. Rather he keeps his righteousness to himself, and others do not benefit from it.

The Zohar explains that Noach was a tzadik who was not good. Unlike Avraham Avinu who went out and tried to influence others to serve Hashem, Noach was content being righteous by himself. The Almighty responded to Noach by placing him in a scenario where he would have to serve Hashem alone for a full year, feeding the animals in the ark.

"Make yourself an ark…that has kinim (compartments)." (Bereshis 6,14). The Medrash understands these kinim to be a hint to the bird , also redfered to as kinim, brought by the Metzora. What is the connection between Noach and a Metzora?

Lashon hara often stems from a person’s desire to show others that he is “in the know.” In former times, if a Jew recognized that he did not control his mouth, the Almighty would punish him with tzaraas, which forced him into isolation, away from the rest of the Jewish people. The Torah hopes this would teach him to think before he speaks.

Noach and the metzora shared a solitary fate. However their isolation is beneficial to them. Loneliness taught them that there are other people in the world and they should consider others’ needs while running their own lives.



We find another connection to the Metzora in Parshas Be'aloshecha, relating to the Levi'im. The Torah commands the Levi'im to shave their entire bodies just like the Metzora. Rashi asks: why did the Levi'im have to undergo this process?

Based on the above we can answer Rashi's question. Levi'im were designated for the special role of devoting their lives to serving Hashem through Torah learning and service in the Beis Hamikdash. Klal Yisrael provided them with their physical sustenance, while the Levi'im stood apart and concerned themselves with spiritual matters alone.

To be a member of the Almighty's "special forces" meant that one could not take part in the same daily routines and lifestyle as the rest of the Jewish people. The nature of the Levi'im’s role naturally caused some degree of isolation from the rest of Klal Yisrael. A Levi was the “odd one out” and did not sharing the “normal” experiences of the majority of people.

Hashem hinted to the loneliness that the Levi'im would have to endure by making them undergo a process similar to the Metzora. This should be a message to all bnei Torah today. While we must try and have a positive influence on all of klal Yisrael, a certain degree of isolation from the rest of the world is necessary.

Teshuva and Midos Tovos

The generation of the flood was evil through and through. Theft and immorality were rampant, and humanity had sunk to the deepest depths of corruption. Hashem's patience was wearing thin, but He gave them one last chance to repent.

The Almighty commanded Noach to spend 120 years building his ark, so that other people would see him and abandon their evil ways. The Brisker Rav asked: we know that teshuva helps Klal Yisrael return to the Almighty. Does teshuva in fact help non-Jews as well?

The Brisker Rav answers that although the non-Jews can also benefit from teshuva, there is a major difference. Klal Yisrael are Hashem's chosen nation, and their teshuva is cherished by Him. The Almighty experiences much greater joy when His children come back to Him.

Midos tovos, positive character development, is one of the major themes of Parshas Noach. Rav Chaim Vital asks why the Torah does not spend more time talking about this crucial subject? Shouldn’t it be mentioned in every parsha?

Rav Chaim Vital answers that midos tovos is indeed the central message of the Torah, and if one looks below the surface, one finds that they underpin every mitzvah in the Torah. For example the Torah obligates us to wipe out the Cananim because of their corruption. Midos tovos are the central point in every area of the Torah.

Learning from miracles, influencing others, and positive character development are three crucial concepts that we must gain a deeper understand of from Parshas Noach. As we enter the final phase in history we must keep these fundamental principles in mind. These principles are our tickets to front-row seats for the awe-inspiring miracles that will soon be seen in this world, those of the days of moshiach, which will dwarf those that we experienced when we left Mitzrayim.

(HaRav Shternbuch's shiurim on the parsha are being prepared for publication by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)

Mr. Know-It-All, The Making of an Apikorsis

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim)


Answering the Unanswerable

Let us make man in our image and form…And He created man in His image (Bereshis 1:26 - 27).

"Even though Hashem did not receive any assistance in the creation of man, and the plural wording of this verse leaves room for heretics to back up their mistaken ideologies, the Torah wrote this verse in the plural to teach us proper behavior and humility, that even a great person should take counsel from a smaller person. If the Torah would have written 'I will make man' we would not have learned that Hashem consulted with His heavenly court before crating man. The answer to the heretics is actually found in the continuation of the verse which writes ‘…and He created man’ and it does not say we created man. " (Rashi Bereshis 1,26).

Rashi's words are nothing short of astonishing. The Torah takes the risk of fueling heretical philosophies just to teach us about a good character trait? This can be compared to investing a million dollars for a possible return of a few cents. How can this serious risk be justified by this doubtful gain?

The truth is that Apikorsim will continue believing in their warped ideologies regardless of what the Torah says. They are motivated by their drive for an easy, pleasurable life and all other factors are irrelevant to them. There was no reason for Hashem to take them into account when writing the Torah. He was more concerned with teaching those who want to learn and this verse presented a valuable opportunity to teach humility – one of the most important character traits.

Rav Chaim Brisker was once visited by a former member of his community who had since abandoned mitzvah observance. The Rav was told that this man had returned to Brisk with a mission. He had gathered many perplexing questions about Judaism and the Torah since he had left and he wanted to hear how the Rav would answer them.

Rav Chaim replied that he was ready to answer questions, but he was certain that man did not really have any. Rather this man had already formulated answers to his so-called questions and was just looking for an excuse for a confrontation with the Rav.

Rav Chaim understood that when a person thinks that he already has all the answers, they are not open to hearing anything else.

To Know and To Believe

There are many fundamental philosophical questions one can ask about the Torah; Who is Hashem? Why did He create the world six thousand years ago and not earlier? Why did He create Man as He did? The list goes on and on, and the person who feels that he must understand every mystery in the universe with his intellect will be certainly be frustrated.

In actuality, all of these questions can be resolved with one simple principle. Hashem created melachim who have very high levels of perception. They have a much clearer understanding of Hashem's ways, and are not plagued by the questions that we may have.

However, Hashem also desired to created Man as a being with limited understanding. Due to his limitations, man’s Divine service must be based on faith and trust. This is the mitzvah of emunah, belief in Hashem. If we accept the fundamental concept that our intellect is limited, then all doubts about any other part of the Torah or Hashem's actions fall away.

The Rambam writes that there is a mitzvah "to know and to believe" that G-d exists, created the world and continuously manages it. Seemingly knowing and believing are contradictory concepts. Knowing stems from proofs and intellectual understanding, while belief is a matter of accepting something that one does not comprehend.

Rav Chaim Brisker explained that one must use one’s mind to achieve the highest possible level of intellectual clarity regarding Hashem's existence. However, each person will reach a point where he cannot understand the mysteries of the universe. From that point on, every Jew must trustingly accept those principles of faith which he is unable to grasp intellectually. It is impossible to understand everything, and the desire to do so stems from arrogance.

This is the meaning of the mishnah that states: "The difference between the students of Avraham Avinu and the students of Billam was that the talmidim of Avaham were humble while those of Billam were arrogant." At first glance these words are incomprehensible: Surely the primary difference is that Avraham's students were righteous while Billam's were evil!

But this mishnah teaches us that the difference between these two schools was rooted in the character trait of humility. Avraham's talmidim were humble and accepted that they did not have to know everything, and did not demand answers to sublime philosophical questions that were beyond their powers of comprehension. On the other hand, Billam's students’ arrogant assumption that they were entitled to know everything led them to eventually deny Hashem and His Torah.

A Drop in the Bucket

Rav Sternbuch once attended a gathering of scientists. When he was asked if he believes in the Theory of Evolution, he replied "It is complete nonsense with no basis whatsoever. If you want, you can believe that your grandfather was an ape, but I am a descendant of Avraham, Yitzchak and Yaakov."

Later one of the scientists approached the Rav with a challenge: "Rabbi, they have found bones in Madgascar that have been proven to be millions of years old." Rav Sternbuch replied that this insignificant evidence proves nothing about creation. Due to the flood of Noach, the entire world appears much older than it really is.



All of the scientists at that gathering were intelligent people who were highly educated. How can an otherwise rational person come to believe a completely unfounded and illogical theory, such as evolution? Based on what we have explained so far we can answer this question.

The Apikoris believes that he must be able to answer all questions. If he can not find a logical one, he will develop one that is not intellectually sound. So much so, they can even suggest that Man originally descended from apes, even in the absence of any evidence. No matter how far-fetched his answer may be, the arrogant Apikoris will do anything to avoid admitting that the ways of Creation are beyond his comprehension.

Torah-true Jews understand that Man is not the descendant of apes, but was formed by Hashem from the dust of the ground, and will return to this source at the end of his life. We accept that our understanding of the universe is limited. We try and understand what we can and leave the rest to emunah.

The Vilna Gaon explains that the word Bereshis can be read Bara reshis, created the beginning, and that it refers to the creation of time. We cannot possibly grasp what this means, yet before its creation the world existed without time. So, too, many aspects of creation are beyond our comprehension yet we accept that Hashem in his Infinite Wisdom fashioned everything with great precision, and purposely hid their deeper meaning from us.

In Sifri D'tzinusa the Vilna Gaon writes that parshas Bereshis hints to everything that will transpire throughout history until the coming of moshiach. Even if we do not understand what is happening around us, we have emunah that it is all directed by the wisdom of the Creator of the universe.

There is much in this world that we cannot understand and we all experience the limits of our perception on a daily basis. Emunah is the path of humility, the path to next world, the path of the faithful Jew as he faces each and every challenge and question in his life.

(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)

Bris Milah Performed Before the Eighth Day or By a Non-Religious Jew

1. The Torah writes, "On the eight day bris milah should be performed" (Vayikra 12). Most Rishonim understand that the Torah commandment of Bris Milah must be performed on the eight day after birth, and if it is done earlier it is invalid. However the opinion of the Rosh (Shabbos 19,5) is that a bris performed before the eight day is considered valid.

2. What is the halachah? In one place the Rema (Yoreh Deah 262,1) seems to rule like leniently like the Rosh, yet in another place the Rema (Yoreh Deah 264,1) seems to rule stringently, that a bris performed within eight days is invalid.

3. Some explain that the Rema permits a milah done within eight days if it was performed by a Jew, but invalidates a milah done within eight days if it was performed by a non-Jew (Biur Hagolah, Yoreh Deah 264).

4. Most poskim disagree with the Rema (Taz, Shach, Gra, Chachmas Adam, Aruch Hashulchan, etc.) and consider a milah done with eight days to be invalid. The halachah follows these opinions, and one had a bris before the eighth day, e.g. the doctor in the hospital performed it, the bris should be repeated.

5. There is a second dispute amongst the Rishonim regarding a bris milah done by a non-religious Jew. The Rambam appears to be lenient, while other Rishonim consider such a bris to be invalid.

6. What is the halachah? While the Shulchan Aruch rules leniently like the Rambam, the Rema rules like the stringent opinions, and writes that even if the mila was already done, a small amount of blood should be removed by a religious mohel (hatafas dam bris).

7. Although one should definitely not use a non-religious mohel lechathila, a number of prominent poskim (Gra, Rav Akiva Eiger, etc.) write that if one already did the mila it can be relied on.

8. Modern day poskim (Minchas Yitzchak, Teshuvos V'Hanhagos, etc.) rule that in both of these questions one should preferably perform hatafas dam bris. However if it is very difficult, e.g. the person involved is very nervous to have blood drawn, then one can rely on the lenient opinions that the bris milah done early or by a non- religious Jew is valid. In all case a rav should be consulted.

The Simcha of Succos

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim)


The High Point

While every Yom Tov is a time for simcha, on Succos marks a high point of joy. When we had the Beis Hamikdash Succos was celebrated with music, dancing and all kinds of rejoicing. Chazal tells us, "Whoever did not see the Simchas Beis Hashoeva, never saw simcha in their life." Why was the joy of Succos so much greater than any other time of year?

During Elul, Rosh Hashanah, the Eseres Yemei Teshuva and Yom Kippur, each and every Jew would do teshuva, and reaffirm his or her commitment to the mitzvos of the Torah. However, such a big undertaking entailed a risk that a person would be left feeling overburdened by the responsibility of keeping 613 mitzvos.

For this reason, straight after Yom Kippur the Torah gave us the festival of Succos, which is celebrated in a spirit of merriment. Seven days of non-stop celebrating in the Beis Hamikdash was more than enough to help anyone realize that our commitment to Torah and mitzvos is not a burden. On the contrary, we cannot contain our joy over this privilege.

On Succos we leave our permanent home to enter temporary ones. Our relocation to makeshift huts symbolizes the recognition that our stay in this world is fleeting. Lasting fulfillment cannot be found in this world, and can only be had in the world to come.

This concept is beautifully illustrated in the famous story of a wealthy individual from overseas who visited the house of the Chafetz Chaim in Poland. The guest asked his host why his home was so bare of furniture and comforts. The Chafetz Chaim replied by asking his guest where was all of his furniture. The traveller answered that he was just passing through and naturally had left most of his belongs at home. The Chafetz Chaim responded, "I am also just passing through this world on the way back to my real home, and I also do not want to overburden myself with belongings on my travels."

The Chafetz Chaim’s simple perspective on life shows us how we can experience true joy on Succos. By temporarily "leaving behind" all of the furniture and conveniences that fill the rooms of our homes, we hope to taste the eternal pleasures that lie in store for us in the world to come. If we incorporate this outlook into our daily living, we can experience the pleasure of Succos all year long.

Special Korbanos

On Succos we find a unique phenomenon that we do not see on other festivals. We are commanded to bring a total of seventy sacrifices, which Chazal tell us are for the benefit of the seventy nations of the world. Why is Succos the time when we bring korbanos for the non-Jews?

We can understand this directive with the following story. Rav Avraham ben Avraham was from a family of gentile aristocracy, yet decided to give up his status to become a righteous convert. His family, who were very devout in their religious beliefs, ordered him to renounce his Jewish faith or be burned at the stake. Rav Avraham refused to compromise, and chose to die al kiddush Hashem.

Rav Araham was very close to the Gaon of Vilna, who told him that he could release him using one of the names of Hashem. The righteous Rav Avraham refused the offer, explaining that if he was freed people might think that he had agreed to renounce his faith. He was not willing to risk such a misconception.

As the holy Rav Avraham was being led to his death, the non-Jews who were instructed to carry out his sentence trembled. They recognized the holy spark in Rav Avraham’s soul and, being devout believers, they were concerned about Divine retribution for perpetrating his execution. Fearfully they begged Rav Avraham to renounce any claim before the Heavenly Court against those who were instructed to burn him.

Rav Avraham responded sharply, "Do you think that when I get to Heaven I will spare a thought for you! I will be basking in the Divine Presence and will be completely distanced from this world and people such as yourselves!”

Seferim say that when Rav Avraham made the blessing on Kiddush Hashem the entire universe shook as a result of the tremendous sanctification of his act.

We rejoice on Succos after experiencing the purification of Yom Kippur. Every Jew who did teshuva properly sits in the shade of the Shechinah – in his sukkah – and experiences the World to Come. There is no greater joy to be had in this world.

So too, a Jew sitting in his sukkah exists in an entirely different dimension than members of the other nations who dwell on Earth. Therefore, the Torah commands us to bring the seventy sacrifices during Succos in order to show that this seemingly massive offering that is brought in their merit, is a drop in the bucket compared to the reward that we experience in this world and the world to come. Like Rav Avraham the righteous convert, we are in a class of our own and have no real connection to them at all.

Separate But Together

On the Yom Tov of Succos we hold the lulav, hadasim, and aravos in one hand, and the esrog in the other. What is the deeper meaning behind the dividing of the arba minim between two hands?

The Medrash explains that each of the minim represents a different type of Jew. Lulav is a Jew who is strong in Torah learning and weak in mitzvos, hadasim a Jew strong in mitzvos but weak in Torah, and aravos represents a Jew weak in both areas. The esrog symbolizes the true talmid chacham who excels in both Torah and mitzvos.

Chazal stress the importance of all of these Jews living together. Each one has a contribution to make, and their unification is the beauty of Klal Yisrael. This is symbolized by the bringing of all the minim together.

Yet while unity is extremely important, a talmid chacham must maintain some level of separation. His place is with Hashem and if he gets too close to others he will lose his elevated level. Therefore the esrog is held in a different hand than the rest of the arbas haminim.

Succos is a time when all Jews rejoice in the knowledge that we are close to Hashem after Yom Kippur. Every Jew can reach an unparalleled level of simcha that he can not feel the rest of the year.

Let us hope that this year we will celebrate Succos in Yerushalayim with the building of the Beis Hamikdash and the coming of moshiach tzidkenu.

(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.)

Giving With Joy A Different View of Simcha

Written by Rabbi Daniel Yaakov Travis

(based on a derasha by

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim )


Giving To Ourselves

"When you come to the land that the Almighty has given you as an inheritance and settle there. And you have taken the first of every fruit – the bikurim – from the land that the Almighty has given you and put it in a basket…and the Kohen will take the basket from your hands” (Devarim 26: 1 - 4).

The bikurim were among the many gifts that the Jewish people gave to the Kohanim and Leviim in exchange for their service in the Beis Hamikdash. They were also sustained by gifts of fruits and vegetables in the form of terumos u'maaser, wool from the reshis hagez, and meat from the zaroyah lechayim v'keiva. At first glance the Torah seems to have assigned the tribe of Levi to an eternal fate of being "schnorers," forever dependent on the “hand-outs” of their fellows Jews for every aspect of their existence.

But if we look deeper, we will see that just the opposite is true. Kohanim are the agents transferring Hashem's blessing to the Jewish people through Birkas Kohanim. By assigning the Kohanim to be the ones to bless the Jew people, the Torah is showing us that in truth when we give to them we are actually on the receiving end.

Giving these gifts allowed us to form a partnership with the Kohanim and Leviim. The Torah gives us the opportunity to support the ovdei Hashem and thereby acquire a share in their holy service. In this sense, the gifts to the Tribe of Levi were the ultimate bargain – mere worldly produce in exchange for a priceless connection to the Almighty and the World to Come.

Recognizing Good

"And you shall rejoice with all the good that Hashem has given you" (Devarim 26,11).

Many of us find ourselves beset by problems in our lives which, if we let them, could cause us to sink into a state of despair. When overwhelmed with responsibilities and troubles, how can we recognize all of the good that the Almighty has bestowed upon us?

By giving to others we can get a real glimpse into how much we have been given by Hashem, and this brings us to a state of simcha.

Since it is not always easy for us to feel simcha upon giving away our hard-won earnings, the mitzvah of Bikurim is accompanied by a special viduy. We humbly concede that we have listened to "the voice of Hashem" and done all that He has commanded. In order to grant the mitzvah its full impact, we need to bear in mind that the Almighty has specifically asked us to give away our money.

Shulchan Aruch obligates us to give tzedaka with joy. Whatever we are able to distribute, we should do it with simcha. Even if we give a large sum, if we do so with a sour face, we are transgressing the Torah's will, and we do not fulfill the mitzvah of tzedaka.

One Gaon once said, "It is difficult for me to give tzedaka as I do not have any money. However it is even harder for me to refuse in the proper way." If we can only give a small donation, we should give it joyously and express our appreciation for the opportunity to have a share in this mitzvah.

The Torah obligates us to give charity for our own benefit, for the giver actually reaps more benefit than more than the receiver. For this reason these gifts are referred to as tzedaka, from the word tzedek, justice. Money distributed to tzedaka is really owed, and by giving it away, we are merely carrying out our obligation to distribute it.

Even someone so poor that he is not able to give tzedaka can find ways to enjoy the Almighty's overwhelming kindness. Rav Shternbuch's Rosh Yeshiva, Rav Moshe Shneider, related that the talmidei talmidim of the Vilna Gaon learned Torah in a state of dire poverty, something which could potentially lower one's spirits. How did they ensure that they would stay b’simcha and focus on all the good that Hashem bestowed on them?

Every erev Shabbos they would visit the local hospital in Vilna. When they saw all of the sick people there, they felt an overwhelming sense of gratitude to the Almighty that He had preserved their health for another week. In this way they always recognized all of the good that they received and remained in a state of joy.

Seize the Moment

"Because you did not serve Hashem with joy and good-heartedness when you had everything" (Devarim 38,47).

Based on the above we can understand why the Torah promises such harsh treatment if we fail to serve the Almighty with joy. Hashem gave us Bikurim and other mitzvos to help us to recognize how much good we have. If we are not able to appreciate all He has bestowed upon us, it will be taken away so we can look back and realize how blessed we actually were.

We can apply this concept to the month of Elul and the upcoming judgment on Rosh Hashanah. If we recognize now what is incumbent upon us and prepare ourselves properly while the opportunity is still in our hands, we can hope to receive a year of beracha.

Rav Chaim Brisker offered the following parable to help us wake up and internalize our situation as we progress through Elul:

There was once a Jew who hired a wagon driver to smuggle his entire fortune over the border. Since the Jew stood to lose all of his money if his plan failed, he was plagued by nervousness for the entire month prior to the fateful day.

The wagon driver, on the other hand, was used to this type of work, and although he would be punished severely if caught, he only started worrying a week ahead.

Only one member of this team was calm from start to end – the horse that pulled the wagon. He had no clue that he was participating in such a dangerous operation, and that something bad could happen. Both before and during the smuggling operation, the horse was completely calm.

So, too, said Rav Chaim, those tzadikim who recognize how much they have to lose on Rosh Hashanah, start to worry during at the beginning of Elul. They fill the entire month with prayers and pleading for Divine mercy. Individuals with less awareness and less at stake only wake up a week before, during selichos. Unfortunately, some people are like the horse and even on Rosh Hashanah they have no idea what is transpiring.

Wake Up!

Chazal describe two levels of sleep, sheina and tenuma. Sheina is a normal state of sleep, and if a person is shaken he can be woken up. Tenuma is a heavy state of slumber, and arousing a person in this state is much more difficult.

The tochachos that we read on Parshas Ki Savo were meant to shake us out of our sleep. In our generation, our hearts are less sensitive and waking up is much more difficult. Only someone who is ready to open up his heart and dedicate himself to Hashem, stands a chance of waking up from the deep slumber that encompasses the world today.

(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.)

The Secret Weapon, Strategies for a Meaningful Elul

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim)


Going to War

"When you go out to war against your enemy, and Hashem delivers him into your hands…” (Devarim 21:10). One might expect the Torah, when talking about victory in battle, to address the entire army. So why does the pasuk use the singular form of “you,” apparently addressing each person individually?

Seforim explain that the enemy referred to here is the yetzer hara which attacks each person daily. The Torah reveals that we are incapable of fighting this enemy on our own. Only if Hashem delivers the enemy straight into our hands can we hope for success.

The Chofetz Chaim points out another aspect of this struggle. "When you go out to war" implies that a person can only win this fight if he is willing to engage in combat. Once he has taken up arms, Hashem will take charge and help him to win the war.

Strategy, tactics, and armaments are just a few of the factors that play a key role in military victory. So too, when battling the yetzer hara, without weapons and a battle plan, a person has little chance of prevailing.

What would happen if a person chooses not to fight, and rather lets nature take its course? Without taking the initiative to do battle, he has no chance of winning. His life will surely be destroyed by the tailor-made tactics of the yetzer hara. Furthermore, since every Jew is obligated to strive to overcome his yetzer hara to the best of his ability, and one who lays down his arms stands of losing part of his portion in the World to Come.

While melachim were created with no evil inclination, man has a yetzer hara which burns eternal within him. From the moment he is born until he breathes his last breath, he is engaged in a constant struggle. Only someone who understands the serious nature of this war will ever come out on top.

Releasing Captives

"And you see amongst the captives a beautiful woman" (Devarim 21,11). The Zohar explains that the captive referred to in the pasuk is our mitzvos. When we transgress, our mitzvos are taken away from us.

How can we free these prisoners of war? Mitzvos taken captive are not lost; they can be freed. Teshuvah allows us to get back the mitzvos we lost, and return them to our credit.

Some sifre mussar state that one way to overcome the yetzer hara and bring ourselves to teshuvah is to recognize the insignificance of our own existence compared to the Almighty Creator. "The difference between man and beast is nothing," and by grasping how small we are we can serve Him properly. The end of man is the worm. The Ba’alei Mussar say that if we can develop an awareness of this harsh truth while we are still alive, we can yearn for true greatness in the World to Come.

Others take an opposite approach and recommend that a person focus on the G-d-given potential for greatness that lies in each and every Jew – even you. Hashem has placed Man at the center of the universe, and the entire heavenly assembly must wait for Man’s cue before it can do anything. Developing awareness of this great responsibility should instill a feeling of awe within us, and propel us to reach higher level of Divine service.

These two approaches regarding the proper approach to serving Hashem, are expressed in Hilchos Shofar. Those who favor the approach of humility rule that the shofar should be curved, to show that we are bowed before G-d in humility. Others say that the shofar should be straight, symbolizing how a Jew should stand upright and proud in his Divine service.

Choose Your Weapon

Tefilah and Torah are the primary tools we have to fight the yetzer hara. However transgressions taint our actions and weaken the potency of even the most powerful weapons. Under such circumstances, Hashem no longer has interest in our actions.

Many of us are plagued by irrelevant thoughts that disturb our prayers. The Zohar explains the source of these interruptions. Klipos of tumah which are created when we transgress are summoned especially to disturb our prayers.

Rav Eliyah Lopian once pointed out how careful we must be to protect ourselves from this outside interference. Hashem hears what is passing through our mind as if it was actual speech. Imagine the disgrace when our tefilos arrive in Shamayim together with all of the irrelevant thoughts that accompanied our prayers!

"I created the yetzer hara and I created Torah as its antidote" (Kedushin 30b). Torah is a powerful weapon against the yetzer hara when learnt with the proper intentions. Torah studied like any other academic discipline does not have the power to overcome this masterful enemy.

"We should all know Your name and learn Torah with pure intentions". Torah requires that a person recognize who his Source is. At the same time we should try and study Torah with the intention of bringing ourselves closer to Hashem.

Rav David Karliner used to learn Torah with the words "Place Hashem before you at all times" written on his shtender. Rav Reuven Bengis once asked him, "Why do you need this?" Rav Karliner replied, "I don't want to forget for even one moment that I am studying the Torah of Hashem!"

Getting the Most Out of Elul

While most of the world does not recognize Elul as different from any other time of year, Klal Yisrael knows that this month is a period of tremendous Divine mercy and compassion. During this time Hashem yearns for us to return to Him. Those who make use of this time will be rewarded greatly, as expressed in the following parable told in Medrash Tehillim.

A king once made an elaborate banquet. To his great dismay, no one turned up to the affair, and. As he awaited his guests alone in his grand dining room, the monarch was filled with anger and was ready to issue a harsh decree against his subjects.

The king was just about to act, when a few beloved subjects turned up to his banquet. He was pacified, and decided to forego his decree. Said the king, "Because you came, you saved everyone from punishment."

So too, even though we have been invited by the King and He awaits our presence, many people still fail to “show up” for Elul. Those loyal subjects of the King who do take the time and effort to make Elul what it should be, give tremendous nachas ruach to Hashem. Every one of us should look within and sincerely try to use this precious time to come closer to our Creator.

(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.)

Preparing Ourselves For Moshiach, Laying the Eternal Foundations of the Beis Hamikdash

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.)

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.)

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.)

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.)

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.)