Close To Torah

ליהודים היתה אורה ושמחה וששון ויקר (אסתר ח:טז).

The Jews had light, happiness, fulfillment and preciousness (Esther 8:16).

The Gemara (Megillah 16b) tells of the greatness that the Jews achieved upon their victory from their enemies. Each word of this verse hints to one specific aspect of their lives:

“The Jews had light”, this is Torah,

“happiness”, these are the festivals (many explain this to refer to Shabbos and Yom Tov),

“fulfillment”, refers to circumcision,

“and preciousness”, refers to Tefillin.

Three Simple Questions

There are numerous questions that beg to be asked on all of this:

1-If the verse wished to express that the Nation achieved the ability to freely practice all of these Jewish rites, why does it not say them explicitly?! Why must Chazal perform detective work in order to properly decipher the hidden references of the verse, could it not have just read, “The Jews had Torah and festivals, etc?!

2-When the Megillah is read in Shul on Purim, there are four verses which the reader stops before reciting them and the entire congregation reads them out loud first (see Shulchan Aruch O”C 690:17. There is one additional verse read this way, but it is subject to a different discussion). This is done in order to stress the miraculous redemption which Hashem brought as expressed in these verses. The significance of each verse is clearly seen and it is apparent why they are given this special attention. They include the introduction of the great and heroic sage Mordechai and the recounting of the distinguished respect he received in the end. There is one verse whose presence on the VIP list is greatly perplexing… our verse! Why is it deemed so significant? Why should it be read out loud by the entire congregation?! What is so special about the four cryptic descriptions it contains?

3-During the recitation of the Havdalah, we have a custom that dictates that the one reciting stops and everyone declares one sentence. That sentence is our exact verse, ליהודים היתה אורה, the Jews had light etc., with an added phrase at the end, “Kain Ti’hyeh Lanu, so may we merit this as well!” What is the source for this custom? After searching through numerous texts and speaking to great Halachik authorities, it was established that, to the best of our knowledge, there is no known source for this custom! Perhaps through our understanding of this mysterious verse we will gain insight as to how the verse became a weekly ritual, emanating deep from the Jewish psyche.

Why Were They Decreed To Die?

The Gemara (Megillah 12a) tells us that the Jews were deemed deserving of death on account for their partaking in the feast of Achashveyrosh. The Gemara quotes Rabbi Shimon Bar Yochai who counters this understanding by stating that this cannot be so, for only the inhabitants of Shushan attended the party and thus how could this have affected the Jews elsewhere? A strong question indeed. The Gemara appears to reject that explanation and then states an alternative reason. R’ Akiva Eiger points out a blatant contradiction here. The Midrash (Shir HaShirim Rabbah 7:14) states the Rabbi Shimon Bar Yochai himself explained that the reason why they were decreed destruction was on account for the party which they partook of?! How could he use an idea that he himself disproved?!

The answer lies in the very Midrash itself and this is precisely what R’ Akiva Eiger is drawing our attention to. Rabbi Shimon’s students asked him how the sin of the feast in Shushan could affect the Jews everywhere else? He answered them that this is understood through the concept of “Kol Yisrael Arayvim, all Jews are responsible for one another!” This needs to be understood better.

Unmotivated and Unexcited

Chazal tell us that at the time of Purim the Jews reaccepted the Torah willingly. At Mount Sinai they had accepted the Torah but it had not been whole-heartedly (see our full explanation in Introduction (Part 1 of 2)).  Hence, that commitment waned and faded over the years until in the time of Achashvayrosh it was nearly forgotten.

When we think of the story of Purim it is often not realized just how low the Jews had fallen. Chazal (Esther Rabbah 1:9) tell us that Hashem was outraged at the Jews because many of them were not keeping Shabbos! Additionally, Chazal tell us astonishing words that came out their mouth’s upon seeing the lavish feast of Achashveyrosh. They declared, “with  a feast this great and luxuriant, what more can Hashem offer us in Olam HaBah, the future world?! These blasphemous words are astounding!

They did not really mean or believe what they were saying, rather, the problem was one of feelings. The Jews had slowly forgotten about their passion in life. They had forgotten about their love and special bond with Hashem and the great mission which they had been given. Monotony, complacency and mediocrity had become their daily routine. They were going through life habitually and missing out on the true excitement in life called Avodas Hashem!

Good Morning Dear Jews!

It was time to wake them up! So Hashem sent one of the most evil men in all of history, Haman, to do the job. He was rich, powerful and he hated the Jews! A deadly combination. Suddenly, he got his plot off the ground and he was going to wipe out every single Jew from upon planet Earth. The Jews were jolted to an abrupt awakening. Suddenly, it didn’t matter if you kept Shabbos, learned Torah or didn’t, if you were a Jew, you were dead! Even the most secularized people of our Nation were forced to rethink their life’s course. The Jews gathered and repented and began to once again embrace their forgotten legacy. Day by day, more people returned; sincerity and passion returned. As the repentance increased, Hashem began to show His great hand more and more. One hidden miracle after another, and Esther was in the palace, Mordechai was a powerful governmental leader and the head enemy, Haman, was killed. The fear of the Jews fell upon the nations and the Jews regained their freedom!

Imagine how inspiring and emotionally charging the entire experience must have been. They regained their Jewish pride and most importantly they reaccepted the Torah, only this time out of complete love and total commitment.

Now we have the keys to answer everything.

The Solution

The sin of the Jews was that they had lacked passion and excitement in their Avodas Hashem. They veered away and stopped appreciating Hashem and His Torah. Thus, just as their service was dead, Hashem decreed death upon their bodies. When they rejuvenated and animated their daily service, this brought them back to life in a physical sense as well!

The Party

When they ate from the feast it represented the collective feelings of the whole Jewish public. They were stating, “Achashveyrosh has more fun and enjoyment to offer us than Hashem does!” This was the sin of the entire Nation! The Shushan incident was just one illustration of this!

They always knew that Torah was true, but they viewed it as bland and dead. It was only when they realized the greatness and excitement of Torah and Mitzvos that they were granted new life!

Light and Happiness

This is why the verse uses only adjectives to refer to the four Mitzvos that they rededicated themselves to. It was not enough just to bring back Torah and Mitzvos into their lives. It was a recognition of how exhilarating and invigorating Torah and Mitzvos are that was necessary. Their hearts were ignited to truly feel:

The only light is Torah!

The only happiness are the festivals!

The only fulfillment is through circumcision,

The only  preciousness is Tefillin.

A life of passion and dedication to Hashem!

A Powerful Illustrative Verse Indeed

Now we understand why this verse is so significant in recounting the great Jewish salvation. The recognition and appreciation expressed in this verse was the exact understanding that gave them life!

Recalibration

So too as we begin every new week, during the recitation of Havdalah, we concentrate upon this beautiful and fundamental verse for spiritual alignment. We pray that our hearts too should be opened to appreciate and truly feel just how meaningful and rich our relationship with Hashem is! We are blessed with the opportunity to live this every day!

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Hashkafah, Machshuvah, Mussar, Purim Growth, Ruchnius / Gashmius, Spiritual Map

When I asked people if they know what a mission statement is, most answered, “yes”.

When I asked people if they have a mission statement, most answered, “no”!

Although my poll was not conducted according to precise scientific procedures, I would venture to assume that my results probably do represent an accurate worldview on the topic.

Some miscellaneous responses I received:

-Why do we need it?

-I thought it’s only for large corporations?!

-Who has time for it?

I would like to present some clarification as to what exactly a mission statement is and outline some benefits that it can afford you by creating one. When a person realizes how useful and constructive it can be, this may serve as encouragement to actually pen one.

When writing about the lack of direction in corporate settings, Dr. Stephen R. Covey (The 8th Habit) states that according to his company’s poll (conducted well according to all standards) they found that 2 out of every 3 workers did not know what their company was trying to achieve! He then describes how this is a good explanation as to why so many companies complain of poor employee performance. They don’t know what they are supposed to be doing!!

When someone has a goal in mind, they are then able to work towards it. When one is left in the dark and clueless as to what is expected of them they obviously will not produce.

So it is in all aspects of life. Whether regarding material pursuits such as livelihood and one’s career development and certainly in spiritual ventures such as Torah learning and establishing a house for Hashem, a mission statement can be most helpful.

Goals give direction.

The Mesilas Yesharim, Path of The Just, begins his entire program for charting out a lifelong endeavor of spiritual development with one simple statement found in the middle of Chapter 1. It is true that there are many details and advancements that he enumerates throughout the entire work, but, nevertheless, the main goal of the program is stated right at the beginning and in very clear terms.

“Whatever will bring you close to Hashem should be vehemently pursued; whatever will detract you from closeness to Hashem should be fled from as one escapes a raging fire!”

The entire first chapter is filled with many brief synopses just as this. Two more examples which contain much depth as well are the following.

“Man’s purpose in this world is to fulfill the Mitzvos, serve Hashem and withstand the trials.”

“Proportionate to how much you conquer your desires and ward off the distractions from spirituality, accordingly you will connect to Hashem, understand Him and enjoy Him!”

The author (R’ Moshe Chaim Luzzatto) has one recurring trademark throughout all of his works and that is the goal to simplify and clarify the idea being discussed. Thus, as you embark on the journey to greatness following his map, he offers you many short mission statements which you can take for yourself or modify according to your needs!

Indeed the Talmud (Berachos 17a) tells that the great Rabbis had quips that they used constantly as well. מרגלא בפומיה, pearls of wisdom that they were accustomed to say and live by! This is a Torah source for the very idea of mission statements which we are discussing!

I cannot say that it is easy to write, many people sit down to a paper and don’t even know where to begin. You will see though that as you write, many dormant feelings and ideas will start to awaken inside you and you will be happy that you are finally able to capture them on paper and now can consciously implement them into your life.

Many people write them for all different reasons. Some write one for their daily living, marriage goals, family vision, company purpose. The list is endless! Some are long and some are notably short. All of them are helpful! And this sparks many to write them for more categories!

As an example, I wrote a mission statement about mission statements:

A mission statement is a short and brief paragraph that captures and formulates, in general terms, the essence of one’s goals and aspirations. It helps concretize, articulate, and put into focus and perspective many otherwise loose idealistic ideas, in order to make them practical. It serves as a constant reference point to look back upon in order to regain clarity and direction and as a means whereby to realign one’s focus. With careful thought, it is always open to revision and improvement!

So, do you know what a mission statement is?

Do you have a mission statement?!

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Hashkafah, Machshuvah, Mussar Mission Statement

It is an amazing observation that is so simple in its root. The things that show the greatest Yad-Hashem may be perceived as the utter lack of such. There are individuals who have a “healthy” mindset where they see the Yad-Hashem constantly in our everyday lives. Such people will always take the best of those events that occur in the world and respond accordingly. There are others who sees everything with a tinge of chaos, nothing is logical, nothing is fair – you get the point. The first group of people can accept those events that we don’t understand their source. The others choose not only to not accept but they go even further and say that things are unjust and asks questions that begin with “why” and end with “it’s not fair”. Such people are often miserable, and it is a real shame. It’s such a shame because the things that are here in this world for us to remind us of our mishaps are those such events. It is not by chance that catastrophic events occur in the world. It isn’t by some roll of the dice that certain groups of people are targeted more than others. It is not pure coincidence that the Jewish people are always in the center of the media. No, none of this is true. It is because this is for us to realize that something is wrong, very wrong. The scariest part is when we don’t even see the signs. We are so far aways that the signs to help us are foreign!

The Almighty made an amazing system in the human body. We have defense mechanisms in our nervous system that allows us to sense pain or extreme temperatures and react to them. The sense itself is only an indication for us to react accordingly. Meaning the sensation of agony that we feel when we touch something hot is to cause us to move our hand away to prevent any damage. The pain itself is minute in comparison to had there been no indication and the inevitable conclusion of severely damaging your hand chas v’shalom. If a person was about to walk in the street unaware that a car was approaching. In response to that another individual heroically pushed the man out of the way resulting in him falling to the ground and bruising his leg. The injured man begins getting hot and excited in response to the pain he is currently suffering. The hero says in shock, “I saved your life”. The injured man responds, “Yeah, but you hurt me.”. I don’t think anyone can honestly say that the injured man is responding appropriately. What a fool, I would say. Your live was saved what is a little pain?! My dear friends we do this everyday! We are swept out of the way from death and left with a mere paper-cut. What is our response? “Yeah, but you hurt me.”. Why do we do this? Is it because we don’t really sense the danger initially, or are we that sick that we cannot overlook the momentary pain!? I think we can gauge this by seeing our response in a similar scenario. If the hero saved us with not a scratch, how thankful would we be? I hope that we would be at least “very” thankful if not ecstatically thankful. Therefore you may conclude that the momentous pain is actually concealing this emotion and submerging it below. How can that be? Such an appreciation, why would it fall to this minute pain? The answer is because we let it. We have a tendency to lose sight of appreciating the gifts that we are constantly given. When the smallest opportunity comes to avoid having to feel appreciative to someone we will take it. This selfish nature is deeply rooted in man and is a very powerful force. The only way to treat such a great threat like this is with a secret weapon that the Chazal tell us.

Chazal^[1] teach us: “חביבין יסורין עליך”, or “Love the suffering that befall upon you”. You may ask why in the world should you react that way? The answer is because all that happens to us is just and fair. It is needed for us and it is the best thing for us. The yisurim that we are given are compared by Chazal to the raw meat that is sweetened by salt. We all know that salt has a unique ability that it absorbs liquids, when raw meat is covered in salt the result is that the blood is absorbed into the salt. I thought that the reason why the Chazal compare the salt sweetening the meat because it won’t have any more blood. However says the great commentator the Maharshah that it is the entrance of the yisurim in the meat as opposed to the meat being sweet due to the absence of the blood. That means that it is two-fold, both the absence of the blood as well as the presence of the salt sweetens the meat. That is a comparison given to explain the relationship between yisurim with the avonos that we do. The yisurim absorb the avonos, but they also improve the individual as well. The yisurim brings you to a level that you weren’t at prior to the avonos. This is an understanding that can explain the statement of Chazal that a Baal-Teshuvah stands at a place that even a Tzadik Gamor stands. That is due to the acceptance of the yisurim that one experiences he returns to where he had before with an added sweetness to the Ribono Shel Olam.

These yisurim help rid us of our wrong, and give us a push in the right direction as well.  We have so much at our grasp! These words of Chazal are the keys to all the locks in our lives. The first step to getting in control is by seizing it! The tools are here, are you? We have the ability to change our focus and direct our attention on the aspects of life that are so much neglected. Realize that even the worst of times is really the best for you.

Now that we have an idea of how to look at things in a finer light. We can just briefly adapt this concept from a individual basis to a global one. As you may or may not know, the world was created for a purpose. The Jewish People are the head of the campaign of this purpose. We are the sole members who cause the success and failure of this campaign. Everything else in the world, are here to aid that purpose. They are essential for us to utilize but that is all. Therefore all of the events of this world are due to our actions, and that alone. The Jewish People are responsible for all the catastrophic events and all the wondrous ones as well. All of them are a result of our actions. This is simply the system of the Jewish People being treated like one body. This idea is something I hope to bring out in another entire article, but until then this idea is important to know. We are all one. That isn’t just a good line, but rather a truth to the deep secrets of this world. The People of Yisroel are one body. That single body is treated with the same system of yisurim as aforementioned above. We are given the opportunities as a community to see our wrong-doings and repent appropriately. That being a communal effort all are affected by it. The sinners and righteous are treated as one group^[2] therefore we must all act in response to those yisurim. Those of use who attempt to perform the Mitzvos of the Torah are not “as” liable for the yisurim but we are still of course responsible. For the very fact that we are obligated to see that others do not transgress as well!

When we see things in our personal lives, as well as our lives generally speaking. We should try not to focus on the “Why is this happening to me?” with emphasis on the “me”, rather focus the “why”. The answer will always be the same, because you need it. If not you yourself then you as a part of the People of Yisroel. If you are experiencing these events in your life that is the biggest reminder that you are the one that can help. If not why is it happening to you? It is happening to you so that you do something about it. Respond to the events in your life by taking action to fix, not to question. Don’t try to understand the “me”, sometimes not even the “why”. There are times we won’t fully understand at all, but always realize there is a reason. When all things look dismal – look up. This is your chance, right now. If not you then who? If not now then when? If there was ever a time where you are being given your chance to do something, it’s right now. When you are down. Keep looking up and realize the time is now, and I am going to take charge of my actions.f

1. Berachos 5, b [↩]
2. Though the Rambam in Hilchos Teshuvah states that the punishments are based on the majorities there are of course those who break free from this calculation [↩]

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Hashkafah, Mussar Nisyonis / Yisurim, Shmiras HaMitzvos, Shviras HaMidos, Teshuvah, Yetzer HaRa

The foundation of humor is the need to relieve a tension. Consequently the expression of unwarranted laughter is a form of desensitizing the severity of an event, individual, or concept. Happiness is a state of being sustained by what is bestowed upon him and only seeks growth not leaps of excitement.
It is the Man who desires all now who will lose all later. If he does not appreciate and care for what precious gifts he has at every moment and only lusts for more and greater he will never be able to consume the small pieces he wants even for his big picture. Additionally, he will always think he has sour milk in his cup and by the time he gets the new milk the one in his hand will have already spoiled. He who uses what he has in order to take it and grow from it to greater measures of Life is Happy. The lust of “Now” is distilled in the air of our Generation and it is the cause of great dissent to Truth in all of its ways. How could a person ever work hard for something and not see the results in front of his eyes? He is a dreamer!? One who dreams and acts on his dreams with hope for instant gratification is a Failure, one who dreams for his actions to gratify his Life and to fill his world with Truth and Growth is a Success.
How silly we are to take and not give, when the giving is for the taking! The bouillon is not pot luck rather full of decisive years with attentiveness to what is true and what is not. The greatest taking is the realization that the Giver is also He who lets you take. Lest one go and think he earned it, there is no earning when you live in your Master’s palace.

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Mussar Sameach B’Chelko

It is what you do with your “spare” time that reveals your true devotions. When all the pressures cease and you are left alone it is the desire that you have. The actions that you take may be distant from your normal will. The tendencies to waste time are the pinnacle ingredient to success. This desire may startle you as it had been dormant and seemingly harmless, however the truth is that all people at least subconsciously adjust their behavior depending on their surroundings. This as is by all behaviors can be either healthy or harmful.

If you were in the presence of a fellow your behavior will differ as opposed to being in the presence of an important and respected individual. So too, you will be more lackadaisical by yourself than in public because you lack the same embarrassment by yourself. This ideal is that you act properly in all settings however the definition of proper will change for you and the surrounding environment. With that said there is still one constant that does not wax and wean, and that is that you are in front of the Almighty at all times. You shouldn’t be surprised that it is usually the most obvious that becomes the most oblivious, as the greatness of something is overlooked when you focus on what is in front of your small world below.

Look around and see the wonders that are overlooked daily, the array of miracles that fly by your Life. That notion itself is eye-opening; the whole existence is here for you¹ and you are the one who has the key in your hand that unlocks the many treasures beneath the grassy plains of this world. The heavens above and depths below are keys to existence but you will find that the key is closer than a hike above, the wonders of this world are only the means to get to the great treasure but that is half of the key. The other half of the key is the realization that your existence is to amass that treasure that is for you and no one else. The map is so clear, spelled out with full detail the rest is up to you². Watch the path carefully as the key is very simple. Keep it deep in your grasp and lest not confuse it with anything else. There are many others with keys and treasures all with marvel and awesomeness. Every treasure is unique and special, therefore the key is also unique. Realize that the map is the same for everyone but unique with each path indicated. Every map has different starting and ending points but all come to the treasure at the end. Every turn is a step closer to the end, but fear not the map is correct. If you follow the map, and turn where indicated you will reach the treasure. If you stop along the way for other treasures you will find the way with greater difficulty.

The key is yours but not others, the treasure is yours but not others. Likewise, others is not yours and must not be. The map is clear but the detours are not clearly marked, how to get back, how to turn around, how to step, to run. You must stay on the path, but fear not that the treasure is eternally yours. You have the key and that is how you will find your way, look at your key. What is my key, its ins and outs, its shape and size. My key can fit in one lock, take care of it as it is fragile. Bends, and rust, falling on the floor; its only a scratch on the surface. The key is impenetrable just a little dirtied by its exterior casing. Bend it back, clean it off; it will fit – just try.

Don’t lose sight, its your map, its your key not anyone else’s. Keep it in front of you at all times and realize that it is in the grasp of your hand. You have the power to open the treasure and no one can stop you, that is the biggest part of the key. The key is you, your abilities, your physical and metaphysical existence. The map is your obligations in this world; as there is only one path for you to do what you are destined to do, no more or less. The great treasures of the world is journey itself, the path of the just; to walk the bridge with skill and precision constantly aware of the path that you are on and the obligation you have. Look up to the Heavens above, and down into yourself what is your path? How do you walk towards or not? Is your key shiny, ready to open the treasure, or is it hanging up for someone else to grab? It is your chance, and it is not too late, the map is as clear as before just find yourself and keep going. Regret your past and only walk on the path, wrong turns don’t help you anymore than knowing that they are the wrong turns to avoid. Know that you wrong turns can be your fellows right turns.

1ע”ש פ”ק דברכות (ו:)

2ע”ש פ”ב דנדה (טז:)

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Hashkafah, Mussar Chashivas HaAdom, Yashrus, Yetzer HaRa

The sole purpose of our life is Kiddush Hashem¹ⁱ. This understanding is reflected on the attitude that we are commanded to live our lives as Ovday Hashemⁱⁱ. The only way to achieve Kiddush Hashem is in accordance with the servitude of the carrying out of Mitzvosⁱⁱⁱ. The Almighty gave Moshe Rabbaynu^iv the Torah with an immutable tradition from Sinai until today which has enabled generations of Jews to function and worship according to the Torah. while they are obligated in several ways to learn and guard the Torah in order to follow it². It is the l’shmor v’laasos^3v of the Mitzvos that are written by the obligation of Kiddush Hashem⁴ and are the foundation of Torah. The Sages teach us that there are three basic aspects of the learning of Torah⁵: its learning alone, its teach to others and its carrying out. Truly the Torah makes an impression on all that live by its teachings, additionally the Torah provides the framework that one can grow within his own spiritual growth as well as interaction with others. The growth in Ruuchnius^vi is limitless however the time to grow is merely a Lifetime.

If one looks at the early obligations of a male this seems apparent. A child is ready for chinuch^vii at the time when he can recite the verse of Torah צוה לנו משה. After that we learn⁶ that he should begin learning Chumash^viii at the age of Five, learn Mishnayos^ix at the age of Ten, at the age of Thirteen he is obligated on a Torah level to perform Mitzvos, and begin learning תלמוד at the age of Fifteen, and the Mishnah goes on to state more specifics. From the time of Twenty and onward, he is liable to punishment as well as serving in the army. Thus proving that with age and progression comes with the ability to adhere closer to the Torah⁷. We believe that through age one is closer to Torah. The most kavod is given to the oldest of a group, as this is an apparent halachah in all aspects of the Torah. We know that every year we are expected to do ודוי and teshuvah. This is truly the way that we improve in terms of our adherence to Mitzvos. We are required to reflect our past year and decide what factors we must improve upon. The idea of teshuvah can truly be tied in with the aforementioned premise of life. There is an obligation of walking in the way of the Almighty this is interpreted to teach us to follow the virtues of the Almighty in all ways. Thus we live our lives in the mannerisms of the Almighty with the details of the Torah, all for the eventual goal of providing Kiddush Hashem.

As we learn, the reason for קרבנות is not because the Almighty needs them, rather to fulfill our desire to give back. We learn from the sages that there is no end to the praises of the Almighty that is why in the עמידה we limit the amount of adjectives describing the virtues of the Almighty to הנורא,הגדול והגיבור a question is asked as to why we don’t extrapolate on the virtues of the Almighty the simple answer is because there is no amount of words to describe the endlessness, so we limit it to the ones from the the Anshei Kneses HaGadol. We see that in all natures of the Torah, the attitude is aimed towards preserving the sacredness of the Torah. Above all, the strive for perfection like the Almighty is based off the fact that we are בצלם אלקים. This gives us the need to better ourselves in all ways possible.

We know that in terms of the Mitzvos we are obliged to fulfill; can be viewed in many different means of organization. One method is the relationship of the commandment and those who follow it. We know that there are two and some say three relationships. Between man and the Almighty which include all commandments in the long run, but on a simple level contain all aspects of Mitzvos where the one obligated has no need for interaction with anyone else. As opposed to commandments between man and his fellow. This is simply the way one interacts with his fellow. However, on a deeper level this would also be included in the interaction with the Almighty as well since all things affect kavod shaim shemayim. The last category is between man and himself. This is the inner struggles that one faces in terms of his adherence to the commandments. In reality, all the categories of these commandments are truly the same, as everything interacts together. The end result is everything one does will effect the other type of commandment.

Taking what has been said in account, as time progresses man is expected to achieve a great deal more adherence to the commandments and becoming closer and closer to perfection. If everyone took all that was said in account at every moment of the day that they were permitted to, the attitude towards life would be nothing other then being a Servant of Hashem. What happens? Why isn’t our adherence to the commandments, not like this? With this known, why do we have mishaps with others? The answer is simple. We are not perfect, only given the ability and directions to become so. With outside influences, we become distracted from what is important, and we begin to loss our grasp on what is truly the רצון השם. There are two basic types of people in this sense. One being the people whom make mistakes, realize them, and take necessary steps towards safeguarding them, these are the people that live Torahdik lives. The other type of person in this sense, is the one whom places emphasis in the wrong areas of his life. He conceals himself from the truth because he is so involved in other aspects of this world, that the truly important aspects of life are not given the attention they deserve. It is possible that one may be both people that is most prevalent among many people of our time. These are the people whom have dwindled down to the various sects of Judaism whom lack adherence to the true laws of the Torah. They place emphasis in secondary goals of their lives, as opposed to focusing on the truth. May the Almighty have רחמנות on these people and give them a the ability to come back to observance of the Torah full heartily.

The tendency to do sins, even for the first type of people is still possible. The truth is, there would never be an idea of teshuvah had there not been sin⁸. The sin is the beginning of what we do in order to better ourselves in our ever longing goal towards perfection⁹.

The obligation of אהבת ישראל is a basis for the overlying concept of the way we treat others. Within our lives, we are required to have a good standing relationship with the other individuals that inhabit this world. It is prohibited to hate another Jew to the extent that to even think of doing a prohibited act between a fellow is prohibited. The only difficulty is that people differ from one and another. One is shy, one is friendly, one is quiet the other is loud, one is more intelligent, one is more simple. The fact is that the Almighty created a very vast and wide range of people. Thus making the obligation of living peacefully with your fellow even more difficult.

The תלמוד is written with the utmost precision in terms of words, their order, and even their spelling. A person can deeply analyze a piece of תלמוד and end up with a certain understanding of it. There are certain guidelines he can follow within that learning that are consistent within all of תלמוד the problem is, people are not. People have הרגשה. People have experiences and other factors of life which cause them to live and act in a certain respect. Their actions, and thoughts don’t always seem logical, and sometime simply aren’t. However, there is an obligation to treat every Jew (there are some exceptions)¹⁰ with respect, kindness, and follow the virtues of the Almighty in doing so. Since the beginning of time Man has had difficulty in interacting with one another. The Torah doesn’t wait long to show deception, lying, murder, as well as many of the other common wrong doings of man to his fellow. Even within following the letter of the law, is not so simple in terms of people. There is no real שלחן ערוך for you and your fellow. That is because one must treat every person differently in terms of how to communicate without upsetting his or her well being.

The first step in understanding your fellow is to begin to understand yourself. Your own tendencies, habits, mannerisms, and the like. Knowing how you bother others, as well as what others like about you are both integral. Knowing all the sides of your personality and your means of communication can allow you to know what factors to look for in others. So too, if you see things that others do that do not coexist with your well being, make sure to prevent yourself from doing the same.

To elaborate on this concept one should consult the great Sifrai Mussar on this subject of knowing oneself, but perhaps we can list a few ideas. Understanding yourself is not the solution rather the beginning to a solution. Since each person is different from his fellow knowing yourself won’t always protect another’s emotions to a scenario because we cannot necessarily relate to their past and present. This of course requires everyone to at least expect the fellow to react the way you would, though do not be shocked to find that itself may not be true. It is noteworthy to realize that the attribute of being stubborn and not open to the allowance for change that make first impressions so important. A constant thought should always run through your mind that even one word or one gesture said or done can shift another’s impression of you. Your care about what others think of you is something to be discussed later, as it requires some explanation. The chezkas or a mechanic status that is assumed based off of prior reasoning is sometimes much harder to break than it should be. Misconceptions of others can be placed without not words but just by the clothing worn or the people associated with, and that is a reality regardless of its justification. Countless times the Sages teach us that one must assume that a person of generally proper actions who for sure seen doing something that was less than proper he is assumed to have done teshuvah and only if he repeats this action countlessly can you have any question in him. In such a situation you are still always never sure, even if you think you are sure.

To dan l’kaf zchus is the obligation, that is two-fold. Perhaps one may think that means you have to be creative and think of a hypothetical scenario that would make it possible that what you saw is actually permissible. Perhaps, we can say its nothing more than there can always be an option that you didn’t think of. It is only the haughtiness of a person that can lead him to think that there is no other option. Furthermore even if there is no other option there is still the fact that you don’t know the circumstances that led to that action. If that is true, how is it that one can ever have an obligation of Tochachah?

The Torah obligation of giving Tochachah¹¹ is not as simple as one may think. The idea being that the other person ends up feeling good about themselves after the matter is brought to their attention. Going back to the two types of people that exist, the latter would be someone whom would take great offense in such a implication. People whom have misguided lives, will also take a helping hand the wrong way. If your entire goal for living is to perfect yourself, you want nothing more than someone else to help you do so. However if that is not your true intention, you will feel criticized and will be offended. Offense is not something virtuous. Feelings of guilt, and insult have no purpose. Even in terms of ones observance in being a servant of the Almighty guilt is not helpful. Guilt is when the other person or entity wanted the thing done, or not done. The Almighty doesn’t need your Mitzvos, he is providing a deed to us, one that is of unimaginable greatness. Instead of just handing us the World to Come, we are given the ability to work for it. To show how must be appreciate the chance. We are given the ability to live a life of fulfillment and beauty by have this world in order to have even greater appreciation for the next world. If someone is insulted that means that they think they matter. They have no right being insulted. Every person should think and know that the Almighty would have created the world just for them. That is the truth. However, within that the world is inhabited by all of the people and creatures here. When someone is insulted they are putting themselves at a level where they have an attitude of puzzlement how one could say or do such a thing. This is a sign of being haughty, and that is for sure not within the goals of the Torah. When a fellow does a wrong doing to you, it should be taken with a great deal of quietness. As it is very easy for one sin to become several. If one reacts the way the Torah says, with dignity, and respect for the the Torah, as well as observance of its laws, only good can come from that. It is the attitude that you give off in a poor situation, that people can see how you truly are. They will imagine how virtuous the Almighty is if this person is merely trying to live along the same path. Therefore we know that there is a commandment of providing Holiness to Hashem.

The difficulty is that most people have difficulty in admitting such an obligation exists. In doing so, they are forcing themselves to change the very nature of their lives. Their lives are no longer “theirs”, rather only a tool in which they have to utilize in order to achieve the ultimate goal of perfecting oneself like the Almighty. However the Evil Inclination strengthens our desires to sway from this goal. In all mannerisms, we are given some means of perversion from the path in which we truly must take. In the end, the decision is our, though there only one true path the desire of Hashem. Once one has truly gotten to the point in which he is going to devote to his live to serving Hashem, he must now be able to accurately distinguish between that which is the desire of Hashem, and that which is really the Evil Inclination. There is no exact rule to determine such an undertaking, had there been surely more people would have control of their actions, rather more people would take control of their actions. However that is not the case, and people must fend for themselves in determining the more precise means of analysis in order to truly determine how each and every one of the actions a person makes may effect his life. This effect can vary from a nearly insignificant means to something of great matters. The truth of the matter is that it is not within our grasp of this world to be able to know the impact of our actions. Had someone been given the option to see what his actions caused, logically he would modify his actions. If a child burns his mouth on a hot piece of food, he puts the next piece in his mouth and sure enough the same burning sensation occurs. Now, if the child is distracted for a short period of time, giving the food time to cool off. If he tries putting the food in his mouth, he is satisfied with the fact that did not get burned. The first two times he felt the pain he received, but since he was able to eat the third piece, he will most likely forget that the first two times ever occurred. He could reason that since now he didn’t get burned, for some reason the other times I was burned, but now…He could very well rationalize his emotions in to a theory, or he could take himself out of the situation and analyze all the events that occurs and his perception of them at the time in reflection to his perception of them now. With little thought the factor of time seemingly is the cause for this phenomenon. It wasn’t that the food was never hot, rather the heat diminished as the time elapsed. Logically speaking the child would be more cautious and given the same scenario once he would determine the food is hot, he would wait until it cools down. However, chances are the child either doesn’t remember his previous incident, or has yet to learn from it. This analogy is obvious to any scenario when it comes to sin. The only difference is that a child burns himself is an immediate and undeniable sensation. Kares, is the exact opposite. The punishment one receives for forcibly transgressing a biblical prohibition of the desecration of Shabbos is Kares. Kares is simply taking years off of your life and separating oneself from the Almighty. Kares in all aspects is the opposite of how we are supposed to live our lives; a long life getting close to the Almighty. We see that there is punishment in this world as well as punishment in the next world. The people whom truly lack any fear of the Almighty cares neither about this world or the next world.

Kares is placed on as the first Mishnah in Kresos says that there are thirty-nine cases that have a punishment of Kares. Most of these cases deal directly with chokim m’shemayim. These are for the most part dinim in which the simple outlook of them doesn’t necessarily seem to make sense. This is what is truly a test of faith and the ability to push oneself to do the will of the Almighty full heartily. There are two positive commandments in which when neglected for a certain duration will result in a punishment of Kares. They are Milah, and Karbon Pesach.

A note worthy observation, דברים שבבל אינו דברים except when it comes to אונס. People whom have pondered the purpose, the meaning, and true essence of life do not necessarily practice it. There is a theorem that exists in Mathematics that can provide a way to look at such a thought. Let’s say there is a person standing in a room with a door. In order for him to reach that door he must walk the length of the distance between the place in which he stands and his goal. However, if you take that numerical distance, and halve it you are left with a number that will infinitely extend towards zero, though never touching it. The understanding is that in mathematics there is an infinite amount of space in between you and the door, however we of course know that you are capable of reaching that door as long as you walk the distance. Going back to our original case, the person whom wants to reason and rationalize he will never reach his goal. However, if one proclaims the truth and walks the distance he must he will get to the door. Things that are matters of the heart, meaning thoughts aren’t really thoughts except for matters in which it is in accidental occurrences.

People do not like being criticized. If the person is a ירא שמאים the person will eventually realize the true benefit of the critiziee’s input.

A persons convictions are so strange that he himself isn’t truly aware of them. חז”ל teaches us that we must have constant דעת that the Almighty is as the verse says אנכי יי. However, if one could do that and still do a sin something is very wrong within him. Therefore one must conclude that either they do not have constant דעת of the presence of the Almighty or the man is not sane. So what is that drives people to do עבירות? Is it the opposite of the force that one has to do Mitzvos? The reason one is supposed to do Mitzvos is for no reason other than the fact that he is commanded to do so. In the realization that the Almighty has constant control of all that is, and that the Torah is that of the רצון השם. One does what he is told to. Since people do the Mitzvos osay and ח”ו they do the Lo Saaseh they are contradicting themselves. Thus one must conclude that either the actual driving force to do Mitzvos osay is not the Torah that would serve to reason how one could do עבירות. However, there of course is the יצר הרע. Even if one does Mitzvos osay with the proper intentions, and attempts to do so by Mitzvos Lo Saaseh the truth is that the true רצון השם which is the Taryag Mitzvos can be thwarted to and from until the צוי may fit into ones רצון בפני עצמו. Since he only adjusted the צוי he can continue to go on doing what can be called רצונו השם, meaning his desire of השם. When one truly wants to do something, and believes that it precedes his עבודת השם he may often end up beingעוקר the truth and replace it with an excuse.

When a person claims he wants something, then when given an opportunity to get that but lacks the ability to proceed accordingly due to certain difficulties the ‘want’ was not strong enough in his mind. Is there a difference between knowing the difficulties from the time of claim, or prior to. Often people lack care in detail, therefore they neglect viewing something from all standpoints. The halachah^x according to all opinions is that in order to receive מלקות, one must have עידים and אזהרה prior to doing an act of חלול שבת in order to receive סקילה. There is discussion in terms of what his response must be, meaning if he must clarify his recollection of the עונש and that today is שבת and that the action at hand is in fact אסור. In an analogous case, a man hires an individual to follow him around all day wherever he goes, that if he says לשון הרע he will wound him until he is unconscious. Such an idea is absolutely absurd, and of course against the Torah. However, rather effective. The סנהנדרין gives מכות for all prohibitions with an action with the exception of three, and those that result in the same resultant as the prohibited act through a variant methodology (לפי הרמב”ם). The idea of מלקות which of course is a דין מן הTorah (there is also מלקות מרדות which is דרבנן) is seemingly a קנס. If one had the knowledge¹² of such a קנס the person would take that into account prior to making his claim. People¹³ would never do anything if they were aware of such consequences. Several factors must be elaborated upon to understand how they can do so.

The greatest הנאה in this world is that of Torah though one second of הנאה doesn’t compare to the amount of הנאה in עולם הבא. This is a very difficult concept to grasp, though simply understanding the Torah is not part of this world rather the essence of the world, both this and the next. Therefore there is no contradiction. Is the pain and suffering in this world also not comparable to the next world?

We are עבדים as expressed throughout דברי חז”ל. We were given the option to choose between חירות and עבדות. The change was between the מר….

Why must be with others? Why must we live and grow alongside our fellows and exist as a communal unit? Is it not enough that we keep the Mitzvos of the Torah? Just let me grow into a mensch for a few years, learn Torah, do Mitzvos then I can handle anything!? Just like we are given a span of time prior to our obligations begin to prepare ourselves for our duties, so too all of Avodas Hashem^xi is given that preparatory period. The same Almighty that obligated us to say krias shma bi daily also commanded us to not hold a grudge on our fellow. This is not a matter of righteousness, rather the letter of the law. This is not a stringency, or a action of the pious, rather the minimal expectation of the Almighty. We must constantly be aware of this notion, that even though that the learning of Torah is correlated as a fulfillment of all of the Mitzvos of the Torah the tremendous responsibility of not causing someone embarrassment is given the severity in the eyes of the Sages as killing someone. It is that thought that should wake us up to how important it is to realize that the words one says mean something, even in a joking fashion. As the Sages tell us in regards to the priority of a positive obligation over a transgression the Gemara¹⁴ says that perhaps you would have thought that because one is obligated to honor his parents, if they were to decree you to desecrate the Sabbath you are not permitted to. Says the Gemara it is the same Almighty that obligated you to honor your parents for his kavod that obligated you to keep the Sabbath, and “all of them are obligated for my kavod“. That is to say that all Mitzvos are for one sake and that is because the Almighty has obligated us to perform them.

1וכן אמרו חז”ל בספרא פרשת אמור סוף פרק ט ז”ל המוציא אתכם מארץ מצרים על תנאי הותאתי אתכם מארץ על תנאי שתמסרו א”ע לקש את שמי להיות לכם לאלקים על כרחכם אני ה’ אני נאמן לשלם שכר עכ”ל. ע”ז אין מספקתי כלל שכלל חיות מיוחס לקדש שם שמים בתוך בני ישראל, וזה עיקר הדין בתוך ב”י לאו בחוץ כמו שכמה חשבינו, טעות הוא. אפשר גבי חילול חלילה כיון בתוך ב”י כתוב בסיפא הקרא אע”פ העיקר בתוך ב”י. איך יכול מקדש שם שמים בתוך ב”י ע”י מה שכתוב בפסוק קדמו ושמרתם מצותי ועשיתם אתם וכו’. לי באומר לי זהו גם ההיהמשך לעניני מועדים בפרק אחרונה שכתב הספרא לשון אני ה’ אליקיכם כלומר אני נאמן לשלם שכר, אפשר זהו שכרותים ע”י התו”מ אלה המועדים. אשר תרקאו ע”י הקבלת העבדות מתוך מצרים אע”פ שחז”ל דרשינן זהו קידוש החודש. הפשטות שאנחנו תקראו החגים, אפשר זהו ע”י הקבלותיהם בידי התורה הקודשה בידי העול התורה יומם ולילה.

2ע”ש חידושי רבי ראובן ע”מ סוכה גבי הילני המלכה ודיני חינוך. אין כל כך קושיא כיון דחינוך לאו על הקטן אלא על הגדול וקטן הוא החפצא המצות חנוך. אבל לעולם הקטן צריך מרגיל כדי לעשות כל דברים בדיוק. לשון תפילה שאמרינו השיבנו לתורתך וקרבינו מלכינו לעבודתך וחזרינו בתשובה שלימה לפניך עכ”ל צ”ל לשון לשניך וחזירונו באים כאחד. איך שייך לעשות תשובה מרחוקה אם נקי וטהור לגמרי? תשבות ראשון שאמרו בלשון רבים, אבל ותו הוא צריך עומד לפניך אע”פ הוא נקי מחטא ל”ד הוא עומד לפניך. כלומר מי הוא ברא מתחילה בלי חטא נמי אינו שלם במדות. הוא נקי אבל זהו אינו דומה לבעלי תשובה הוא נעשה חטא ואחר כך גבור על יצרו ומקיים רצון הבורא ולא יצרו, אלא נעשה כך הוא רצונו לעולם. וזהו הלפניך הוא עומד לפניך בתשובה למעלה מנקית חטא אלא נקי ותו קדוש ועומד מלא רוחניות. וכנ”ל פשוט.

3לשמור ולעשות – כתוב כמה פעמים ותנ”ך ותפילותינו אבל גבי פסוק בפרשת אמר פרק ט ז”ל ושמרתם זו משנה ועשיתם זו המעשה וכל שאינו במשנה אינו מעשה. ושמרתם את מצות ה’ ועשיתם אותם ליתן שמירה ועשי’ במצות, אני ה’ אני נאמן לשלם שכר עכ”ל. הגר”א באד”א שם כתב ד”א באמצעה משמע שהם שתי מהלכים של הפסוק. אפשר לומר חילוק זה בין אם ללמוד תורה פועל שינוים בעצם או ע”י הלימוד מזהיר אדם כדי לעשות המעשים כהגון, עיין לקמן גבי נקודה זה.

4כ”כ בכמה ברייתות שת”ת כנגד כולם. זהו פשוט, אלא צ”ל שאפילו המעשה בעצם לאו בידי מעשה אע”פ זהו חשוב מאד חלוקה התכלית הת”ת. עצם הלימוד וכן אמרו רש”י בפרושו בספר קהלת פ”א בפסוק ג’ ד”ה תחת השמש ז”ל תמורת התורה שהיא קרויה אור, שנאמר (משלי ו,כג) ותורה אור, כל עמל שהוא מחליף בו את עסק התורה מה שכר בו עכ”ל. וע”ז אמרו השפתי חכמים פשט שתמורת התורה זהו יתרון כיון העצם לימוד התורה חשוב מעשה משא”כ גבי שאר מעשים הם עמלות בעלמה והתכלית השכר משא”כ תורה שנים השכר העמלות והקנין תורה ממילה.

5אבות פ”ד מ”ה ז”ל רבי ישמעאל אומר: הלומר על מנת ללמד מספיקין בידו ללמד וללמד; והלומד על מנת לעשות מספיקין בידו ללמד וללמד, לשמור ולעשות. רבי צדוק אומר: אל תעשם עטרה להתגדל בהם, ולא קרדם לחפר בהם. וכך היה הלל אומר: ודאשתמש בתגא, חלף. הא למדת, כל הנהנה מדברי תורה נוטל חייו מן העולם עכ”ל. ופיוש רבינו יונה ח”ו הרישא נקיט גבי מעבירין על פשט אמיתת כיון אינו להבין בידי מעשהים אלא אם כן לא יורד לסוף אמת אלא אם לומר כדי מבין פשט אמיתת ממש. וכן מה שכתבי הלימוד בעצם זהו שייך בכלל ר’ ישמעאל אלא הדין “לימוד בידי מעשה” זהו דין גבי זהירות המעשים ע”י הלימודו לאו איירי גבי משנתינו כאן כיון אהא מעשה נקיט גבי מדרגת הלימודו. אבל לעולם נראין שאין מצוה אלא כולל כולהו. אם חד לומד ואינו מגיע מעשים אין כלום אלא כתוב הרמב”םבפ”ב מהלכות תשובה אע”פ אחד נעשה עבירות השכר לימוד יכול מעמד הוא אם הוא לעשות תשובה ולאו כל כך כמו מתחרט במ”ע חלילה. אלא צ”ב לקמן בקונטריסי שמו ובלכתך בדרך.

6אבות פ”ה מכ”א

7כתוב באד”א על ישעיה פרק א פסוק ב ד”ה בנים ע”ש בדיוק החידושים נפלאים בדבריו. וכן סדרתי מש”כ ע”י זה. זהו הג’ חקירה באות 3. ותו גבי בן אדם למקום חבירו ועצמו זהו רומז למעלה. שיש ימי עליה ימי עמידה וימי ירידה, אלה הן החמור, שור, ואדם. החמור רודף אחר התאוות ושור רוצה כבוד ואדם הוא ימי זקנה כאשר יש חכמה. וכן שמעתי מפי מרן הראש ישיבה רב אהרן פלדמן שליט”א שבימי זקנה הוא הימי ליצנות. כאשר יש ירידה הגשמויות ואין בו תאות כנערות ואין רוצה כבוד אינו אלא ליצנות וזהו הירידה כיון מיתה קרובה על פי טבע וזהו מקום ירידה ח”ו. ותו הערתיו שכל ג’ גבולים שייך בכל תקופות אע”פ הם עיקר בתקופותיהם. וכל ימים כאשר יש גידל יש גידל בירצו כנגד. כלומר הכח היצר גבי נער קטן מאד כלפי צדיק, אינו מיאש היצר אלא גדול אצלו. ותו גבי גשמיות כנראה שימי זקנה יש דמיון לימי ינוקה כאשר אין יכול עושה צרכיו ורך ופרק וכו’. זהו החילוק כאשר הוא רוב רוחניות הגוף מקושר עמו אבל בזקנה הגוף נמי קלקלה אבל הרוחניות אינו שינוי אלא יש נסיונות ככתבתי.

8The sin of the Etz HaDas shifted the world into an existence with the Truth and False mixed together. In this newly convoluted environment a concept of D’var Rishus or doing something for one’s own sake. This separation from living a Life of worship of the Almighty is the sole hardship that befell Man and his Free Choice. The choice is ours, to do for ourselves or to do for the Almighty.

9Not necessarily reaching perfection in its actuality rather reaching ones own personal semi-perfection. The greatest truth is that there is no perfection but the Almighty, and all are able to grow and improve without any limit.

10The Torah prohibits the sympathizing of those who are heretics from the principles of the Torah and one must not associate with them.

11It is without question an obligation on all people in an event that it may given in the proper fashion. This is discussed at length in Chofetz Chaim and should be approach with great preciseness. There is a maaseh from Reb Yisroel Salanter regarding the sefer Chofetz Chaim he claimed regarding the process of Teshuvah from L’shon Harah that the one who was spoken about was not aware may not be notified that such an event took place in order to ask mecillah for it. The reason is because you are not allowed to hurt another Yidd’s feelings for your Teshuvah. This is the same concept here that eventhough you are obligated to tell this person the right way to act you may not hurt them. One may ask, how can the Torah both obligate the mitzvah of Tochachah as well as Ahavta l’rayechah kamochah if you will always hurt the other. The truth is that the greatest ahavah for your fellow is by showing them in the right way of acting. Then why is it that we see how careful we must be when being mochiach our fellow? That is simply because we may have additional agendas in the middle of our words. The feeling of haughtiness as well as not saying with sincerity and kindness. Sadly there is also the person who is so far away who doesn’t even think that what you are saying it Emes and that is most common in our times. A persons first reaction to tochachah is usually denial, its the easiest thing to do. For more explanation on this look at the sifrei mussar or my little to say on the matter in Tochachah - you need to know.

12 past belief, meaning the reliance on the belief so strongly that it is fact

13 אנשים שמאמין בהי”ג עיקרים של הרמב”ם בפהמש”ר במסכת סנהנדרין פרק חלק

14.יבמות ו

iKiddush Hashem – Glorification of the sanctity of the Almighty.

iiOvday Hashem – Servants of the Almighty.

iiiMitzvos n. pl.- The 613 obligations that are commanded by the Almighty.

ivRabbaynu adj. – Our teacher.

vl’shmor v’laasos – The observance and following through with the actions of the Mitzvos.

viRuuchnius – Spirituality; association with existence past a physical manifestation.

viiChinuch n. - Education

viiiChumash n. – Literally the Five Books of the Torah: Bereishis (Genesis), Shmos (Exodus), Vayikra (Leviticus), Bamidbar (Numbers), Devarim (Deuteronomy).

ixMishnayos n. pl. – The compiled and written Oral Law that had been handed down from the Almighty to Moshe Rabbaynu on Sinai that is the explanation and derivation of the written law the Tanach. (Mishnah sing.).

xHalachah – The law.

xiAvodas Hashem - The servitude of the Almighty.

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Hashkafah, Mussar Ben Adom L’chavaro, Limud HaTorah, Shviras HaMidos

We say everyday in our tefillos:

ברוך אלקינו שבראנו לכבודו והבדילנו מן התועים ונתן לנו תורת אמת וחיי עולם נטע בתוכינו. הוא יפתח לבנו בתורתו וישם בלבנו אהבתו ויראתו ולעשות רצונו ולעבדו בלבב שלם למען לא ניגע לריק ולא נלד לבהלה.

Since this is at the end of davenning it somehow gets caught being between Ashrai and Aleinu not given the proper attention it deserves. This is of course our fault not because of the order of the davenning. I don’t want to get too far off topic I would like to take this opportunity to turn our davenning up on notch.

Our tefillos were established in place of the Korban Tamid that was brought everyday as a protection to Klal Yisroel. Our tefillos were instituted in a way to allow us to represent ourselves in the sacrifices place. This is evident in our prayers, as they must be with complete devotion and must be performed in a certain way. The general concept of tefillah has many different parts to it but our tefillos are performed with three steps Shevach, Bekashah and, Hodah (Praise, Request, and Acknowledgement). This is as the great Chazal explain our entrance into the palace of the Almighty. First we walk in and prostrate ourselves to the greatness of Hashem^[1] then we ask for all of our needs^[2] then we acknowledge all the good that we have been given. It is this path of going up and back down that is also associated with the Karbonos. We don’t just give a sacrifice, you must go from chamber to chamber of the Beis HaMikdash going from one level to the next. The Siddur HaYavitz^[3] writes in his explanation of the tefillos that the procession of our tefillos go from one level to the next starting with Brachos going to Psukai D’zimrah going to Yishtabach and so on. We are raising ourselves to levels of kedushah as we finally enter the Kodesh HaKudushim the Shemonah Esrai which is the actual tefillah. I have already gone off on a tangent and will explain this at another time I just want to conclude this point by saying that the end of the davenning is the procession as we leave the palace of the Almighty. Is it not prohibited to take large steps away from a Beis Kenesis^[4]!? Then the way we leave our davenning also must be with care and kedushah.

Now that we can focus a little about the chashivus of our davenning from beginning until its conclusion maybe we can see the great lessons that we can learn from this. To give a loose translation of the test which is found after Ashrai at the end of Uva-L’tzion, Praised our Lord for he created us with honor and separated us from the wandering and gave us the Torah (in its written form) that has been instilled in our lives. He should opens our hearts with his Torah and puts on our hearts with his love and trepidation and to do the will of the Almighty wholeheartedly which is my we haven’t been affected by emptiness and out-poured into utter panic. This will be explained much clearer,but we have to start somewhere.

Boruch is very simply translated as “Praise” a similar word, however the Nefesh HaChaim points out that the Almighty doesn’t need our brachos in any way. If that is so, we come back to stage one why do we have brachos why do we have tefillah good, if this still bother you try looking here. We must say a brachah as a tool to praise the Almighty so he can give us a brachah (in that connotation it means the effect of the brachah as opposed to the words). This brachah is to acknowledge the greatness that we have been given called a Birchas Hodah. Unlike what we may think, the nature of the brachos are pure, the Shevach (Compliment) is unusual to us, as if a person is asking for something. So to a person will thank you for all you have done for them, right away we are wondering if there is something else I can do for this person as they have just reminded me of all the great deeds I have done to them. The tefillah is pure, it is the utmost praise and acknowledgement by not mixing them together. Therefore this brachah is not asking for continued salvation, rather it is the pure simcha of the realization of all that we have from Hashem.

What do we have? What is it that we are praising Hashem for day after day? That we were created for respect. Who’s respect? His respect. This is incredible we are praising Hashem for creating us little creatures of nothingness, we have no existence with him and what do we thank him for creating us to respect him!? This is so magnificent I cannot sit down while I write this, that all that we are here for is to provide the greatest kavod to  the Almighty! That is our essence and our goal in this world to provide Kavod Shaim Shemyaim. But why are we so happy about it!? Not only because of what it enables us to do in respect to the alternative lifestyle, rather because we were created with such a greatness that our lives are to provide kavod to the Almighty! We are the agents of the kavod of the Master of the Universe, he comes to us to spread his name around the world. How do we respond to this responsibility? With a brachah, a brachah for the source of our existence, that which gave purpose to our lives, that should make you feel like you are most special being in the world. Know, its true. This obligation makes us the reason for our existence and the reason for why there is an existence at all, to spread the kavod of Almighty.

The glorification of Hashem is both the foundation of our existence but also the reward. The difference between Torah V’Mitzvos more than anything is that by all other actions are motivated by its result. By Torah the action is the result! The spiritual growth that you go through in doing your holy duties are the most precious treasure that we have. This great reward is what gives us direction in our lives and separates us from all those who wander lost looking for some purpose in their lives. It is the nature of Man more than anything else to have a purpose and see its fruition. Whatever he finds to satisfy this seeking will be embrace with all his abilities. When he finds something more suitable or an expected difficulty he will suddenly drop everything and leap towards his newly discovered passion. It is the Torah that Hashem gave us והבדילנו מן התועים ונתן לנו תורה אמת חיי עולם נטע בתוכינו that has instilled our people for generations, nothing else. This is encapsulated by the statement of Rebbe Akiva^[5] that a Jew without Torah is like a fish out of water, it cannot survive.

The last part of this tefillah is by asking for aid in our observance of Torah. Please open our hearts to the Torah, both through ahavah and yirah. Then we will be able to serve Hashem completely. The words בלבב שלם literally means with a full heart, however the double beis has an added meaning. Chazal tell us in the pasuk in Krias Shema when we say ואהבת את ה’ אלקיך בכל לבבך וכו’ the double beis is coming to tell us that even with your Yetzer HaRa. This means that your tendency towards evil is present even in your worship is a tremendous leap. to change It is understood that every letter in our tefillos is with great depth and not only asking for our hearts to be opened toward doing Avodas Hashem, but even our Evil Inclination should! Meaning to say that is not limited to just our long term observance but even the short term. Though there its seems there may be different approaches to this matter, it seems that the great Alter of Slabodka was of the opinion that until the coming of the next era with Meshiach Tzidkaynu we cannot completely rid ourselves of the Yetzer HaRa. The internal war of good and evil though present and active is much more controlled and maintained. With that understanding I would like to suggest that we are not simply asking for the destruction of such an evil, rather that even it should be influence by Torah. This does not seem to be a simple concept, or one that I fully grasp. Regardless, I think that it is the mature Yetzer HaRa not to just to do against the Torah but to do its will for other reasons. This concept is known as Lo L’shmah or not for its calling. This is a innyin in itself that is out of the scope of this, but I believe it is the explanation of this tefillah. That is, we ask Hashem to please have the Torah open the depths of our heart. For what reason? If not we will be left with emptiness and panic, much of what we see today. The person who does not seek a life of Torah is left with a searching with no purpose and full of constant fear of all. It is the Torah, and it alone that may guide those who take its path to a life full of sanity and reason. Even to the extent that your internal conflicts are striving for great measures even though they are rooted by poor reasoning. It is much easier to do something for the wrong reason than to not do something for the right reason. It is that concept that sets a Torah life, to do the right actions even when its not done for the best of reasons. With the goal that through your continued Avodas Hashem you will be able to do things entirely in line with the Torah. It is this tefillah that was say everyday, with hope that our realization of how special we are. How we are created with a purpose that no one else can fill. How it is through this journey we take with the Torah guiding our way that separates us from all who ignore it. With that B’azer Hashem Yisborach we should all be zocheh to take steps forward with all of Klal Yisroel. Only following your path, and no one Else’s. To do all of it for the only valid reason of a true Eved Hashem. This is what makes up our lives, and this is what makes us have a Life. That realization alone can be a shield on our lives and bring Meshiach who is so close straight ahead in the path that we follow.

1. I’ll have to explain this some other time [↩]
2. This also needs explanation [↩]
3. A great Kabbilist [↩]
4. It is, says the gemara in Berachos 6b [↩]
5. Brachos 61b [↩]

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Hashkafah, Mussar Achdus, Brachos, Chashivas HaAdom, Karbonos, L'shma, Limud HaTorah, Shviras HaMidos, Tefillah

The Sages teach us that one must absolve his agenda in place of the Almighty’s. His acceptance of the yolk of the Torah stands adjacent to making its teachings innate. The veneer of a person is his physical realm as opposed to the true person who is submerged deeply below the surface. At the center of this depth lies a person’s true existence which is not of a physical nature. The fusion of the two is the commencement of a person’s long stretch of life. His growth is judged by how much of his existence is surrounded by physicality or only providing an outlet to spirituality. As he yearns for the truth his depth emerges accordingly. The peak of his life is when the shell is engulfed by this depth and marches according to what it is told. This battle is lifelong and unique to each of those given the chance to wage such a war. The battles of the war are won and lost. With each slash and wound there is tremendous damage done, as well as for each victory world are created. The actions and even thoughts one experiences is his weapon and must always be on guard. Within the confines of the norm there are occasional bombs that seem to fall from up above. Those are the times that one is given the greatest chance to gain territory, to eliminate the enemy. However, within any great opportunity there is ample room for failure. There is no room for secession when he is surrounded from all sides. He must be victorious or God forbid fall.

This war is not of a global nature, rather a civil war. Though what does he do when there are neighboring lands under siege? Does he fend for himself, or assist his fellow? A part of the civil war is do you relocate troops from one faction to protect and aid elsewhere. There is no aspects of life that is not part of this war. Every battle is another decision that is life changing. There are instances that he is confronted by surprise and must be ready to defend and attack at all times. The only way he can do that is with the utter notion of his dangerous situation. That thought cannot however come to the point where he is looking behind his shoulder every moment. He must be able to walk and realize whom he stands before. Realize what awaits him the second and the next. Understand that each battle is a chance of obtaining greatness as well as the trepidation of its awesomeness.

To live a life of fear is not a life, but to live a life without fear is death. Life must be lived with fear but not of fear. The only reason why he would live a life of fear is because he questioned his capabilities or the capabilities of his oppressors. This state of fear can only cause harm because he has no trust and therefore he is vulnerable. One should trust himself enough not to trust himself. Meaning to say that he must realize what it is that he does not question and what he does. He must know his vitality and his ammunition status. If he has no ammunition he must act accordingly and use a sword. This is the objective nature one must take when waging constant war. He cannot afford to take risks that he knows he cannot handle as well as minimize a threat that he may uproot. One who knows how serious his condition is would never act beneath or above his capabilities. The the verse states “Thorns and snares are in the path of the perverse; he who guards his soul will distance himself from them”^[1], from here the Tosfos tell us^[2] that even if you are capable of standing in a place of danger and withstand it, you should not stand there. Perhaps he is coming to explain from this that one must not put himself into such places regardless of his personal abilities. Additionally he annotates that when the Lord wants something to happen to you there is nothing you can do to stop it, realize that it all boils down to what is the desire of the Almighty.

The only way one may realize his strengths and weaknesses is by being trained and utilizing them. He must experience victory and defeat. He must learn from his accomplishments and failures. However, if he lacks to realize the weight of his past he will never grow from it. This is the life without fear. One whom lacks the fear of life will never learn from his mistakes and correct them. This sort of behavior is assured failure and can cause great damage to those whom interact with him. This is removal of the yolk of Torah that numbs ones senses to the truth. He becomes blind to his actions and is left an empty shell that shrivels to dust. Without the yolk of Torah he is losing all of his forces to the dissident. One must help him, he is sinking, he is dying. Woe to the one whom is ill from his illness. He doesn’t realize the havoc that his loss is causing.

Each battle lost is a massive destruction. He is imprisoned by enemy; falling to their ways and distancing himself from the truth. He grows to pushing the side he had come from with great passion. His eyes are full of anger and hatred. He is a traitor of his own army. He knows the ways and secrets of his new enemy. They must not question that he is a great threat to their survival. Those whom oppose their own are a greater threat to the opposition. Something of great potential always has the ability to transcend above as well as sink below.

1. Mishlay 22,5 [↩]
2. Kesubos 30a [↩]

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Mussar Shviras HaMidos, Yetzer HaRa, Yiras Hashem

^“איזו היא תשובה גמורה. זה שבא לידו דבר שעבר בו ואפשר בידו לעשות ופירש ולא עשה מפני התשובה, לא מיראה ולא מכשלון כח. כיצד הרי שבא על אשה בעבירה ולאחר זמן נתייחד עמה והוא עומד באהבתו בה ובכוח גופו ובמדינה שעבר בה ופירש ולא עבר זה הוא בעל תשובה גמורה. הוא ששלמה אומר וזכור את בוראיך בימי בחורותיך עד אשר לא יבואו ימי הרעה והגיעו שנים אשר תאמר אין לי בהם חפץ: ואם לא שב אלא בימי זקנותו ובעת שאי אפשר לו לעשות מה שהיה עושה, אף על פי שאנה תשובה מעולה, מועלת היא לו ובעל תשובה הוא. אפילו עבר כל ימיו ועשה תשובה ביום מיתתו ומת בתשובתו כל עונו­תיו נמחלין. שנ‘ עד אשר לא תחשך השמש והאור והירח והכוכבים ושבו העבים אחר הגשם, שהוא יום המיתה, מכלל שאם שכר בואו ושב קודם שימות נסלח לו:” עכ”ל.

^קשה שייך לכל למה מסדר פרק ב’ במקומו, לכאורה דיני וידוי בא בסוף המעשה תשובה ומוטב להקדים בעניני תשובה ממש ואחריו ממשיך בדיני וידוי. אבל מוכח מלשונו בה”א שאין תכלית כאן לפרש מהו תשובה, אלא מהו תשובה גמורה^[1], משמע שכבר נתבאר מהו תשובה. אבל היאך לומר זה אם כתב לקמן בה”ב “ומה היא התשובה הוא יעזוב החוטא חטאו ויסרינו ממחשבתו ויגמור בלבו שלא יעשה עוד וכו’”.

^כבר מעורר שאלה היאך להיות תשובה ווידוי אם הזמן של וידוי “כשיעשה תשובה” לכאורה זהו הגמר, אלא הסכמתי שהוידוי בפיו כשמתבטה הדברים בפיו עושה ממשות שאינו כמו גמירת דעת בלבו, אלא עושה דבר בעולמו. וזהו יפה לגבי עזיבת החטא מפני שאין עזיבה אלא לגבי גמירת לבו. אלא לומר ההיפוך שעזיבת החטא הקדמת לוידוי דברים, כשמתודה צריך לגמור בלבו או זה דומה “לטובל ושרץ בידו”.

^ובה“ג כתב “כל המתודה בדברים ולא גמר בלבו לעזוב הרי זה דומה לטובל ושרץ בידו, שאין הטבילה מועלת עד שישליך השרץ, וכן הוא אומר ומודה ועוזב ירוחם. וצריך לפרוט את החטא שנ’ אנא חטא העם הזה חטאת גדולה וישעו להם אלהי זהב” עכ”ל. על פי פשטות שעזיבת החטא רק דבר שתלוי בה הוידוי אבל לעולם אין דבר בפני עצמו, אם כן לעולם יש השאלה מתחילה מהו תשובה אם אינו וידוי? ועוד אם העזיבה דין בוידוי והוא מקדים הוידוי לכאורה מוטב לסדר עזיבה מתחילה ואחריו דיני וידוי. אלא אם עזיבה ממש רק תנאי מוטב לסדר העצם מושג מתחילה ואחר כך הפרטים. וזהו שפיר לומר, אבל העיקר שאלה עדיין עומד, וזהו מהו התשובה.

^אפשר אנחנו חוזרים הלכה א’, “איזו היא תשובה גמורה. זה שבא לידו דבר שעבר בו ואפשר בידו לעשות ופירש ולא עשה מפני התשובה, ולא מיראה ולא מכשלון כח.” עבירה עושה ריחוק כלפי מחשבתו [כמו שמבואר במבי"ט שא"א להרחיק אדם ממקור ממש אלא הוא מבולבל וחשב כאילו הוא רחוק ממנו]. מה שיש לגבי החיוב לישוב עצמו “עד השם” מפני הריחוק כביכול, א”כ בעל תשובה קרוב ועולה במדריגתו בגבוה למעלה מחטאו שכבר עבר אלא הוא אינו שייך לדבר זה כלל לא מפני המכשלון כח ולא מפני היראה, אלא מפני התשובה שכבר עקור העבירה ממנו וקרוב בבית אלקים בלי מחיצות כלל, אלא פנים על פנים כאיש לרעהו, ואין גבולים כלל.

^במשל טבילה בשרץ בידו עמוק מאד. השרץ המקור הטומאה וגם כן הוא מעכב הטהרה בשעת מעשה, אבל מתחילה אם אין השרץ בידו גם כן אינו צריך טבילה עכשיו, ולאו מן הסתם שטמאו ואחריו רוצה לטהר עצמו אבל יש שרץ בידו, לא, אלא עדיין יש שרץ בידו וכאילו עדיין עסוק בחטא. אם הדבר שנשרש העבירה עדיין שייך לו אין התשובה מועלת מפני הוא עדיין עובר עבירה אע”פ שאינו בפועל אבל לעולם אם אינו כבר זרק השרץ מידו יש המשכת טומאה כמו זמן שעקור מתחילה. וזהו תשובה, עזיבת החטא, הוא משליך השרץ מידו ומכין עצמו לטהר בטבילתו. משא”כ תשובה גמורה התועלת לחזרת האדם למקום עליה גבוה מקודם חטאתו אלא בעל תשובה גמורה הוא ואינו שייך לעשות שום רע כעין מה שכבר עשה מפני התשובה בלבד ולא דבר אחר.

^הוידוי סוף התשובה כאשר עושה ממשות בפניו צריך לפרט מה שכבר עבר ומטהר עצמו ממנו, כאשר עושה טבילה לגבי גרים וכלים ע”י עקירת העבר ומזמין הדבר לקבל קדושה לעתיד לבא. כל טבילה עוקר השעבר ומכין מקום לקבל קדושה, כמבואר בפ”ב במס’ יבמות.

1. והיאך עושה תשובה גמורה ואינו עושה תשובה בכלל, לכאורה סתם תשובה כשחוזר לגמרי בידי עזיבת החטא וקבלה להבא אבל לעולם אינו מבואר כאן בכלל, אלל מהו תשובה גמורה. משמעות שאין תשובה חשובה אצל הנהגה למעשה, כלומר תשובה עליה ממדריגה שנפל בידי חטאו אבל תשובה גמורה הריאה לדבר שפיו ולבו שוין הרהורי תשובה וידוי פה ממש מיושר ומובטח [↩]

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Hashkafah, Mussar Teshuvah

^“כל המצוות שבתורה, בין עשה בין לא תעשה, אם עבר אדם על אחת מהן בין בזדון בין בשגגה כשיעשה תשובה וישוב מחטאו חייב להתודות לפני האל ברוך הוא שנ‘ איש או אשה כי יעשה מכל חטאת האדם למעול מעל בי“י ואשמה הנפש ההיא והתודו את חטאתם אשר עשו, זה וידוי דברים. ווידוי זה מצות עשה: כיצד מתודה. אומר אנא י“י חטאתי עויתי פשעתי לפניך ועשיתי כך וכך והרי ניחמתי ובשתי במעשי ולעולם איני חוזר לדבר זה. זה הוא עיקרו של וידוי. וכל המרבה להתודות ומאריך בענין זה הרי זה משובח: וכן כל בעלי חטאות ואשמות בעת שמביאין קרבנותיהם על שגגתן או על זדונן אין מתכפר להן בקרבנם עד שיעשו תשובה ויתודו וידוי דברים שנ‘ והתודה אשר חטא עליה: וכן כל מחוייבי מיתות בחבירו או המזיק ממונו אף על פי ששילם לו מה שהוא חייב לו אינו מתכפר לו עד שיתודה וישוב מלעשות כזה לעולם. שנ‘ מכל חטאת האדם” עכ”ל.

^תחילת הל’ תשובה תלוי על מה שעבר האדם, בין בשגגה בין בזדון. בזמן שיעשה תשובה גם כן מחוייב להתודות דברים בפיו כמו שיתבאר לקמן, אבל לא כתוב שכאשר הוא עבר על מצות שבתורה מחוייב לעשות תשובה אלא כשיעשה תשובה מחוייב להתודות לפני האל ברוך הוא.

^עד כאן המשמעות מדברי הרמב”ם שתשובה זהו וידוי אבל היאך עושה וידוי כשיעשה תשובה? אלא משמע שתשובה מחייב הוידוי, כלומר שיש מצוה אחרת של תשובה וזהו וידוי דברים הם באים בבת אחת אצל התשובה. וזהו מוכח מצד לשונו בסוף הלכה א’ “אין מתכפר להם במיתתם או לקייתם עד שיעשו תשובה ויתודו וכו’”, אם כן מהו עצם התשובה אם אין הוידוי התשובה, אלא באים בשעת התשובה?

^פשוט לומר שהדין שמי שמזיק חבירו “אינו מתכפר לו עד שיתודה וישוב מלעשות כזה לעולם שנ’ מכל חטאת האדם”. אם אין הוידוי תשובה היאך הכפרת עונות תלוי בוידוי כעין זה? לכאורה חשבתי שכל הפחות הפועל יוצא של תשובה הוא כפרה^[1], אבל אם וידוי פועל כפרה מה התועלת לתשובה, אלא לעולם מוכח שאין אנו יכולין לומר וידוי דברים אלא כאשר אנו שבין, וזה “וישוב מלעשות כזה לעולם” כלומר כאשר אני שב להשם אצל חטאים אני יכול לומר שעשיתי כך וכך ובכה”ג גם כן שייך לכפרה, מפני שאין אני מכירים רשעות עד שלומר בפיו. כמו ששמעתי מפי המשגיח שליט”א שהוא שמע מחמיו מרן הראש ישיבה מורינו רב שמואל יעקב ווינבערג זצק”ל שאין מחשבה ממשות לעולם עד שיצא מפיו מפני זהו עושה דבר קץ ושלם מפני שיצא מפיו יש ממשות לזה. וזהו מוכח מתחילת הלכה זו, “כשיעשה תשובה וישוב מחטאו חייב להתודות לפני האל ברוך הוא וכו’” מדין מחוייב וגם כן השכל מחייב שכאשר הוא ישוב מחטאתו ומכיר מה שנחרב על ידיו זהו מחייב לדבר ולבקש להתודות ומחזיר לעשות הרצון השם יתברך כראוי.

1. אבל לעולם הריחוק מהשם יתברך וכפרת עונות לגבי עונשים זה אינו הסיבת התשובה, אלא מפני שהשם יתברך רוצה להנאות כולנו בידי תורה ומצות, ואינו שייך להיות קרוב למקום העליון בחציציות אלא צריך לבדק ולבלן מכל הכסימות הלב כשיפתח הסתימת היצר כדי לעשות כל מה שלרצות. כפרה אינו אלא בשביל מגינת עונשים, וזהו תשובה לא לשמה אע”פ לומר שמפני שבעצם השם יתברך רוצה להנאות אותנו א”כ הוא אינו רוצה לענש אלא דרכיה נועם בלבד, אבל לעולם אפילו עונשי השם יתברך במדת הרחמים ולטובתנו. [↩]

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Hashkafah, Mussar Teshuvah