339 - Eikev

The second portion of Krias Shema is found in this week's parsha: "V'haya im shemoah tishmeu el mitzvosi" - And if you listen, you will listen to My mitzvos. (Devarim 11, 13). Rashi explains the seemingly superfluous wording of the pasuk as follows. "If you listen to the previous commandments, then you will listen to the subsequent commandments. Likewise, the Torah writes, 'If you forget you will forget' implying that if you begin to forget, you will end up forgetting everything as [Chazal] state, 'If you forsake me (the Torah) for one day, I will forsake you for two days.'"

The Yerushalmi brings a parable to convey this idea. When two friends part, and one walks eastward while his friends walks westward in the exact opposite direction, after a day of walking they are in reality a distance of two days apart. Rav Wolbe (Ma'amarei Yemei Ratzon pg. 364) comments that the parable implies that Chazal's words about the Torah forsaking a person are not metaphorical. Rather, if one forsakes the Torah, the Torah will actually distance itself and forsake that person. When he wishes to return to the Torah he will not find it in the place he left it and he will have to toil twice as hard to reconnect to the Torah. 

The same applies to tefillah. Rashi in Meseches Brachos (4b) cites another Yerushalmi which describes one who fails to daven Shemoneh Esrei immediately after reciting the Shema and its blessings. This can be compared to the friend of a king who knocked on the palace door and before receiving a response he turned around and left. When the king opened the door and saw that his friend left, he too, turned around and left. Rather a person should draw Hashem close with praises of Yetzias Mitzrayim and He will come close, and while Hashem is close he should request his needs. If we draw Hashem close He will reciprocate, while if we turn around and distance ourselves, He will conduct Himself in a similar fashion.

The Ramban (Shemos 3, 13) mentioned last week, quotes a Medrash that encapsulates this idea. Hashem told Moshe to relate to Bnei Yisroel that He reciprocates their actions. If they open their hands to give tzedakah, Hashem will open His storehouses and bestow great bounty upon them. In other words we are the determining factor as to our relationship with Hashem. If we distance ourselves from Him He will respond likewise, while if we attempt to come close to Him, He too, as per the exact amount of effort we expended in achieving this goal, will draw Himself close to us.

The summer is a time that allows many people to change the daily schedule maintained during the rest of the year. However, one must take great care not to forsake Torah study or tefillah. One day missed translates into two days of work regaining what was lost. A single day should not pass entirely devoid of tefillah or Torah study, and the harder the effort involved in retaining our relationship with Hashem, the closer Hashem will draw Himself to us!

338 - Va'eschanan

The very first time Hashem revealed Himself to Moshe, He commanded him to tell Bnei Yisroel that he was sent by Hashem to redeem them. "What should I tell them when they ask me for Your Name?" Moshe queried. To which Hashem responded, "I Shall Be As I Shall Be" (Shemos 3, 14).

Rav Wolbe (Ma'amarei Yemei Ratzon pg. 35) cites the Ramban's explanation of this enigmatic dialogue. Moshe was asking for the Name of Hashem that would unequivocally convey to Bnei Yisroel Hashem's existence and providence. Hashem responded that there is absolutely no reason that Bnei Yisroel should inquire as to His Name. The clearest proof of His existence is the fact that "I Shall Be" with them in all their times of suffering; they simply have to call out and I will answer them. There is no need for any other proof.

The reality that whenever Klal Yisroel daven's to Hashem He answers them, is the most obvious proof of the existence of our Creator. Rav Wolbe notes that this idea is found in this week's parsha. "Which great nation has a G-d Who is close to it, as Hashem our G-d whenever we call to Him?" (Devarim 4, 7). Though we might not be on the spiritual level to always have our personal tefillos answered, as did the righteous people of past and present generations, nevertheless, there is an aspect of this truth that we, too, can recognize. The Ibn Ezra explains the above pasuk, "For which great nation has a G-d Who is close to it, Who always answers them regarding any request for wisdom." In other words, Hashem answers any request for help in the spiritual arena (granted that it is reasonable).

It's not enough to simply want to succeed in growing spiritually. Moreover, it isn't enough to even sit down and learn. We have to ask Hashem for help in achieving our goals. It is tried and proven that these tefillos are always answered.

This week, throughout the world, Klal Yisroel celebrated the Siyum HaShas. To many who have never tried, learning Shas is a task that seems daunting. However, if we daven for Siyata D'shmaya, we will certainly be answered and be granted a substantial measure of Divine assistance to finish the next cycle of Shas which begins this week on Erev Shabbos!

337 - Tisha B'Av

Divrei Hesped on Maran Hagaon Rav Yosef Shalom Elyashiv zt"l

Excerpts from Rav Wolbe's hesped on the Chazon Ish (Da'as Shlomo, Zman Matan Toraseinu pg. 440-444). His description is ever so fitting for Rav Elyashiv.

~~~~~

"We have great people living in our midst, but he was different from all of them. Rav Chaim Volozhin established an official Yeshiva; the first of its kind in hundreds of years. Volozhin was the mother of all Yeshivos, and many of those who studied there went on to open their own Yeshivos. Every Yeshiva had its own inimitable style, and its stamp was indelibly imprinted and easily recognizable upon those who studied within each Yeshiva. However, for a person to achieve true greatness and clarity even in the most profound intricacies of Torah, without having attended a Yeshiva, is almost unattainable. Yet, here we have a person who did not attend any Yeshiva. He toiled in Torah lishma for tens of years and turned into a scholar of immense proportions."

"Referring to Elkanah, the Pasuk (Shmuel I 1, 3) states, "And that man rose from his city." The Medrash (Shmuel 1) explains that, "He rose within his house, he rose within his courtyard, he rose within his city, he rose within the entire Jewish Nation; and all his ascensions came from within himself!" He started learning in his own house, with his father, and coupled with his pure heart and holy intentions, he succeeded in attaining all the greatness that he attained.

"If we wish to know what type of person the Torah seeks to create through the performance of its 613 mitzvos, all we have to do is look at him. We say in Shema, "V'Shenantam L'vanecha." The Gemara explains that the words of Torah should be "sharp" in one's mouth to the point that if he would be asked a question he would be able to answer without hesitating. This is how he learned. Every facet of Torah was plumbed and studied with the intention of arriving at the practical application of the topic at hand. Hence, whatever question was posed, he already had the answer on the tip of his tongue.

"Everyone was cognizant of his greatness as was evident by the [hundreds of thousands of] people who attended his funeral; encompassing every stripe of our Nation.

It is exceedingly amazing that our generation, despite the great hester panim, merited this man. Appropriately, he too, acted with utmost simplicity and hester and stayed within the four cubits of halachah his entire life, never leaving his spiritual abode that he created for himself in search of more attention getting actions.

"How fortunate we were, that whenever any difficult question arose we would say, "Let's go to him," and his advice was like the answers given by the U'rim V'Tumim (breastplate worn on the Kohen Gadol's chest). Even those distant from Torah recognized his greatness, for such is the strength of the Torah; it forces one to recognize its greatness and subjugate himself before it.

"It is written in Seforim that a person is like a Bais Hamikdash, and how much more so is this true regarding a righteous person. The Bais Hamikdash was a place where Hashem's Shechina was revealed and exceedingly evident. Whoever would enter came in contact with the Shechina, and whoever would remain there was purified of his flaws and left cleansed from his sins. The same applies to a tzaddik, and this is how we felt when we merited standing in his presence. Who didn't grow from merely standing before him?"

Chazal tell us, that the death of tzaddikim is comparable to the destruction of the Bais Hamikdash. What are we missing in the absence of the Bais Hamikdash? We're missing the palpable connection to Hashem. We're missing the feeling similar to the one sensed when standing in the presence of a spiritual giant, but on a grander scale. We're missing the ability to live our lives with real purpose focused on what is truly important as personified by Rav Elyashiv.

May we merit seeing the rebuilding of the Bais Hamikdash speedily in our days, and the day when death will cease to exist, Amein.

336 - Matos-Ma'asei

In Parshas Matos we read how Bnei Yisrael waged war against Midyan. Although they wiped out the men, they took the women as captives. When Moshe saw that the women had remained alive, he castigated those in charge. "Did you leave all the women alive? Behold, it was these very women who caused Bnei Yisrael, by the word of Bilam, to betray Hashem" (Devarim 31, 15-16). 

Rashi explains that "the word of Bilam" refers to the scheme he proposed to Balak. Bilam told him that on the physical battlefield he stood no chance since he most certainly would not be victorious in war. Rather, he should aim to conquer Bnei Yisrael on the spiritual battlefield. Since their G-d despises promiscuity, create a situation that will cause Bnei Yisrael to transgress this sin and you will have assured yourself success. What is it about this sin that Hashem despises more than the rest of the aveiros of the Torah? 

Rav Wolbe (Shiurei Chumash) quotes the Maharal who explains the severity of the three cardinal sins: murder, idol worship and adultery. The mishna in Pirkei Avos says, "The World stands upon three things: Torah, avodah, and gemilus chasadim." The three cardinal sins stand diametrically opposite the three things upon which the world stands. Therefore, one must give up his life before transgressing one of these sins. Specifically, idol worship (avodah zara) is the opposite of avodah, murder is the opposite of gamilus chasadim and adultery is the opposite of Torah. 

The Maharal explains that the essence of Torah is a human being's achievement of his quintessential state. In contrast, one who commits adultery has acted like an animal. As a matter of fact, Chazal tell us that a sotah does not bring a meal offering from wheat, but rather from barley. Since she acted like an animal, her korban should be brought from a grain that is generally used as animal fodder. 

This is why Hashem despises promiscuity. He singled out Bnei Yisrael as His sole nation, and gave them the Torah as a foundation and guide for how to live a life that personifies the greatness of a human being. He who behaves like an animal has eschewed the great level to which the Torah can elevate man. 

335 - Pinchos

Shortly before Moshe passed away, he asked Hashem to appoint a leader over Bnei Yisrael who would stand in his stead. The Torah records Moshe's request and the unique manner in which he addressed Hashem. "May Hashem, the G-d of the spirits of all flesh, appoint a man over the nation" (Bamidbar 27, 16). Rashi explains Moshe's choice of words as follows: He said to Hashem, "It is revealed and known to You the thoughts of each person and how their thoughts differ from one another; appoint a leader who can tolerate each and every one of them with their individual attitudes."

Rav Wolbe (Shiurei Chumash) explains that a leader is someone who is broadminded. He isn't one who decides on a specific approach to serving Hashem and then forces it upon all his constituents. Rather, a leader is one who uses his talents and strengths to aid each person in their individual path of avodas Hashem.

Rav Chaim Soleveitchik zt"l was the embodiment of this type of spiritual leader. He had many disciples (Rav Isser Zalman Meltzer, Rav Shimon Shkop, Rav Baruch Ber Lebowitz, and the Brisker Rav, to name a few) who they themselves became great leaders; but each one had their own inimitable way of doing things. He polished their individual qualities, and turned each one into a brilliant - and unique - diamond.

Mastering the trait of tolerance is a prerequisite for becoming a truly great leader. However, this is not a quality that is imperative solely for a leader. Each and every one of us must make an effort to acquire the trait of tolerance, lest we look down on another's manner of avodas Hashem. Instead of thinking, "Why does he have to dress, behave, or daven that way?" we should think, "Isn't it amazing that everyone acts differently, but they are all striving to serve Hakodosh Baruch Hu?"

There is no better time than the Three Weeks to work on acquiring this trait. It does wonders for one's bein adom l'chaveiro, and will definitely hasten the end of the galus which was brought about through sinas chinom.

334 - Balak

Although Bilam failed in all his attempts to curse Bnei Yisroel, he succeeded in causing them to sin and thereby caused their downfall. He suggested that the Midianite women seduce Bnei Yisroel to sin with them. Bilam's idea was so successful that even Zimri, one of the heads of the tribe of Shimon, was seduced by a high ranking Midianite's daughter. Pinchos saw what was transpiring and he said to Moshe, "You taught us that when one lives with a gentile woman, a zealous person is permitted to kill him." 

Rav Wolbe (Shiurei Chumash) defines what exactly zealousness is. He notes that we may behold a person who rants about the depravity of others while deep down he himself harbors an interest in those very same depraved actions! Chazal describe this idea with a parable. 

There was once a man who had a servant who was a drunkard. One day the master passed by a different drunkard who was rolling in the mud as many children stood around taunting him. The master thought that if his servant would behold how a drunkard looks after too many drinks, the servant would certainly be cured of his alcohol abuse. He quickly ran home and brought his servant to the scene of action. When the servant saw the drunkard in the muck and mire, he ran over to him and asked him where he got such good whiskey! The servant did not even notice the drunkard's disgrace because all that interested him was the alcoholic beverage that had been imbibed. In a similar vein, it is very possible that someone might scream about another's misdeeds, not because the actions disturb him, rather, because he himself identifies with those very actions. It is this desire for these actions which prompts him to discuss them at any given opportunity. Although this person decries the improper behavior, his reaction is not zealousness at all.

Zealousness is the middah of a person who truly cannot stand evil simply because it flies in the face of the Torah. He who truly despises immorality would be permitted to kill a Jew who lives with a gentile woman. The transgression bothers him to such an extent that he is willing to take action without the authorization of beis din. Moreover, if he were to ask, beis din would not tell him to kill the perpetrator. He has to have the internal drive to get rid of the evil without being told to do so.

Rav Wolbe continues that sometimes we denounce another person's actions, not out of zealousness but out of jealousness! Deep down there is a part of us that wishes that we would be able to do what he did. However, we are too embarrassed to agree with what he did, so instead we feel a need to denounce it. This in no way resembles the zealousness that led to the covenant of peace that Pinchos merited with his actions. 

333 - Chukas

We tend to translate "achzarius" as cruelty. The word conjures up pictures of brutality to others, and it is associated with the heartless mistreatment of animals. However, points out Rav Wolbe, from our Parsha we can glean an entirely different explanation of achzarius.

When Bnei Yisroel spoke disparagingly of Hashem and Moshe, Hashem sent snakes to bite Bnei Yisroel, and many people died as a result. Bnei Yisroel acknowledged their sin and begged Moshe to pray to Hashem on their behalf. Moshe acquiesced and prayed for them. Rashi comments that from here we see that if one's friend asks him for forgiveness, he should forgive him and not act with achzarius. We generally would not label a person who refuses to forgive someone who wronged him as an achzar; but Chazal do just that.

We find another two examples of achzarius mentioned by the Rambam. "One who fails to mourn a relative who passed away . . . has acted with achzarius. Rather, he should be worried and examine his actions and do teshuva" (Hil. Avel 3, 12). Additionally, "If the people do not cry out to Hashem [in response to a calamity that has befallen them], and they say it was caused by natural occurrences and happenstance; this is the way of achzarius" (Hil. Ta'anis 1, 3). Once again it is difficult to understand wherein lies the cruelty that classifies such people as "achzarim." So what does achzarius really mean?

Rav Wolbe (Olam HaYedidus pg. 20, 22) cites Rav Samson Rafael Hirsch zt"l who explains that "achzar" is really a compound word: ach (entirely) and zar (foreign). An achzar is one who acts entirely foreign to those around him. When a friend realizes the impropriety of his actions and wishes to regain his previous close relationship, he comes to ask for forgiveness. If the one who was wronged refuses to grant forgiveness, he has distanced himself and made himself entirely foreign to this friend. In a similar vein, one who fails to recognize that when tragedy strikes, Hashem is talking to him and trying to send him a message, has estranged himself from his Creator. Such a person lives in a world which is entirely foreign to Hashem's world.

Achzarius is the antithesis of what Yiddishkeit is all about. Judaism is supposed to bring one closer to his Creator and closer to the people around him. The Torah and mitzvos allow us to create a relationship with Hashem, genuine camaraderie with relatives and friends, and ultimately will bring true peace to the entire world.