450 - Vayeira

Before destroying Sodom and its environs Hashem felt that it was only proper that He inform Avraham of their impending destruction: "Will I conceal from Avraham that which I am intending to do? For I am fond of him because he will educate his children and household to follow the ways of Hashem, to perform acts of charity and carry out justice, so that Hashem will bring upon Avraham that which He spoke about him" (Bereishis18:17,19). Rashi explains that Avraham commanded his offspring to guard the ways of Hashem in order that Hashem reciprocate and deliver to his family all the good that He had spoken about.

This idea seems quite difficult in light of the Mishna in Pirkei Avos (1:3). The Tanna exhorts us, "Do not be like the servants who serve their master with the intention of receiving remuneration. Rather, be like those servants who serve the master without the intention of receiving remuneration." With this in mind, why would Avraham specifically command his children to serve Hashem with the explicit intention of receiving reward? 

Rav Wolbe (Shiurei Chumash, Parashas Vayeira18:19, 22:12) explains that although in one's personal avodah he should strive to serve Hashem without an eye on the paycheck, nevertheless, when it comes to educating one's children it must specifically be done with an emphasis on reward. The Rambam (Hilchos Teshuva10:4-5) writes that attaining the level of "lishma" serving Hashem with the single intention of doing His will, is a level reserved for the wisest of men and their disciples. The Rambam continues, "Therefore, when teaching children... one should teach them to serve Hashem out of fear [lest they get punished] and with the intention of being rewarded." The foundation of chinuch is educating a child to do a mitzvah "she'lo lishma" i.e. with the specific goal of receiving reward.

Later in the parsha, Rav Wolbe extends this idea even further. After Avraham successfully passed the tenth and final test of offering up his long awaited child, Yitzchok, the angel told him, "Now I know that you fear Hashem" (ibid. 22:12). Was it only now that Avraham's fear of Hashem was apparent? Had he not already passed nine other tests? Although Avraham had shown that he possessed fear of Hashem, he hadn't attained perfection in this area. Perfection means that no flaw whatsoever can be found in the middah. If at any point an ulterior motive is found, it suggests that all previous behavior might have merely been performed for that ulterior motive. Avraham's possible ulterior motive was his son Yitzchok. His entire service of Hashem might have been carried out with the intention of being rewarded with offspring who would carry his name and continue his legacy. When he brought his son as an offering, he proved to one and all that he fulfilled Hashem's commandments regardless of any ulterior motive.

Unfortunately, says, Rav Wolbe, our avodas Hashem is almost entirely based upon ulterior motives. He would say, "The boys come to Shachris because there is a Mashgiach, and I come to Shachris because I am the Mashgiach!" Rav Yeruchom Levovitz zt"l would illustrate this idea with the following example. One might be davening in his in-law's house and thinking that he heard his mother-in-law passing by, he would intensify his concentration. However, after realizing that it was only a cat, his intense concentration would suddenly wane!

Truth be told, continues Rav Wolbe, we shouldbase our avodah on a concrete ulterior motive. This will give us the drive to become bigger people. Once someone reaches a higher level he will have the ability to discard the ulterior motive, but until then it is imperative to find a good reason to become a great person. Whether the impetus is money, honor or your reputation, it's a desirable springboard so that you can be all that you can be in the army of Hashem!

449 - Lech Lecha

The Torah relates that both Avraham and Lot were so heavily laden with livestock that it got to a point that there was not enough grazing land for all their animals. Consequently, a fight broke out between Avraham's shepherds and Lot's shepherds. The Torah continues with Avraham's reaction to the dispute: "And Avraham said to Lot, 'Please let there not be a fight between you and me and between your shepherds and my shepherds because we are brothers'" (Bereishis 13:8). Rashi cites the Medrash which explains that when he said "we are brothers" he was not referring to their blood relationship but rather to their facial resemblance.

The question begs to be asked. Why is the fact that they looked alike a reason that they shouldn't fight? Rav Wolbe (Shiurei Chumash, Parashas Lech Lecha) explains that the physical body is a representation of the neshama. The connection of the body and the soul does not work like super glue which has the ability to attach two totally dissimilar things to each other. Rather, one's facial features are merely a physical manifestation of the spiritual force from which they stem. In a similar vein, Chazal tell us that every physical dimension has a spiritual counterpart: "Every blade of grass has an angel who hits it and tells it to grow" (Bereishis Rabbah 10:6).

Since Avraham's and Lot's external appearance was similar, they shared similar internal spiritual qualities. When Avraham begged Lot not to fight, "because we look alike," he was informing his nephew that they shared a focal point in their avodas Hashem - the middah of chessed. This was certainly a reason that they should stay as far away from fighting as possible.

Earlier in the above story, the Torah tells us, "And Lot, who was traveling with Avraham, also had sheep, cattle and tents" (ibid. 13:5). Rashi explains that the cause of Lot's affluence was "his traveling (his close relationship) with Avraham." Where did Rashi see this explanation in the pasuk? Rav Wolbe explains that the Torah does not simply tell us stories. If the Torah informs us that Lot was traveling with Avraham, there must be a reason behind this piece of information. It was this association that brought about his acquisition of "sheep, cattle and tents." Once again, the Torah is directing our focus to the spiritual source. Lot's wealth wasn't simply by chance or due to his business acumen. His financial success was an expression of a spiritual source which came as a direct result of his connection with Avraham. Everything physical or material could be traced back to its spiritual source.

This idea is made clear in the following story. On one of Maran Harav Shteinman's trips to Chutz La'aretz, he was asked why we need so many men learning in kollel. After all, fifty years ago (and probably throughout most of our history) there was not nearly such a high percentage of men learning full time. He responded, that in truth, the opposite question should be asked. Baruch Hashem the Jewish People has many affluent members. Why do we need such a high percentage of wealthy Jews when throughout our history we never had so many affluent Jews? He explained that the reason there are so many wealthy Jews is only because there are so many men learning who need to be supported. If there would be fewer men learning there would also be less money to go around! Spiritual bounty generates material prosperity!

448 - Noach

Noach's very first agricultural endeavor after leaving the teivah was the planting of a vineyard. The Torah tells us the ramifications of his action: "He drank from the wine and became intoxicated and he uncovered himself inside his tent" (Bereishis 9:21). Rashi points out that the word "ohalo - "his tent" should have been spelled with a vav at the end of the word as opposed to a hei. The Torah spelled it with a hei thereby hinting to the ten tribes whom were called "o'hala" and were sent into exile due to the sins that ensued after they partook of wine.

The Maharal explains the connection between inebriation and exile. A person was created with the expectation that he use his mind to cleave to Hashem. Man's mind is rooted in the heavens like a tree is rooted in the ground. When he becomes inebriated, he becomes uprooted and he severs that connection. The metaphor of the uprooted tree alludes to man's being separated from familiar territory and going into exile. The Maharal continues that in a similar vein, Noach's drunkenness resulted in him uncovering himself: Exile and nakedness are both demonstrations of leaving the confines of one's privacy.

Rav Wolbe (Shiurei Chumash) adds that drunkenness is not caused solely by imbibing alcoholic beverages. It is possible for a person to become intoxicated by the pursuit of honor or his personal desires. Negative traits like these have the ability to disconnect the mind from any thoughts of Hashem.

We find this idea later in the Torah with the story of Korach and his cohorts. Moshe told Korach's two hundred and fifty followers to offer ketores "in the morning." Rashi explains that Moshe pushed off the offerings until the next morning because, "now it is a time of drunkenness for us." Their drunkenness had nothing to do with wine intake. Rather, they became "drunk" as a result of the negative middos that triggered their argument with Moshe.

People get caught up in all types of pursuits. When one totally involves his mind with a particular endeavor, he very often forgets to bring Hashem into the picture. In such a situation, he has, to a certain extent, disconnected himself from Hashem; a dangerous phenomenon. Many times he loses his sense of direction and his avodas Hashem - whether it be bein adom l'Makom or bein adom l'chaveiro - suffers as a result. Before embarking on any serious endeavor one should seek the advice of an objective person. Such advice has the ability to help a person not only in a practical sense, but also spiritually because it allows him to maintain a connection to his Creator. There is no greater success than that!

447 - Bereishis

Adam Harishon was given a single commandment: Not to eat from the eitz hadaas. While at that time he did not yet have an internal yetzer hara which seduces to sin, he had to contend with an external yetzer hara, the snake, which was given the task of convincing him to transgress that single commandment. Unfortunately, the snake was successful in its endeavor. It seduced Chava, who in turn caused Adam to sin, thereby bringing death and numerous other curses upon themselves and all future generations. The snake was also not spared from Hashem's curse and among other things its legs were cut off. 

Why was the snake punished? Being that it was employed by the Creator to seduce man to sin, what exactly did it do wrong? Rav Wolbe writes (Shiurei Chumash 3:14, 3:6) that it seems that it wasn't really a punishment, rather an inevitable consequence. Man was created with awesome spiritual potential. The snake attacked by enticing man that he could be even greater. If he would eat from the eitz hadaas he could even be an equal to G-d Himself i.e. he would have the ability to create worlds. When man sinned, his spiritual stature was greatly reduced. The yetzer hara had to now be tailored to fit the new "smaller" man, hence, the snake's legs were severed and its clout was greatly reduced. It would now attack man with different, lower, spiritual enticements, as the pasuk states, "And you will bite his heel" (Bereishis 3:15). The yetzer hara entices people to jealousy and anger and other lowly behavior. 

When Adam failed to fulfill his mission, that mission was divided up amongst all of mankind. Each person has a certain task to fulfill during his lifetime. It is mindboggling to think about just how tremendous Adam's test was. In the single commandment that he was given he had the ability to rectify and overcome all the evil of creation. When he failed his test, his assignment was spread out over thousands of years and millions of people! 

Shlomo HaMelech exhorts us in Mishlei (4:13), "Hold fast to mussar, do not let go. Guard it for it is your life." The Gr"a explains the pasuk as follows: The entire purpose of life is to rectify one's middos that have not yet been rectified. Therefore, hold tight to the study of mussar because it gives you the keys to fulfill your mission in life. 

Everyone is in this world for a purpose. Each one of us has a portion of Adam's mission to accomplish and specific middos to rectify. Don't look at the person next to you because he has a totally different task than you. If you do not fulfill your job, no one else will fulfill it. Moreover, no one has the ability to fulfill it! It is a heavy responsibility but it should not be a burden. Rather, it should be our guide for life - "Does this action/behavior/lifestyle assist me in fulfilling my purpose in life or does it hinder me?" Even after Adam's sin, man has such tremendous spiritual potential. If we use it properly, we will accomplish our purpose in life and succeed in rectifying Adam's sin, thereby paving the way for Moshiach Tzidkeinu!

446 - Yom Kippur

When Aseres Yemei Teshuva arrive and with Yom Kippur fast approaching, many people fall into a depression. They know what is expected of them and they feel that they simply cannot live up to Hashem's expectations. Alternatively, others experience a sense of indifference: "I am on such a low spiritual level" they think to themselves, "that the whole idea of judgment and rectification of sins doesn't even apply to me." The first step in the teshuva process is to uproot both of these perspectives. Everyone is judged and held responsible for their actions, and there is no one who has reached a point where he cannot rectify his situation. 

Rav Wolbe (Ma'amarei Yemei Ratzon p. 69) cites a pasuk that highlights this idea. "When a man has transgressed a sin that warrants death and he is killed, you shall hang him on a tree. You shall not leave his corpse overnight on the tree . . . because a hanging person is a disgrace of Hashem" (Devarim 21, 22-23). Rashi explains this pasuk with a parable. There were identical twins that each went his own way. One became the king while his brother turned into a bandit who was caught and hanged. Whoever saw the hanged man commented that the king is hanging. Similarly, a person is created in the likeness of his Creator and therefore leaving his body hanging is a disgrace of Hashem. The Torah refers specifically to a man who was stoned and hanged because of a severe transgression as a person in the likeness of the Creator! 

This is an idea that can be applied to all transgressors. There is no reason for depression nor should there be a feeling of wanting to give up. Even the person who finds himself on the lowest, bleakest spiritual level must believe that he has as aspect of kedusha which remains intact. In truth, this knowledge is the first step in his teshuva process: to reiterate this idea until it penetrates and resonates deep inside one self. 

Chazal tell us that in the place where Ba'alei Teshuva stand, even the perfectly righteous cannot stand. The Ba'al Teshuva must for a moment elevate himself and tap into an extremely high spiritual "place" which is an exercise unnecessary for the perfectly righteous. This "place" is the above mentioned aspect of kedusha which always remains holy and unaffected by his wayward actions. It can be found deep inside a person, behind the many barriers created by his sins. It is referred to as "the place" because it is the true place of person. It is from within this place that a person has the ability to reach high and pure levels of spirituality. The Chovos Ha'Levovos writes, "Like a bird which wanders from its nest, a man wanders from his place." The transgressor has strayed from "his place" - the springboard for spiritual growth - and he must search out that place and return home. 

Rabbeinu Yonah (Sha'arei Teshuva Shaar 1, 10), when describing the charata (remorse) imperative for teshuva, writes that one should think as follows: "Behold, the Creator blew into my nostrils a living neshama, containing wisdom of the heart and clarity of the mind, to recognize Him, fear Him and to rule over the body and all its facets, just as He gave him dominion over the rest of the living creatures which do not speak, because a [man's] honor is precious in His eyes." Rav Wolbe notes that it is clear from Rabbeinu Yonah that a person must be cognizant of these ideas before he regrets his sins. Without the knowledge of just how great a person intrinsically is, one will never come to do teshuva. 

Aseres Yemei Teshuva and Yom Kippur offer us an awesome opportunity for achieving teshuva and a closeness to Hashem. However, this opportunity will not be utilized unless we realize that our true "place" is with kedusha and not sin. This realization will galvanize us to make the most of these precious days so that we will be able to return to what we now know is really home!

445 - Rosh Hashana

Chazal tell us, "Recite before Me [pesukim of] kingship so that you proclaim Me King over you. Recite before me [pesukim of] remembrance so that I will remember you favorably. And by what means? With the shofar" (Rosh Hashana 16b). While the beginning of the above Gemara seems to imply that with the recitation of the pesukim of malchiyos one has proclaimed Hashem King, from the conclusion it is clear that the mere recitation of the pesukim is not enough. Proper acceptance of Hashem's Kingship can only be achieved through the blowing of the shofar.

What does the shofar accomplish that the pesukim cannot? Rav Wolbe explains (Mamarei Yemei Ratzon p. 376) that the shofar is the instrument used for revelations. We say in the mussaf of Rosh Hashana, "You appeared to Your holy nation, with the sound of the shofar You revealed Yourself to them." The Rambam writes that the shofar blown each Rosh Hashana acts as a bugle to wake people from their reverie: "Wake up, sleeper, from your sleep, awaken from your slumber, do teshuva and return to Hashem." The shofar arouses a person and reveals to him exactly where he stands in his spirituality. Although the recitation of the pesukim is the acceptance of Hashem's Kingship, if this recognition has not penetrated the heart then the acceptance is not complete.

While there are many esoteric reasons behind the mitzvah of shofar, the Shelah explains us to the simple significance behind the various blasts. Each set of blasts begins with a tekiah. The straight sound of the tekiah symbolizes the straightness with which each man was created. Unfortunately, man often leaves the course Hashem charted for him and decides to follow his own path, thereby replacing straightness with crookedness. The shevarim symbolizes the groan of man when he realizes just what he has done and groans over his transgressions. The teruah, the short, stuttered wail, symbolizes the even greater feeling of bitterness resulting from truly comprehending one's forlorn state. He wails because he realizes that he simply cannot continue on his wayward path, and he makes a decision to return to the original state of straightness in which he was created - the final tekiah. This explanation complements the above idea: The shofar allows us to feel how far we have fallen due to our transgressions.

The problem is that we are completely numb and we simply do not feel! We behold tragedies, and are aware of our own sins and we remain totally unaffected. The Gemara tells us, "Look how terrible the dust (i.e. a fringe aveirah) of shemittah is. A person does business with fruit of shemittah, and is punished that he will end up sending his possessions. If he doesn't feel it (he continues his wayward actions) he will end up selling his real estate. If it does not come to his hand he will end up selling his house. Why does it say the first time [referring to his continuing to sin] 'if he doesn't feel it' and the second time it says 'if it doesn't come to his hand?' Because when a person transgresses an aveirah once and then a second time, it seems to him that the aveirah is permitted (and he no longer feels it)" (Arachin 30b). Rashi explains that "not feeling it" means that he was not shaken by the punishment to cause him to refrain from sinning.

Regesh - a heartfelt feeling [of remorse] - is what galvanizes a person to do teshuvah. What do we do if we have lost our regesh? Rav Yisrael Slanter instructs us, "The first step in avodas Hashem is regesh; a person should study a statement from Chazal and review it many many times until it makes an impression upon him and he feels what he is lacking. This will bring him to subdue and then completely overcome his yetzer hara, and it will bring him to a level where he is ecstatic and joyful to serve Hashem." 

Choose one statement of Chazal that relates to an aspect of avodas Hashem which you would like to improve. Recite it again and again and take it with you into Rosh Hashana. When the shofar is blown, appreciate the message being conveyed: Hashem, I went awry in this area and I want to come back home and accept your Kingship wholeheartedly. Regesh leads to remorse, which leads to subjugating one's yetzer and makes way for an exhilarated desire to accept Hashem's Kinghip - the purpose of Rosh Hashana!

444 - Netzavim-Vayeilech

The last two pesukim in parshas Netzavim state as follows: "I have placed before you life and death, blessing and curse, and you shall choose life so that you and your children will live. To love Hashem your G-d, to listen to His voice and to cleave to Him, for He is your life" (Devarim 30, 19-20). The Ibn Ezra has a very novel interpretation of these pesukim. He explains, "To love Hashem..." refers not to the life we are to choose, rather, it refers to the quality of life we will merit if we make the proper choice. "Choose life so that you and your children will live to love Hashem." The very purpose of life is to love Hashem. The explanation is astounding, but what does it mean?

We say in birchos krias shema, that all of Hashem's creations do His will "with fear and trepidation." However, serving Hashem with "love and favor" is reserved solely for humans. To truly appreciate this idea we must delve a little deeper.

When we look around at the creations that make up all of nature, we generally relate to them collectively as one giant machine that carries out its job devoid of any life. However, the Torah tells us that this is not the case. Rashi in the beginning of Bereishis (1, 6) tells us that although the heavens were created on the first day, they were soft and moist. Only on the second day did they become firm from Hashem's shouting, "Let there be the heavens," similar to one who stands dumbstruck because another person threatened him. All the creations carry out their jobs like clockwork because of their tremendous fear of Hashem.

When we look around at the creations that make up all of nature, we generally relate to them collectively as one giant machine that carries out its job devoid of any life. However, the Torah tells us that this is not the case. Rashi in the beginning of Bereishis (1, 6) tells us that although the heavens were created on the first day, they were soft and moist. Only on the second day did they become firm from Hashem's shouting, "Let there be the heavens," similar to one who stands dumbstruck because another person threatened him. All the creations carry out their jobs like clockwork because of their tremendous fear of Hashem.

Fear is what keeps all creations in line. If a human would realize how lowly he is compared to Hashem, he would be absolutely dumbstruck. What gives him the ability to bridge the huge chasm that separates him from his Creator, and serve Him with love? The Torah tells us that when man was created, Hashem blew into him "nishmas chayim" - a soul of life. The Ramban explains that this neshama was not created from the base elements. Rather, it originated, so to speak, from Hashem Himself! In this respect a human differs from an animal, for he contains a neshama which emanated directly from the Creator. 

With this we can understand the Ibn Ezra. The neshama - our source of life - yearns and strives to reattach itself to its root. It wants to reconnect with its awesome source of existence - it strives to love Hashem. The goal and purpose of life is to love Hashem and cleave to Him. It is a person's neshama - his life source - that gives him the ability to raise his head, despite the ominous fear of Hashem, and stand before Him and serve Him with love.

Elul is the month that was given to us with the specific intention of becoming closer to Hashem - "I am to my Beloved, and my Beloved is to me." In truth, achieving love of Hashem is not just the call of Elul; it is the very purpose of life. How fortunate we are that we have the ability to stand up tall in front of the Omnipotent and serve Him with love!