238 - Ki Seitzei

The Torah describes Amaleik's encounter with Bnei Yisroel with the words, "they 'cooled you off' on the way." Rashi explains this enigmatic description with a mashal of a man who jumps into a boiling cauldron of water. Even though this senseless person who jumped in first got scalded terribly, nonetheless, he cooled down the water for all those who enter after him. Likewise, although Amaleik lost the war against Bnei Yisroel, they still succeeded in paving the way for others to wage war against Bnei Yisroel.

Rav Wolbe asks that why shouldn't the opposite be true? If someone witnesses a person get burnt horribly and observes him being rushed to the hospital, wouldn't that be the ultimate deterrent to copying the act that brought about such serious consequences?

The answer lies in understanding the instinct people have to mimic the actions of others. The urge is so great that it causes people to perform actions that can be categorized as downright foolish. Amaleik knew they would get burnt, but they also knew that the rest of the nations would follow in their ways and attack Bnei Yisroel.

As we prepare ourselves for Rosh Hashana, we should keep this idea in mind when taking an inventory of our actions. How many of them are performed simply "because that's what everybody else does?" Do we perform or refrain from a specific actions as an outcome of a conscious decision, or merely because we are mimicking the actions of others. If the latter is true, we should determine if any of those actions can be categorized as downright foolish?

Chazal tell us that on Rosh Hashana we stand before Hashem like sheep that pass through the corral door one at a time. We and only we are responsible for our actions, and at the time of judgment we won't be able to blame them on anyone else. A few minutes a week of time with oneself - without a radio, ipod or MP3 - can be very effective in determining where we stand. It's a small investment that can reap great benefits!

236 - Shoftim

Although there is a specific mitzvah to do teshuva on Yom Kippur, we can't leave the mitzvah of teshuva solely for Yom Kippur. Such a fundamental aspect of avodas Hashem as is teshuva, writes Rav Wolbe (Alei Shur vol. II pg 438), cannot be accomplished in one day. It needs time, forethought and preparation.

Additionally, there is an impediment to the performance of this crucial mitzvah. While mitzvos that involve actions were given set times for their fulfillment, most mitzvos that are dependant wholly on the feelings of our heart were not allocated specific time slots. Hence, people tend to feel that the fulfillment of these mitzvos sort of happens by itself.

In reality no level of spirituality can be attained, "by itself." It is for this reason, that Chazal instituted specific actions to accompany mitzvos of our heart, lest we rely solely on the heart to perform the mitzvah. For example, even though one fulfills the mitzvah of renouncing his ownership of chometz with a mere internal decision that all his chometz should be null and void, Chazal required a physical activity in addition. They decreed that one must actually search for the chometz and destroy it.

This was not the case with the mitzvah of teshuva. Chazal did not institute any physical actions, and therefore, teshuva remains a mitzvah entirely in the realm of the feelings of one's heart. It follows that we must prepare our hearts to ensure a proper fulfillment of this mitzvah.

Rav Yisroel Salanter provides us with an effective manner of preparation. He writes that there is no better investment than the study of mussar. This together with hisboninus on how to improve some aspect of one's avodas Hashem, should succeed in enabling a person to make a kabbalah on Yom Kippur that will in some way change his future behavior - the primary goal of teshuva.

Yet, we must bear in mind that the kabbalah must be something small. Rav Yisroel Salanter offers an eitzah to help us facilitate the process of teshuva. He points out that the part of an averiah that is easiest to control is the most egregious part of the aveirah. He demonstrates this from Chazal who tell us that punishment for one who does not wear the white strings of tzitzis is greater than the punishment of one who does not wear the techeiles strings. This is because there is a bigger yetzer hara not to buy techeiles because it is more expensive, while the white strings are inexpensive and therefore an easier aspect of the mitzvah to fulfill. Similarly, for some, the punishment for not studying Torah on Shabbos might be greater than for not studying during the week when one is busy with his livelihood.

Our avodah during Elul should be to work on finding the easiest aspect of our avodas Hashem to rectify. This will enable us to make a kabbalah on Yom Kippur that will be very feasible to maintain, at the same time saving us from more severe punishment, G-d forbid. In this way we can reap substantial benefits from Elul and Yom Kippur.

235 - Re'eh

"If there shall be a destitute person amongst you . . . you shall surely open your hand and lend him money, as much as he needs; whatever he is lacking" (Devarim 15, 7-8). Rav Wolbe writes (Alei Shur vol. I pg. 93) that kindness is not limited to fulfilling another's request for help. The title ba'al chesedisreserved for one who has the ability to discern what is needed without the request being made, and then fulfills that desire.

However, kindness is not restricted to monetary donations. A smile can uplift someone who is dejected and words of encouragement can bring another real happiness. These are such small actions that could have such big ramifications. These are merely two of many kindnesses that we have the ability to perform - if we just took notice of what people are missing!

Everyone appreciates a compliment, and almost anyone you come in contact with benefits from a good word or a cheerful smile. So do a chessed that takes no time or money and make a point of complimenting or encouraging someone - today!

234 - Eikev

Even one who does not have the ability to study mussar from a sefer can still reap many of the benefits of mussar by studying nature. When asked to suggest a sefer that could aid in strengthening one's emunah, Rav Wolbe (Igros U'Ksavim) answered that no sefer is needed, because simply studying nature can bring the same results.

However, the ability to gain from nature, like mussar study, also hinges on hisboninus. Although technological advancements assist us in numerous ways, Rav Wolbe would bemoan some of the spiritual repercussions of these advances. When a person observes a gorgeous sunset or beholds a breathtaking view, the first thing he does is take out his camera to snap a picture. Why doesn't he spend a minute to internalize his picturesque surroundings and eternalize it in his mind instead of in his camera? Such an activity can bring one to great levels of emunah.

The truth is that it is not just the magnificent landscapes that declare Hashem's awesomeness. Every aspect of nature has the ability to bring one to emunah if it is studied properly. Rav Wolbe (Alei Shur vol. II pg. 271) suggests being misbonein in a leaf of a tree. Notice the perfectly symmetrical veins that bring the water to each part of the leaf. Note the side facing up is a darker green than the side facing down, since it contains the chlorophyll that absorbs the sunlight and causes photosynthesis which provides the atmosphere with much needed oxygen. Who created this if not the The Creator? Fruits and animals also provide ample emunah-provoking thoughts, but only if the time is taken to be misbonein in their many marvelous features.

If you are going on vacation, take a few minutes to enjoy a sunset or beautiful view - without a camera! The effect such hisboninus can have on a person is worth much more than the souvenir provided by a picture!

233 - Va'eschanan

Continuing the topic of hisboninus discussed last week, we find in Alei Shur (vol. I pg. 90) that Rav Wolbe enlightens us to the proper method of mussar study. Mussar has the potential to change a person entirely - but only if studied properly. The most crucial aspect of mussar study is hisboninus: contemplating the idea being discussed in the mussar sefer. Moreover, one who studies Messilas Yesharim will discover that in truth, the way of attaining each end every spiritual level discussed in the sefer requires hisboninus.

There are two stages of hisboninus with regard to mussar study. Therefore, the amount of time allotted for mussar study should be divided into two halves. If one has ten minutes, the first five minutes should be spent on contemplating the idea being discussed to ensure that it is fully understood. One must bear in mind that there are no empty expressions in mussar seforim. Every word was measured and written with the intention of conveying a specific message.

Let us take an example from the Mesillas Yesharim. In the beginning of the second perek the Ramchal writes: "Hinei inyan hazehirus hu sheyheye ha'adom misbonein u'mifakeiach al ma'asav u'drachov ha'tovim heim o lo l'bilte azove nafsho l'sakonas ha'avdone chas v'shalom v'lo yeilech b'mihaleich hargeilo k'evair b'afeilah" - "Behold, the concept of vigilance is for one to contemplate and examine his actions and ways to determine if they are good or not; lest he abandon his soul and endanger it to destruction, G-d forbid, and he should not perform actions out of rote like a blind man in the dark."

Firstly, one must understand the difference between contemplating and inspecting, and actions and ways. Then he must determine why acting out of rote is dangerous to the point that it borders on a person's spiritual destruction. Finally, if acting out of rote is indeed so terrible, he must calculate what ramifications this fact will have regarding those actions that are in reality just habits from childhood.

The second five minutes should be focused on comparing what he has concluded from the mussar sefer with his personal state of affairs. He should determine exactly how far he stands from the ideal described in the sefer, and what the causes for the discrepancies are. When he has accomplished this, he should take the idea that he studied and repeat it over and over passionately, with the intention of internalizing the message and putting the newfound knowledge into practice. However, one must bear in mind that if he wishes to make a change, it must be done slowly. If one adjusts his behavior too drastically at once, he will most likely not be able to sustain the changes and will end up with nothing.

The above method of mussar study is tried and true. Why not try it today and see for yourself? You only stand to gain!

232 - Devarim (Chazon)

In this week's haftorah we read how Yeshayahu Hanavi lamented, "Ami lo hisbonan" - My nation did not contemplate. The fact that he began his prophecy with this allegation shows just how essential hisbonanus is. What exactly is hisbonanus, and why is it so important?

Rav Wolbe (Alei Shur vol. I pg. 89) cites the Ramchal who reveals the secret behind hisbonanus. We find that The Torah is likened to a fire. This is because every word is like a coal and if it is untended it will glimmer slightly at best. However, it one fans the coal by toiling to understand the Torah, each coal will burst into a fiery flame. Additionally, a person is endowed with the capabilities needed to reach awesome levels of spiritual comprehension, but this too can only be accomplished if he "ignites the fire" through hisbonanus.

The Ramchal continues that the world was specifically created in this fashion to allow for free will. If at first glance everything would be crystal clear, and we would comprehend the absolute truth of the Creator of the world and the Torah, we would never sin. We would recognize how every mitzvah is a treasure and how every sin is literally a disaster. The yetzer hara would have no dominion whatsoever. In order to balance the scales, Hashem created a world where true knowledge is like a smoldering coal that has the potential to turn into a blaze. Man must choose whether to allow it to remain a dim coal or to ignite it.

With this in mind, writes Rav Wolbe, we can understand how the need for hisbonanus plays a fundamental role in the purpose of creation. Hisbonanus is the motor that triggers a person's seichel to comprehend things properly which aids him in his war against the yetzer hara. The more clarity he has in his role in this world, the less interest he has in sin.

Hisbonanus is the ability to focus on an idea and objectively contemplate the topic with the intention of integrating the knowledge into one's own life. It means taking Torah and mussar ideas that we might already know - but only as a smoldering coal - and turning them into a roaring fire that will burn its way into our minds and hearts. Hisbonanus is also the tool one must use to truly get to know oneself. If one focuses, with composure, on his emotional state, his way of doing things and his life goals, he can come to realizations that will literally change his path in life for the better.

As we approach Tisha B'Av, many feel that they simply cannot relate to the Bais Hamikdosh for which we are mourning. The truth is that it is almost impossible to feel connected without hisbonanus. However, if we take some time to ascertain and contemplate just what we are missing and how it affects us in countless different ways each and every day, we will b'ezras Hashem, be able to mourn, to some extent, the Bais Hamikdosh and thereby ultimately merit rejoicing with it. As Chazal tell us, "All who mourn Yerushalayim will merit rejoicing with it."

231 - Mattos-Masei

When the soldiers returned from the war with Midyan, the Torah tells us that Moshe Rabbeinu, Elazar HaKohein, and the princes of the shevatim all went out to greet them. Rashi explains that some youngsters had run to grab some of the abundant spoils. Therefore, Moshe Rabbeinu and the other leaders personally went to prevent this from happening. When it came to a suspicion that someone was stealing, Moshe did not rely on sending a messenger to investigate. Rather, he felt it necessary to personally stop such behavior.

Rav Wolbe (Shiurei Chumash) notes that throughout the Chumash we find the great vigilance that our forefathers displayed when it came to matters that involved other people's property. Avrahom's animals traveled with a muzzle lest they graze in someone else's field. Yaakov lived in Lavan's house for more than twenty years and he didn't take a single item from the house. Additionally, we find that when Moshe went to collect the money for the building of the Mishkan, he wore a specially tailored garment that had no pockets or seams, lest anyone suspect that he might take some of the money for himself.

Rav Wolbe related that one Yom Kippur before Ne'ilah the Chofetz Chaim stood in front of the Aron Kodesh and gave a shmuess. He said that twice in Ne'ilah we state, "So that we may refrain from the oshek of our hands (money taken unlawfully)." We see the seriousness of stealing. Since Ne'ilah is a time to make a kabbalah (resolution), we should resolve that if we should have any money that belongs to someone else we will return it immediately after Yom Kippur.

Stealing is a terrible aveirah and yet we don't even have any idea what is included in this prohibition. For this reason, Rav Yisroel Salanter urged people to study the third section of Choshen Mishpat which deals with interpersonal monetary matters. Rav Wolbe heeded this call and instituted that the Kollel that learned in his Bais Hamussar should study those specific halachos. If we want to be sure that we don't unknowingly transgress the laws of gezel, we should take at least a few minutes a week, to study these halachos and gain a more comprehensive understanding of them. (Recently a number of excellent books have been published in English on these topics.)