Reflections

This week’s Parsha discusses a terrifying curse that will occur in the last generation before Moshiach comes if we aren’t fulfilling Hashem’s will. It foretells a devastating destruction where even the land will be sterilized and no longer grow grass. This is a phenomenon that is quite understandable in nuclear terms. The Torah may very well be alluding to Iran’s pursuit of a nuclear bomb to wreak havoc in the world.

The Torah compares this threat of destruction to Sedom. What connection does this threat have to Sedom??

The Satmar Rebbe Zatzal explains that the comparison is that when Avraham davened for Sedom, he was davening for the last generation as well to be saved from this threat. And thus, when Hashem agreed that if there are ten Tzadikim, He wouldn’t destroy Sedom, He was likewise agreeing for our generation that if there are ten special Tzadikim, He would spare us from this threat as well!

It is very frightening then to note that many of our great Tzadikim have been niftar in the last couple years, and that the world seems to be like a tinderbox ready to explode into a world war at any moment…As we approach Rosh Hashana and we reflect on all the losses we have suffered this year, may we be inspired to pour out our hearts in tefilla for our remaining tzadikim, do all that we can to repent and improve our Midos, and have unity with all our brethren, so that hopefully we will be spared from this horrific threat and merit soon the final redemption.

  Parshas Ki Savo 5781

Going Great? Appreciate!

The Medrash gives an analogy: There was a king who saved a girl who was being beaten by robbers. He rescued her, brought her to his palace, and married her. He wanted to have a loving relationship with her, but she refused to talk to him or even thank him for all that he did for her. So the king put her back into the dangerous environment amongst the robbers and then she started crying and pleading to be saved. That was exactly what the king was waiting to hear.

Similarly, Hashem saves us from our enemies and gives us land, peace, security, and comforts. And then we forget about Him and think that our peace and security is due to our own wisdom and strengths. So in order to wake us up, He brings about painful afflictions, like pogroms, crusades, holocausts, and ‘natural’ disasters like hurricanes, earthquakes, tornadoes and droughts.

Now we can understand the importance of the Mitzva of Bikurim. After entering Eretz Yisrael, we won our wars, settled our land with comfort and security, and are now harvesting our first crop of delicious and profitable fruit. The bringing of these first fruits to the Beis Hamikdash is our way of recognizing and admitting that all of our accomplishments are gifts from Hashem. It is our way of reminding ourselves not to fall prey to thoughts of ‘kochee viotzem yadee…,’ that it is our strength that grants us success. Hence, when we don’t bring the Bikurim, we are falling prey to the philosophy that ‘it is our strength that has enabled our success, and that we don’t need Hashem.’ Thus, what comes next are the terrible curses of the tochacha, that rip us away from our homeland and from our tranquility, to wake us up to remember that it’s NOT our military strength and wisdom that enables our success.

What about nowadays, when we don’t have the Beis Hamikdash and cannot bring Bikurim? How can we rectify this sin? How can we repent and show Hashem that we have realized the fallacy of these philosophies?

The answer is Tefilah. We daven three times each day in place of the Mitzva of Bikurim, to recognize and acknowledge that all that we have is from Hashem. Yes, we do our hishtadlus, but ultimately, it is our recognition that it’s all from Hashem that grants us our stability and tranquility. That is the purpose of Tefilla three times every day. Sometimes it inconveniences us in our busy work schedules, but perhaps the point is to wake us up and remind us that all our work is just a mere Hishtadlus. Although there are wicked people who are wealthy and there are righteous people who suffer, ultimately, it is this fundamental principle that will grant us serenity and true happiness.

The Avos, who established the three tefilos (shacharis, minchah, and ma’ariv) did not do so while in obvious danger or terrible times. On the contrary, they established davening during the relatively peaceful moments of their lives. This demonstrates to us that it is this type of davening that is most important. When we are in trouble, it’s very easy and obvious to daven, as ‘there are no atheists in a foxhole.’ The real challenge is when things are going just fine. Do we pride ourselves on our own talents, or do we have gratitude to Hashem and give credit where credit is due? As Rav Yerucham Levovitz says, ‘people think we have to daven when there is a crisis, and if there are no crises then we are okay. In truth, it’s just the opposite- we have crises BECAUSE we aren’t davening properly.’

Let us all try to daven properly and sincerely, thanking Hashem when things are going well; before the next health issue comes up, before the next storm hits, before the next bomb blows up, before the next crisis occurs. In that way, we will do our share in rectifying the sin of not bringing the Bikurim [and of not keeping the Shmitah and Yovel years, which involve this same fallacy]. Instead of all the curses listed in this week’s Parsha, we will G-d willing merit all the wonderful blessings that come when we fulfill His wishes.

Parshas Shoftim begins with the Torah instructing us to set up a judicial system. In doing so, the Pasuk describes that one who wishes to go to a judge should go to a judge [or in modern-day terms, the Gadol] ‘that will be in that time.’ Seemingly, the Torah begs us to ask the apparent question of ‘would we have thought to go to a Gadol of a previous generation who has already passed on?!’ Of course we know that we can only go to a Gadol living in our generation! Why then does the Pasuk emphasize that one should specifically go to the Gadol of TODAY?

Rashi explains that even if the modern-day Gadol is not as great as the Gedolim of previous generations, one should still go to him. One should not say, ‘oh, we don’t have Rav Moshe Feinstein anymore, and therefore I’m not going to seek out anyone else for Daas Torah.’ Rather, the Torah tells us not to make such a mistake, and “go to whomever is a Gadol in your time.”

Rav Henkin derives another lesson from our Pasuk: Why does the Pasuk emphasize, ‘the judge that WILL BE in your time?’ The Pasuk should just say ‘you should go to the judge of your time?’ He answers that it is an instruction to the judge that he must ‘be in touch’ with his generation. He must be attuned to, and familiar with his generation, their issues, their Yetzer Haras, and their struggles.

Just as it is ridiculous to think that one can win a modern-day war with bows and arrows, as technology and weapons have changed tremendously throughout the generations, the same applies with the spiritual war against the Yetzer Hara. The Yetzer Hara changes his tactics and weapons from one generation to the next.

Therefore, it is incumbent upon Gedolim to be knowledgeable and equipped to deal with the challenges that the people of THEIR generation are struggling with.

With this lesson in mind, we can appreciate a beautiful vort from Rav Levi Yitzchak of Berditchov. Many times when the Gemara remains with an unanswered question, the Gemara says ‘Tayku.’ Literally, the Gemara is saying “leave it” [as a question]. However, we know that Tayku is also an acronym for ‘Tishbee Yitaaretz Kushyos Viabyos,’ which means that Eliyahu Hanavi [when Moshiach comes] will answer all the difficult questions that have troubled our sages throughout history.

Rav Levi Yitzchok asks why specifically will Eliyahu Hanavi be the one to answer all the difficult questions and not any of the other Gedolim and leaders of Klal Yisroel?

Rav Levi Yitzchak answers that it is because Eliyahu is the only Gadol that never died. He ascended to Shamayim in a fiery chariot, and is still living in every generation from his time, until this very day, and until Moshiach comes. Thus, only he is truly in touch with and attuned to every generation’s issues. Only Eliyahu will be the one fitting to answer all the difficult questions of the previous generations!

Although the lesson in this essay seems geared specifically to Gedolim, I think it is very applicable to parents as well. The philosophies, styles, technologies, and Yetzer Haros that many of ‘the readership’ grew up in are immensely different from what today’s youth grow up in. The message of our Pasuk holds true for parents as well who need to understand that their children are living in very different times. It is essential to seek guidance from present-day mechanchim and therapists who are in touch with what today’s youth are struggling with, and not to necessarily rely on methods used in the past.

{May we all gain a deeper understanding of what our children are facing and thereby grow closer to them and help them to overcome the obstacles that life throws their way.}

  Parshas Toldos 5781

Who is I?

  Parshas Chayei Sarah 5781

Talking to Hashem

Yitzchak Avinu corresponds to the Mitzva of Avodah [prayer], which is the connection between man and G-d. Yitzchak specialized in a direct relationship with Hashem. In fact, the Torah says that Yitzchak went out ‘lasuach bisadeh,’ to ‘talk to Hashem in the field.’ The root of this word, lasuach, is ‘seecha,’ which generally refers to idle talk or ‘shmoozing.’ The Pasuk is teaching us that Yitzchak’s shmoozing was with Hashem! He had such a real and direct relationship with Hashem that even his regular shmoozing was with Hashem.

Using the above p’shat, we can now understand why Rivka fell off the camel when she saw Yitzchak. Rivka saw Yitzchak conversing in the field with Hashem, and she was in awe to see someone who had such a genuine and direct relationship with Hashem. [I heard most of the above concerning Yitzchak from my dear friend Rav Yonah YITZCHAK Sklare.]

Perhaps this is why Mincha is the one tefillah of the day where one can just begin Shemoneh Esray, without any lengthy preparations. This is in contrast with Shacharis and Maariv, where we daven Kriyas Shema and Brachos before Shemoneh Esray, and we are forbidden to talk before starting Shemoneh Esray, even to remind people to say Mashiv Haruach and the like. At Mincha though, one is allowed to talk before starting Shemoneh Esray and there is no lengthy preparation. Why not?

Perhaps because Mincha corresponds to Yitzchak Avinu, so at Mincha time we can tap into Yitzchak’s strength of being so connected to Hashem that we can go straight into the tefila. We don’t need any introductions and Brachos to get us into the tefila mode, because as descendants of Yitzchak, we have his strength at this time of day to go straight into a conversation with Hashem!

{Editor’s note: May we all utilize Yitzchak Avinu’s strength; and next time that we are in the middle of our busy day and we find a couple minutes to squeeze in a Mincha, let us remember Shaya’s lesson and give that Mincha all we got. Let us try hard to push away everything else that is going on in our daily lives, and concentrate in those couple minutes to Whom we are davening to, and may He answer all of our requests for the good!}

  Parshas Lech Lecha 5781

The Intention Is What Matters

One of Avraham’s ten great tests occurred at the beginning of this week’s Parsha: to leave his birthplace and travel to where G-d instructs him to go. G-d promised Avraham that if he listens, He will make Avraham into a great nation, bless Avraham with riches, and make his name great.
With all of these guaranteed rewards, wouldn’t it have been very easy for Avraham to listen and go? Why is this challenge considered to be one of Avraham’s ten most difficult challenges?

Some of the commentators answer that Avraham’s test was to listen solely because it was G-d’s will, not because of all the benefits that would come from it. The test was the KAVANA [the INTENT].
Avraham passed the test with flying colors, as the Pasuk attests that Avraham left solely because it was G-d’s commandment.

This is a very applicable lesson for all of us. There are many aspects of Yiddishkeit where the act of the Mitzva is very pleasurable. What separates the ‘Adult from the child’ is the kavana. Are we eating because we enjoy food, or because we need to eat to stay healthy in order to serve Hashem properly? Are we learning solely because we love the intellectual stimulation and depth, or because Hashem wants us to study His Torah and get pleasure from it? Do we look forward to Shabbos as the day when we can simply relax from our hectic schedule, or as the day that we can connect to Hashem better without all of the distractions?

These are lofty goals, but as descendants of Avraham Avinu, we have that innate spiritual DNA to rise to the occasion of doing the Mitzvos solely because it is Hashem’s will, even though we derive pleasure from them.

{Editor’s note: On this test of Avraham Avinu, Rashi explains that Avraham received a bracha for great wealth, because when a person travels, one’s wealth decreases. So Hashem gave him a bracha that he should still have wealth.
I saw a beautiful insight from Rabbi Reisman. He quotes Rav Pam who says that you see from this test that moving isn’t simple. To move from one place to another, one can lose out on many things. Staying in one place can create a tremendous salvation.
Rav Pam would often say you’re looking for the city of happiness? The city of happiness is in the state of mind. Wherever you are, be content. Be happy with what you have. Your eyes should not be looking all over the place. That is a lesson from the first test that Avraham Avinu had to move from where he was. Moving is not simple.
Let us try to be content with ourselves with what we have, and not constantly look over our shoulder to see what our neighbor has. That will hopefully help us live happier, healthier lives where we can devote ourselves to becoming greater people.
Have a happy and restful Shabbos!}