Thursday, October 16, 2008

Giving Joy to Hashem By Rabbi Dovid Goldwasser

R’ Chaim of Sanz came to visit the Zhikover Rebbe, who was not well. The Rebbe said to R’ Chaim, “Mechutan, please be mispallel for me that I should have a long life.”

The Sanzer asked him, “Why do you want to remain in this lowly world? Wouldn’t it be better to be in the olam ha’elyon?”

The Zhikover answered, “But a person has to come up there equipped.”

The Sanzer answered, “Halevai, that all the Yidden would be prepared like you are.”

The Zhikover pleaded, “Sanzer Rov, have mercy. I cannot leave my children without parnassah, chas v’shalom.”

“And if you live,” said the Sanzer Rov, “what will you do for your children? You will try to see that they are set up in this world. I promise you that I will make sure that they all have what they need as if you were living.”

The Zhikover answered, “Mechutan, when I sing during the Yomim Noraim, “Ein kitzvah l’shenosecha – Your years are limitless,” it causes a great simcha in the Upper World. All the Heavenly Hosts dance with great joy in Shamayim. If I will not be here in this world that nachas ruach (pleasure) that I give to the Heavens will cease.”

The Sanzer Rov then said, “If that is so, then I have to pray that you have an exceedingly long life, in order that this great nachas ruach should not end.”

With that, the Sanzer Rov took leave of the Zhikover Rebbe and went to be toivel (immerse) in the mikvah. When he returned he told the Zhikover, “I have davened for you to live a long life.”

And so it was. The Zikhover had a refuah shleimah and regained his former strength.

Wednesday, October 15, 2008

A Reciprocal Love By Rabbi Dovid Goldwasser

The Gemara in Brachos 6 tells us that Hashem wears tefillin and queries, “So what is written in His tefillin?” After all, our tefillin contain various chapters professing our love and devotion to Hashem; surely those are not Hashem’s tefillin! The Gemara explains that, in fact, Hashem’s tefillin contain four chapters expressing Hashem’s reciprocal love for us, such as “Who is like Your nation, Yisroel”!

The Medrash explains that the lulav alludes to our love for Hashem, while the succah proclaims Hashem’s devotion to us that He housed us in booths in the searing hot desert. It is therefore fitting that in the Torah, written by Hashem, the mitzvah of succah which represents Hashem’s love for Klal Yisroel should take precedence. While in the Torah Sheb’al Peh, written by the Yidden, the mitzvah of the Arba Minim, which expresses our great love for Hakodosh Boruch Hu, comes first.

Tuesday, October 14, 2008

The Four Species By Rabbi Dovid Goldwasser

Similarly, the lulav and esrog characterize our position in life. The Talmud tells us in Taanis that we declare before Hashem that just as these species cannot exist without water, so too our existence is contingent on the essence of life derived solely from Hashem.

An interesting aspect is noted relative to the mitzvos of the Yom Tov of Succos. In the Torah, Hashem commands us first about the mitzvah of the Four Species (Vayikra 23:40) “Ulekachtem lachem bayom harishon pri eitz hadar … and you shall take for yourselves on the first day the fruit of a citron tree … .” Then (Vayikra 23:42) we are directed to dwell in the succah, “Basuccos teshvu shivas yamim – you shall dwell in booths for a seven day period.”

In contrast, when we study the Oral Law (Torah Sheb’al Peh), e.g. Mishnah, Rambam, Shulchan Aruch, the mitzvah of succah precedes the elucidation of the mitzvah of the Four Species. Why is this so?

Monday, October 13, 2008

A Temporary Dwelling By Rabbi Dovid Goldwasser

As we celebrate the joyous holiday of Succos, it is interesting to note how the various mitzvos we perform are a means to facilitate our spiritual growth and clearly define our true purpose of life in this world.

The gemara in Mesechta Succah 2a expresses the mitzvah of sitting in the succah as “one should leave his permanent dwelling and reside in a temporary dwelling.”

In fact, the yom tov of Succos is known as “zman simchaseinu – the time of our rejoicing.” Rationally, then, such a practice could be upsetting rather than increasing our state of joy. However, our sages explain that this exercise is intended to teach us the true perspective of Torah life. The individual who imagines that this world is a permanent dwelling can never experience true inner joy, for one who is steeped in the vanities of this world cannot enjoy true simcha. It is only the person who realizes that this world is a temporary residence, and prefers to completely exert his life to coming closer to Hashem, he will be able to feel genuine simcha.

Sunday, October 12, 2008

Our Aim By Rabbi Dovid Goldwasser

Suddenly, a blood-curdling cry tore through the forest, and the hunter saw a lion crashing through the trees directly ahead of him. Realizing that his very life depended on his accuracy in hitting the target with only one attempt, he slowly positioned his last arrow in the bow and carefully aimed his weapon.

Forty days of rachamim and selichos have passed. As we get to tefillas Ne’ilah on the holy day of Yom Kippur, those special days set aside for our teshuvah are coming to a close. We have expended all our arrows being mispallel to Hashem and supplicating Him, however we are not certain about the measure of our success. The sifrei chaim and the sifrei meisim are both open, and our lives depend on the precision of our avodah of Ne’ilah. That is the last arrow remaining in our stockpile and every member of Klal Yisroel wants to guarantee that his tefillos prevail.

Saturday, October 11, 2008

Our Fears By Rabbi Dovid Goldwasser

In the Sefer Hirhurei Teshuvah, a parable is cited from the Maggid of Lublin concerning the import of the moment when we reach the juncture of Ne’ilah in our tefillos of Yom Kippur.

A hunter who was traveling in the forest lost his way and with each further step he wandered deeper into the dense woods. All he had with him for protection was his quiver of arrows, with his bow in hand. Afraid of a wild animal that could jump out at any moment, he jumped at every rustle and noise that he heard.

When the trees stirred rather loudly, he shot an arrow in that direction, hoping to waylay a tiger that might jump through the branches. However, when he approached the trees he saw that some large withered branches had fallen off the tree.

He walked a little further and heard the leaves crunching behind him. He turned and shot another arrow, but when he looked for the arrow he found it had become trapped very high up in a tree.

As the wind blew through the trees, he heard strange sounds, and again he pulled an arrow from his quiver to eliminate whatever danger lurked in the dark. By now the hunter was so frightened that he kept plucking arrows from his cache, until he realized that he only had one more arrow in his possession.

Friday, October 10, 2008

Maintaining our Holiness By Rabbi Dovid Goldwasser

Ne’ilah marks the concluding tefillah of Yom Kippur. In the Shemoneh Esrei of Ne’ilah we entreat Hashem, “… v’chasmeinu b’sefer hachaim – and seal us in the Book of Life,” replacing the version we recited throughout the Aseres Yemei Teshuvah of “… v’chasveinu … -- inscribe us.”

The Sefer Mo’adim B’Halacha asks: Why do we make this change, and what is the implication of the word “v’chasmeinu”?

He explains that usually when one would send a letter they would affix a seal on the outside of the envelope to ensure that nobody tampered with the contents of the letter and it would arrive to its destination intact.

When we come to the tefillah of Ne’ilah we have already progressed through forty days of teshuvah. We have performed the avodah of Elul, Rosh Hashanah, the Aseres Yemei Teshuvah, and almost completed the entire day of Yom Kippur. At this point we have purified our souls, elevated our spiritual level, and feel closer to Hashem than at any point during the year.

The pasuk in Tehillim (24:3) states: “Mi yaaleh b’har Hashem – who may ascend the mountain of Hashem.” When we do merit to achieve a lofty spiritual level, the nisayon (challenge) is to maintain that holiness. So we pray to Hashem that the achievements we have attained over the past forty days should remain untouched and intact, and we should be able to continue along this same derech throughout the year.

Thursday, October 9, 2008

The Need to Forgive By Rabbi Dovid Goldwasser

The Mishnah in Yuma (8:9) declares that the sins of a person are not forgiven on Yom Kippur unless he has appeased his friend. In reverse, explains the Rambam in Hilchos Teshuvah, one should not be cruel and spiteful; he should be magnanimous and pardon his friend.

HaGaon R’ Chaim Brisker once issued a judgment against a butcher. In a temper, the butcher furiously lashed out against him, calling him a “thief and a murderer.” The butcher was so outraged that he could not be calmed down until R’ Chaim strongly rebuked him.

That Yom Kippur eve, before the chazzan began to recite the Kol Nidre, R’ Chaim approached the butcher and asked for his mechilah. The butcher, still angry, refused to forgive him.

R’ Chaim then assembled three people, as is cited in the Shulchan Aruch, and in their presence once again asked the butcher for mechilah.

Why did R’ Chaim persist in trying to appease the butcher? After all, R’ Chaim had been absolutely correct in reprimanding the butcher. In fact, aside from publicly humiliating the tzaddik and gaon, each accusation that the butcher hurled at the gaon incurred for him personally another serious violation of the Torah’s commandments. It was actually incumbent upon R’ Chaim to prevent the butcher from continuing with his diatribe.

R’ Chaim, however, was concerned that the butcher had been publicly humiliated by his admonishment and wanted to be vindicated for that transgression before the onset of Yom Kippur.

Wednesday, October 8, 2008

The Art of Forgiving By Rabbi Dovid Goldwasser

They asked him, “Who are you? Have you performed any extraordinary or exceptional acts in your life?”

The man was totally perplexed and answered, “I am a simple person. I cannot imagine any reason why these miracles occurred.”

The tanna’im pressured him to think again and reevaluate what deed could possibly have merited such a phenomenon. He said, “There is only one thing I can possibly think of. Before I go to sleep each night, I make sure to pardon any person who may have wronged me in any way or been hurtful to me. In addition, the next day I try to find a favor I can do for that person who wronged me, so that he will perhaps become my friend.”

“Indeed,” replied the tannai’im, “in a way you are even greater than Yosef HaTzaddik. When Yosef’s brothers tried to harm him, he repaid their evil with good, but they were his own brothers, his family. You are repaying good to people who tried to hurt you, and are not even members of your own family.”

Tuesday, October 7, 2008

The Power of Forgiving By Rabbi Dovid Goldwasser

Our chachamim teach us that at this time of year it is especially important to forgive others and to ask others to be mochel (forgive) us. A forgiving nature earns the individual the unique merit that Hashem, in turn, is mochel our sins and transgressions.

There is a fascinating story related by the Zohar which illustrates the exceptional power of mechilah.

Two sages were walking along the road and they noticed a man resting against a wall, with his eyes closed. As they passed, they glimpsed a poisonous snake crawling close by the man, poised to strike. Suddenly a weasel appeared, and attacked the snake, killing it.

The sleeping man awoke, oblivious to the miracle that had just occurred, and resumed his journey on the road. He had only taken a number of steps when the entire wall came crashing down.

When the tanna’im (sages) observed that this individual had merited two separate miracles, they were intrigued and turned back to find out his identity.

Monday, October 6, 2008

A Cooperative Effort By Rabbi Dovid Goldwasser

Maran HaRav Shach was once walking together with his talmidim on Shabbos, and they reached the border of Bnai Brak. It was very obviously the boundary between holiness and the mundane. The godol asked his entourage, “Why is there shemiras Shabbos on this side and on that side,” – pointing across the boundary — “there is no shemiras Shabbos?”

One of the talmidim replied, “Rebbi, it’s very simple, because until here is the boundary of Bnai Brak; over there begins the boundary of Ramat Gan.”

Rav Shach answered, “That is not the reason. The reason is because only until here” – pointing to the boundary, “does the influential power of our shemiras Shabbos reach. From this point and onwards its strength is weakened. If we would be stronger and more vigilant in our shemiras Shabbos, its influence would intensify and extend to the other side where there would also be no vehicular traffic.”

Sunday, October 5, 2008

Collective Responsibility By Rabbi Dovid Goldwasser

With the Viduy of the Kohen Gadol we see that he first confesses specifically to his own sins and transgressions. Then, when he comes to confess for his family, he once again states “v’chiper ba’ado” , in order to take charge of the responsibility that he has for his family. And then when he comes to confess for the nation, he once again repeats “v’chiper ba’ado,” because every Jew bears responsibility for the actions of every other Jew.

Saturday, October 4, 2008

Accepting Responsibility By Rabbi Dovid Goldwasser

HaGaon R’ Yosef Sholom Elyashiv shlita explains that this demonstrates the proper process of viduy, confession. Generally, a person does not find anything about himself that is reprehensible, as it says, (Nega’im 2:5), “Kol hanego’im odom ro’eh chutz minega’ei atzmo – a person can see everyone else’s flaws except for his own.” The person recites the “Al Cheit”, but he doesn’t believe it really applies directly to him. The person who has worked on himself may feel that he has been weak in mitzvos, but he will not share a stake in the aveiros of others.

Friday, October 3, 2008

Viduy By Rabbi Dovid Goldwasser

In the Torah (Vayikra 16) the Viduy of the Kohen Gadol on Yom Kippur states ”V’chiper ba’ado uv’ad baiso – and he shall provide atonement for himself and for his household.” However, later the pasuk tells us, “He shall provide atonement for himself and for his household, and for the entire congregation of Israel.” After he gains atonement for himself, and his family, he gains atonement for all of Klal Yisroel. Why does the pasuk always include the words “v’chiper ba’ado -- he shall gain atonement for himself”?
Indeed, Chazal tell us in Yuma 43 that first the Kohen Gadol has to confess his own sins in order that he should be meritorious when he comes to ask forgiveness for Klal Yisroel. But after he has already confessed his sins and succeeded in attaining atonement, why does the Torah repeat “v’chiper ba’ado”?

Thursday, October 2, 2008

Our Unpaid Loans By Rabbi Dovid Goldwasser

R’ Shraga Feivel answered her: “Are we better than this Yid? Every year we stand in judgment before Hashem during the Aseres Yemei Teshuvah and ask Him to forgive our aveiros. We plead for selichah and mechilah from Hashem, and we promise to be chozer b’teshuva shleimoh. Even though min hadin we do not deserve Hashem’s forgiveness since we have not repaid the old loan, so to speak, and done a complete teshuvah, we really aspire with all our heart to change for the better and we pray that Hakadosh Boruch Hu will listen to our cry. We return with this same request, year in and year out. Despite all our promises, we continue to revert to our former ways. At this present time, this merchant wholeheartedly intends to repay all his debts. If so, are we not obligated to fulfill his request?”

They both decided to give the merchant the additional loan.

Wednesday, October 1, 2008

The Merchant’s Audacity By Rabbi Dovid Goldwasser

A merchant once came to R’ Shraga Feivel Frank to borrow a large sum of money for a certain period of time. R’ Shraga Feivel graciously consented. However, when the loan came due, the merchant did not repay his debt. R’ Shraga Feivel, as was his minhag, did not confront the merchant to claim payment.

Weeks passed, and R’ Shraga Feivel found himself in need of money. His wife recalled the large loan he had given to that merchant, and suggested that they now approach the individual whose financial situation had greatly improved. The rebbetzin went to speak to the merchant about his outstanding loan and to request payment. She was shocked when the merchant defiantly refused to return the money and the rebbetzin returned home deeply upset. R’ Shraga Feivel, with great effort, tried to calm her down.

Time went by, and the same merchant returned to R’ Shraga Feivel – not to pay back the old debt, but to request an additional loan. He promised to repay both loans simultaneously on a specific date. R’ Shraga Feivel was stunned by the audacity of the merchant and said he would have to get back to him with an answer.

When he related this experience to his wife, she asked, “How could you think about lending him more money after the way he has conducted himself, with such chutzpah? I doubt that he will pay back either loan.”