Khal Bais Yitzchok Drashah Draws Huge Crowd By Yosef Gesser

One of the highlights of the pre-Pesach season in the Flatbush Jewish community is the annual Shabbos Hagadol Drashah of Klal Bais Yitzchok delivered by its much-beloved mara d'asra, Rabbi Dovid Goldwasser. The drashah took place this past Shabbos Parashas Metzora, 7 Nisan/April 12 at Edward R. Murrow High School. Yidden walked in from outlying areas as well to attend this kiddush Hashem.

The Rav began his drashah by noting that preparations for Pesach are taking place on the heels of various tzaros that have rocked Klal Yisrael recently – in Eretz Yisrael, in the United States and in Europe. In addition, many people presently face daunting challenges in their private lives.

He cited Chazal who tell us that on Pesach, which is the chag ha'geulah, the festival of redemption, one in enjoined to regard himself as if he had come out from Mitzrayim. Yet, the Sefas Emes tells us that the inyan of geulah applies at this time not only on a communal level but on a personal one as well. This zeman gives a person the potential to extricate himself from his own personal "Mitzrayim," each with its attendant hardships. We see from here that Pesach is a time of hope and encouragement for the individual as well as for the klal.

There is a custom mentioned by the Shelah to kiss the matzah and marror before eating them, to show the simchah and the chavivus (preciousness) with which we approach these mitzvos. Hagaon Harav Yitzchak Hutner, zt”l, commented that while this custom in regard to the matzah is readily understandable since matzah brings to mind our redemption one may wonder why it applies to marror which represents the bitterness of Egyptian bondage. He explains that kissing the marror implies kabbalas yissurim b’ahavah, acceptance of suffering with love. Such willingness on the part of those undergoing adversity will serve as a powerful zechus which can cause the yissurim to be lessened or even removed.

Rav Goldwasser noted that in passage “Matzah Zoh” in the Haggadah we read that Bnei Yisrael left Mitrayim with matzos since upon Hashem’s revelation that the time of redemption was at hand they had to leave imminently and had no time to allow the dough to rise or to prepare other provisions. We learn from here that when considering a worthwhile undertaking, we should be careful not to be overcautious, burdening ourselves with questions and calculations and thereby risk losing a valuable opportunity. An example of this is the irrelevant, foolish questions people ask in regard to a shidduch possibility or not attending a shiur because of minor inconveniences. Bnei Yisrael’s hasty exodus from Mitzrayim is a model for us to avoid overcomplicating our lives and thus missing opportunities.

On Echad Mi Yodei’a in the Haggadah, the Rav quoted Hagaon Harav Elazar Shach, zt”l, who said that the words Echad Ani Yodei’a and Shnayim Ani Yodei’a which refer respectively to knowing Hashem and knowing the Torah, represent everything a person needs to know; all else is nonessential.

He related that a yungerman once came to Rav Shach with the idea that the Rosh Yeshivah should get involved with a scandalous situation. The Rosh Yeshivah asked him, “Why is it that you are aware of this and I am not?” While Rav Shach was unsparing in the guidance he provided Klal Yisrael, he felt involvement with this particular matter would be unnecessary and a distraction from the ikkar – Torah and avodas Hashem.

Rav Goldwasser spoke about how the wonderful middah of savlanus (patience) enhances one’s life. Fathers sometimes wish to convey lengthy, profound divrei Torah at the Seder, and have little patience for their children’s more elcmentary Torah thoughts they were looking forward to share. The father should muster the patience to give the spotlight to his children even if he won’t be able to cnvey all that he prepared, he said.

In a similar vein, the Rav spoke about how important it is to be mevater (give in) to others in daily situations and insisting on “one’s rights.” This could be in shalom bayis situation or even when drivers contend over a parking space. To illustrate the tremendous zechus that is generated when one is mevater to another, the Rav related that in a certain shul two bar mitzvah bachurim were erroneously scheduled to lein on Shabbos Parashas Yisro of that year. Shortly beforehand, after both bachurim had spent months preparing, the mistake was discovered. Fortunately, one bachur volunteered he would step aside and let the other read the parashah.

Several years later this bachur who gave up the honor found himself in the hospital with his mother who faced a critical medical situation. A decision had to be made with the input of daas Torah.

That Friday Hagaon Harav Elyashiv, shlita, entered that very hospital for observation where he would remain for Shabbos. It was the week of Parashas Yisro and someone was needed to lein for Rav Elyashiv. Having once carefully prepared this parashah the bachur volunteered for their privilege and was accepted. After leining for the Rav, the bachur was able to speak to the Rav about his mother’s predicament and came away with a psak and a brachah for her full recovery.

Rav Goldwasser commented that Hashem never forgets a commendable deed and always pays back at some point in time.
As every year, the Rav concluded with a request for assistance in providing Yom Tov provisions for the families in need.

The drashah was dedicated in part by Kosher Palace of Avenue U in Brooklyn.

ACCURATE PREDICTIONS

The Haggadah states: “The Torah speaks of four sons, one wise, one wicked …” HaGaon Rav Yisroel Lubchansky asks: Why does the Hagaddah identify the son as a chacham-- wise? It would seem that the title of tzaddik, as the opposite of rosho, would be more appropriate.

Chazal tell us in Mesechta Tamid 32a, “Who is truly wise, one who sees what will happen in the future.”

The Alter of Kelm states that Chazal’s use of the word “sees” indicates that the wise person not only thinks about and contemplates the outcome of his actions, but actually visualizes – sees in his mind’s eye -- the consequences of his deeds.

The Tshebiner Rov adds another facet to this thought, alluding to the gemara (Nedarim 30b), which discusses an oath that is made to abstain from that which doesn’t yet exist, i.e. an unborn calf. The Tshebiner Rov explains that some people actually perceive the future as already existing in the present, unlike others to whom the future is a nebulous haze. To the person who is wise, that which exists in the present, and that which shall be in the future, converge as one.

In addition, states the Yosher Mesilah, one needs to “see” his deeds as well as the path along which his endeavors will take him. The deed, in and of itself, may be good; however, he may observe, upon reflection, that its direction will ultimately lead him astray.

In fact, the Kochvei Ohr comments that if one was indeed able to deliberate with a clear mind, concentrating on the Yom HaDin and the rewards or punishments decreed upon each individual at that time, he would then have no need to study any mussar seforim. However, in truth, we all become so preoccupied with our daily concerns that we are unable to completely focus on this concept. It is, therefore, incumbent upon us to engage in the inspirational study of mussar, because one who is vigilant in picturing the future as it relates to himself and his deeds will be better equipped to refrain from doing an aveiroh.

Rabbeinu Yonah explains in Shaarei Teshuvah that man’s urgent desire for something is what prompts him to do wrong, for example to steal a piece of bread because he is hungry. Although he is understandably aware that he may very well be brought to justice down the road and be penalized more than the stolen piece of bread is actually worth, he nevertheless commits the offense. The reason, concludes Rabbeinu Yonah, is because he did not in fact visualize the retribution in a concrete and real manner.

Similarly, the mishnah states (Avos 3:1) “Look at three things and you will not come into the grip of sin: Know from where you came, where you are going, and before Whom you will give justification and reckoning.”

The chachamim used the loshon of “histakel – to look,” rather than “to reflect”. The reason is because we are obligated to look at life from a Torah perspective, and to see it as if it was clearly in front of us.

That is how the tzaddik became a chacham. The rosho, however, is not interested in looking. He acts impulsively, in the here and now.

This is one of the distinguishing characteristics of our gedolei Yisroel, describes R’ Yecheskel Abramsky. They can look into the distance, and they can see more than the other people. The nation of Israel consults with its Torah leaders, like a person who can’t see from far and asks his friend, “Can you see that over there? Can you read it for me?”

It was during 1948, after the Arabs had captured the Old City, and the Yidden had been taken into captivity, including the Brisker Rov and his family.

Suddenly the phone in his home rang, and the person on the other end stated he was calling on behalf of the Israeli government. They had run out of ammunition, and they were considering forfeiting Yerushalayim and offering to negotiate with the Arabs.

The Brisker Rov responded, “What will you say to them? That you want peace? They will realize that you are greatly disadvantaged. When they hear that they will kill out all the inhabitants of the city. Do not say anything to them at all.”

The government listened to the advice of the godol. That day there was no fighting at all; the guns were silent. The Jews couldn’t fight because they actually had no ammunition to use.

The next morning a tremendous arsenal of ammunition was sent through the Czechoslovakian government, and the Jews were once again well equipped to fight the war.


Note: The annual Shabbos HaGadol drasha, given by Rabbi Dovid Goldwasser, is open to the entire community and will take place this Shabbos, April 12th at 6:00 PM. The drasha will be held in the Edward R. Murrow High School, located on Avenue L between E. 16th and E. 17th Street in Midwood, with ample seating for men and women. Mincha will follow at Khal Bais Yitzchok, 2016 Avenue L.