Being in Pursuit By Rabbi Dovid Goldwasser

Tzedek tzedek tirdof l’maan tichye v’yorashto es ha’aretz … (Devarim 16:20) – Righteousness, righteousness shall you pursue, so that you will live and possess the Land…

The obvious translation of these words is that a person must pursue “tzedek” – to seek ways that will enable him to increase righteousness and tzedakah in the land.

However, the Ben Ish Chai undertakes to comprehend the true meaning of the word tirdof – to pursue, which usually indicates a lashon of hisnagdus – opposition and conflict, and why the word tzedek is repeated twice.

Lifnim Mishuras HaDin: Yesterday By Rabbi Dovid Goldwasser

R’ Moshe Chaim Luzatto, likewise, in the fourth chapter of Mesilas Yesharim, cites that Yaakov was brought to task over the fact that he hid Dinah from Eisav. The act is categorized as “lamas meirei’eihu chesed – he holds back kindness from his fellow” (Iyov 6:14). Yaakov was certainly not permitted to arrange a marriage between Eisav and Dinah, as Eisav was a mumar, and Yaakov was prohibited from giving his daughter in marriage to an am ha’aretz. Moreover, if he wanted Dinah to marry someone else, Yaakov was certainly not obligated to give Dinah to Eisav in marriage. Nevertheless, notwithstanding the fact that Yaakov acted in accordance with the Torah (as stated in Pesachim 49b) he did not proceed lifnim mishuras hadin – go further than the halacha requires. If he would have allowed Dinah to marry Eisav, he would have performed an extraordinary chesed for his brother Eisav, by offering him the opportunity to improve. What is more, Yaakov failed to be pained by the reality that his brother Eisav was a rosho and he, Yaakov, could have improved his brother’s lot by permitting him to marry his daughter, Dinah.

An Added Element of Kedusha By Rabbi Dovid Goldwasser

This is also the explanation given for the gemara in Nedarim that states that the Bais Hamikdash was destroyed because Klal Yisroel did not recite the brachos preceding their learning of Torah. Although they fulfilled the core mitzvah of limud Torah, they were remiss in imbuing their learning with that extra spirit and energy to bring it to a higher plane. Their kavanos in learning were uninspired by an input from their soul, obviating the necessary fulfillment of kedoshim tiheyu. The neglect of that mitzvah is what brought about the destruction of the Bais Hamikdash.

Developing the Innate Kedusha By Rabbi Dovid Goldwasser

Similarly, Chazal tell us in Bava Metzia 30b that Yerushalayim was destroyed because the courts ruled by the laws of the Torah – they only did exactly what they had to do, v’lo ovdu lifnim mishuras hadin -- and they didn’t do any more. They were not motivated to exert themselves on behalf of others in Klal Yisroel.

Ostensibly, this is difficult to understand, for we are saying that despite the fact that the courts followed the law, Yerushalayim and the Bais Hamikdash were destroyed for lack of a generous spirit.

But if we explain this aveiroh in the context of the transgression of the mitzvah of kedoshim tiheyu, one can easily comprehend the judgment in the gemara. By circumventing the very reason for their creation, Klal Yisroel violated a basic tenet of the Torah which demands the development and nurturing of their innate kedusha and their continual ascent to higher levels in spirituality. In fact, this ability to attain a level of kedoshim tiheyu is only given to human beings; it is not applicable to malachim, angels.

You Shall Be Holy By Rabbi Dovid Goldwasser

The mitzvah of kedoshim tiheyu enjoins one not to indulge in excess, even in those activities which are permissible by Torah law. Accordingly, if one does not temper his actions it is possible he may be a “novol b’reshus haTorah – dishonorable within the parameters of Torah.” In such a case, then, the individual is faulted in Shamayim and is considered worthy of severe punishment, because he has failed to understand the significance of man as a part of Hashem.

In the Sefer Machsheves Mussar, Maran HaRav Shach states that the manifestation of kedoshim tiheyu is defined by man’s aspiration to elevate himself higher, to reach a loftier spiritual pinnacle. The objective of our existence is not merely to abstain from wrongdoing; rather, the purpose of man is to strive for the ideal of kedoshim tiheyu. It is for this reason -- the fact that he is no longer exerting a determined effort to attain a level of “kedoshim tiheyu” – that the ben sorer u’moreh warrants such a severe punishment.

The Rebellious Son By Rabbi Dovid Goldwasser

The Talmud in Sanhedrin in discussing the matter of a ben sorer u’moreh -- a thirteen-year-old son who rebels against his parents and steals from them -- states that there never has been in history, nor will there ever be in the future, such an occurrence. Chazal explain there that this incident was cited in order for us to learn about it, expound on it, and receive reward for doing so.

The Ramban (Rabbi Moshe Ben Nachman, 1194-1270) was one of the greatest and most influential Rishonim, distinguished in both halacha and hashkafah. He introduces an interesting concept with regard to this matter.

The Ramban explains that there are two sins for which the ben sorer u’moreh deserves punishment. One punishment is incurred for cursing his father and mother and rebelling against them, which we can understand. The second punishment is for being a glutton and a drunkard, an act that transgresses the mitzvah of kedoshim tiheyu – you shall be holy (Vayikra 19:2).

Our Relationship with HaKadosh Baruch Hu By Rabbi Dovid Goldwasser

So too, says the Chofetz Chaim, is our relationship with Hakodosh Boruch Hu. We pray, “Avinu malkeinu -- our Father, our King. have mercy upon us. Give us to understand and to be wise. Enlighten our eyes with the Torah and with yiras Shamayim.”

Hashem is a merciful king and wishes to grant our request. However, we don’t come to collect payment. There is no one to blame. It is as if we were talking in our sleep – sometimes our ears do not hear what our mouth is speaking.

Similarly, we daven to Hashem every Shabbos for “… zara di lo yifsuk v’di lo yivtul mipisgamei oraysa – children who will neither interrupt nor cease from words of Torah.” We have to make sure that our ears are listening to what our mouths are saying.

A Lack of Communication By Rabbi Dovid Goldwasser

The Chofetz Chaim relates a parable of a poor person who exerted himself to get a contribution from a wealthy man. He sent many different messengers to ask the wealthy man for an audience. Then he himself went to the rich man to ask him to have rachmanus. The rich man agreed and set up an appointment to meet the poor man the next day in his office, at which time he would grant him his request.

A week went by and the man did not show up. When the two met again, the poor man repeated his plea, and asked the rich man to have rachmanus and lend him the money he needed.

The wealthy man replied, “I never rescinded on my promise. Come to the office tomorrow.”

To his surprise, the poor man didn’t show up the next day either. The wealthy man was puzzled. Who or what could be thwarting the poor man from keeping the appointment?

The Destruction of the Bais HaMikdash By Rabbi Dovid Goldwasser

HaGaon R’ Yosef Sholom Elyashiv shlita suggests that the difficulty here is not why no one could answer Hashem’s query. It is important for us to clarify what was the cause of this generation’s downward spiral, of their spiritual decline that they did not recite these brachos.

The answer is that the men, the fathers, devalued the importance of the Torah. Outwardly it appeared as if the Torah was being studied and the mitzvos were being performed. In truth, however, the transmission of the Torah to the second generation had been compromised because the initial attachment and love for the Torah was no longer extant. The fathers’ warmth for Torah had diminished, and therefore the children could not longer accept the Torah with the same enthusiasm. The ideal of (Yeshayah 59:21) “u’dvorai asher samti b’ficha lo yomushu mipicha umipi zaracha … My words that I have placed in your mouth shall not be withdrawn from your mouth and the mouths of your children …” was disregarded. Ultimately, with each subsequent generation there was a spiritual deterioration which finally led to the destruction of the First Temple.

Respect for Torah By Rabbi Dovid Goldwasser

With this concept, the Sefer Divrei Aggadah offers an understanding of the destruction of the First Bais Hamikdash. Hashem asked the Bnai Yisroel (Yirmiyah 9:11) “Al mah ovdoh ha’aretz – why was the Bais Hamikdash destroyed?” No one knew how to answer the question, despite the fact that the nation had transgressed the three severe aveiros of giluy arayos, shefichas damim and avodah zarah – immorality, murder, and idol worship.

Our sages tell us that Hashem’s answer, “Al azvam es torasi – they forsook My Torah,” actually refers to the reality that the people did not recite Birchos haTorah before they engaged in Torah study. The Ran in Mesechta Nedarim explains that they lacked the proper veneration for the Torah, and therefore did not see the need to recite the obligatory blessings.

The Importance of Torah By Rabbi Dovid Goldwasser

The pasuk in Devarim (6:7) states, “V’shinantam l’vonecha v’dibarta bam … -- and you shall teach them to your children and you shall speak of them.”

The Vilna Gaon once commented that this small paragraph of Krias Shema contains all of the Aseres HaDibros – Ten Commandments. For example, the first dibrah (commandment) of “Anochi, I am your G-d,” is represented by the words “Hashem Elokeinu Hashem Echad,”. We learn that the commandment of “Lo Sirtzach – one shall not kill,” is alluded to in this parsha with the word “v’shinantam – and you shall teach your children.”

How is this parallel drawn? The Sifri states that one who does not teach his son Torah it is as if he has murdered him. Whether or not the person intends to do so, or is aware of the repercussion of his inaction, the ultimate result is equivalent to murdering his child. One could compare this to the animal who loves her young and holds it closely and hugs it so tightly until the life is squeezed out of the baby animal.

The Relationship between the Body and the Soul By Rabbi Dovid Goldwasser

So too is the relationship between the neshamah and the guf of Klal Yisroel. Every mitzvah that the neshamah wants to perform is controlled by the guf. The hands have to take action in order to wear the tefillin and to light Shabbos candles; the feet have to take the steps in order to go to bais medrash. If the physical body consents to the will and the bidding of the person’s neshamah then he can fulfill the mitzvah. However, if the guf does not cooperate, the neshamah will not enjoy any benefit.

An Agreement By Rabbi Dovid Goldwasser

A wealthy man, looking for a shidduch for his only daughter, was keen on a particular bachur who was outstanding in Torah and middos. The father of the bachur, however, lived in a distant city, so the rich man sent his luxurious carriage so that they could make the arrangements in person.

However, when the two men met, the father of the young man was unwilling to agree to the shidduch. The wealthy man then offered him a huge sum of money to win him over. “If you will agree to the shidduch now, I will give you 400 additional zuz.” However, the father of the bachur was not amenable.

The father then turned to the young man himself and convinced him to agree to the shidduch, which he did. The shidduch was formalized without the consent of the father. After they had signed the tena’im, the father of the chosson approached the rich man and asked him for the 400 zuz. The father of the kallah said, “I promised you that money only if you would assent to the shidduch; now that the agreement has already been formalized and signed without your haskamah I don’t owe you anything.”

A Setting for Kedusha By Rabbi Dovid Goldwasser

The question that is obviously asked is: What reason was there for not disclosing the site of the Bais HaMikdash to Dovid? Mefarshim offer various answers. Some say that had Arnon found out that the Bais HaMikdash would be built on his land, he would have demanded a large sum of money for the property. Others suggest that the nations might have been motivated then to erect avodah zarah on that location in order to invalidate it as the future site for the Bais HaMikdash.

The Sefer Ta’am Vo’Daas proffers a profound thought. He explains that the makom hamikdash was going to be the holy place where the Shechinah would dwell. Such a high level of kedusha that would be appropriate for the concentration of the Divine Presence could only be achieved with the input of deep soul-searching, toil, and hard work. Thus, Dovid HaMelech exerted every effort in order to find and create a site suitable for this kedusha. In fact, that is why Dovid was resolute about paying Arnon “kesef molei – the full price”. When Klal Yisroel is concerned and troubled in their effort to establish a makom kadosh, that in itself merits the dwelling of the Divine Presence, the Shechinah.

The same is true concerning the performance of mitzvos. One can only merit a mitzvah by exercising yegi’ah, hard work, in order to reach his goal. The gratification of the neshamah is dependent on the effort and willingness of the guf.

The Site of the Bais HaMikdash By Rabbi Dovid Goldwasser

In discussing the makom hamikdosh, the posuk tells us (Devarim 12:5), “Ki im el hamakom asher yivchar Hashem Elokeichem – only at the place that Hashem, your G-d will choose.” The Torah does not state exactly where that place is. With respect to this observation, the Gemara in Zevachim 54 states, similarly, that when Dovid and Shaul were going to build the Bais HaMikdash they did not know the exact designation for its location.

Divrei HaYamim (I, 21:16) relates the sequence of events in which the site of the Bais HaMikdash was revealed to Dovid HaMelech. “Dovid raised his eyes and saw the angel of Hashem standing between the earth and heaven, with his sword drawn in his hand, stretched out over Yerushalyaim. David and the zekeinim, who were covered in sackcloth, fell on their faces.” Dovid HaMelech found himself at the threshing floor of Arnon HaYevusi. The angel of Hashem then told Gad, the Navi, to instruct Dovid to erect an altar to Hashem at that place. The pesukim continue that Dovid then approached Arnon and requested, “Give me the site of the threshing floor so that I may build an altar to Hashem in it. Give it to me for the full price ….” Although Arnon insisted that he wanted to give his land to Dovid at no charge, Dovid refused the offer and gave Arnon gold shekels weighing six hundred.