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.

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.