Weekly Story: Simchas Beis Hashoeiva Part #3

by Rabbi Sholom DovBer Avtzon 

As noted this is the third installment of a farbrengen by Reb Yisroel Friedman a”h during a Simchas Beis Hashoeiva farbrengen on  sukkos.  As always your comments and feedback are greatly appreciated.

— 10 —
Taking Care of Hashem’s Child

One of the mashpi’im in Lubavitch was Reb Michoel Der Alter.17 Although he wasn’t the greatest maskil (understander of Chassidus), nevertheless every fiber of his being expressed Chossid. 

Once the yeshiva was experiencing extremely severe financial difficulties, and the administration was trying to figure out how to cut down on expenditures. One of the administrators mentioned, “Perhaps we should let go of Reb Michoel.” The Rebbe Rashab said, “He might not be able to explain every concept of Chassidus to the talmidim as well as others; however, his very presence shows them what is expected from a Tomim. And for that reason itself he deserves a full salary.”

One day, when Reb Michoel was davenning and was in middle of reciting birchos krias shema, he stood up from his place and went over to one of the younger talmidim and asked him if he had already drank some milk that day. (According to another version, he asked him if he had money to fix his torn shoes). 

The student, who was also in middle of davenning replied with a nod of his head that he had. But he was baffled. He couldn’t understand: How could the mashpia talk in middle of birchos krias shema,? It says clearly in Shulchan Aruch that one is not allowed to speak then, even if it is to answer amen to a brocha. And here the mashpia spoke about something that had no connection whatsoever to davenning. So that for sure was forbidden.

Some time later, he gathered the courage and asked Reb Michoel this question.

Reb Michoel answered: Why may one not talk in middle of birchos krias shema? Because one is then discussing about the greatness of Hashem, how He created the heavens and earth and is constantly recreating them. So the person is declaring that there is nothing besides Hashem, and it is therefore forbidden to go and talk about something else.

But when one attends to the needs of Hashem’s child – which includes every Jewish person – that in itself is an expression of Yichuda Ila’a – the greatness [and indeed oneness] of Hashem. – That is not considered an interruption! 

Obviously this is not to be construed as permission for one to interrupt in middle of davenning and speak to another Jew. Reb Michoel acted in this way this one time only because he saw an extreme necessity in doing so. The situation was akin to a doctor who may interrupt his davenning in order to revive someone who fainted.

On a side note, not only would you be serving Hashem better if you constantly review Shaar Hayichud VeHaEmunah, but it would be healthier for you as well.

— 11 —
What Were We Created For?

The Gemarah says that he who becomes angry is as if he served avodah zorah. The explanation given to this statement is as follows; the only reason one becomes angry is because he feels, lets say, that someone is hurting his livelihood. For example, one may bemoan, “That person opened a competing store a block away from mine. If that is not bad enough, that person was previously unemployed and I took him in and trained him in this business. And how does he show his gratitude? By trying to put me out of business!!”

On the surface, you can’t blame this person for being upset or even more than just being upset. However, if he would feel that everything comes from Hashem, than he wouldn’t be angry or upset. “It is not that person who is challenging me; it is the will of Hashem. So even if I succeed in convincing or pressuring him to move to a different location, it would not change a thing. If Hashem wants me to lose some of my income that is what will happen, even if there would no competition. And if His will is that I will not suffer any loss, I will continue to prosper even if that person opens his store directly across the street from me. It is not my business mind or personality that enabled me to succeed; it is the blessing of Hashem.”18

This concept can be applied to so many other things in life. “He insulted me.”19 Or “Why did that person receive the promotion and not me?”

Present at this farbrengen are both talmidei hayeshiva and yungerleit who were once in yeshiva although they are no longer there. If you would realize that everything is from Hashem you wouldn’t spend so much time catching up on the latest news and so on. You would understand that Hashem is in charge of the world and not you and your friends, so instead of discussing how all the politicians should act, you would spend that time learning more nigleh and Chassidus.

As mentioned, Sukkos shares many of the same points and concepts as Rosh Hashanah and Yom Kippur, but on Sukkos they are revealed. So now, on Sukkos, it is an appropriate time to clarify something of the previous days. 

During the Aseres Yemei Teshuvah, we say hamelech haKodosh (the Holy King). What is the connection between a king and kodosh, which also means separated? If a king is separated from his people, what kind of king is he?! As our chazal tell us, a king without a nation is not a king! 

But Rosh Hashanah is the day of binyan hamalchus (“building” and declaring Hashem’s rulership and kingdom over the universe). So we are saying that in essence Hashem is higher than the world and the world is completely insignificant compared to Him. He is separated from the world and the universe isn’t tofes makom (it has no place before Him). 

But His desire was to create people so that they will transform the world into a dwelling place for Him, and for that reason, He lowered Himself down to create us and everything else that exists in the universe. 

Nu so tell me: Did the aibishter create you for the sake of checking out the news on seven different websites? (Obviously we are only speaking about the “permissible” sites; the other ones don’t exist by talmidei hayeshiva.) Or perhaps He wants you to spend that same “extra time” to learn a Blatt Gemara, a chapter in Shulchan Aruch, or a maamar Chassidus?

I am just asking….

— 12 —
Mitzvos in the Days
of Moshiach

Let us return to what we were discussing before. Avrohom Avinu didn’t fulfill the mitzvos in the same manner as we do. As is well known, before mattan Torah it was impossible to transform a physical, materialistic object into a holy one. As the Zohar states, when Yaakov Avinu took off the bark from the branches and placed them in the troughs of water in front of the sheep, he was fulfilling the spiritual concept of the mitzvah of tefillin. However, after that was accomplished, the branches remained branches; they didn’t become holy. So they could be used or discarded together with other branches. And this is true by all the mitzvos that our forefathers fulfilled. So we see that they fulfilled mitzvos differently or on a different level than we do.

Based on this concept we can explain a difficult topic discussed in the gemara. There is an argument if we will continue to be obligated to fulfill all the mitzvos in the days of Moshiach, may it be speedily in our days. The obvious and glaring question is, how can there be an opinion that the mitzvos will cease to exist at that time?! isn’t one of the principles of our faith that the Torah is eternal and will never change?! So everything in the Torah is eternal, including the requirement to fulfill all of the commandments!

But the explanation is as follows: There are different components in a mitzvah. The first part of any mitzvah is that this is the will of Hashem and I will fulfill it regardless if I understand it or not. This is the meaning of what our sages said, “If there would be a commandment to chop wood, we will be wood-choppers.”20 In other words, the reason we do a mitzvah is only in order to fulfill the will of Hashem.

Then there is another aspect found in every mitzvah: to elevate the Jewish nation. As our sages teach us,21 Hashem wanted to refine the people of Israel, and therefore He gave us many mitzvos to enable us to accomplish this.

However, once Moshiach comes and the spirit of impurity will no longer exist, there will no longer be a need to refine the Jewish people. At that time, mitzvos will be preformed only for the purpose of fulfilling His will. That is the meaning of the opinion that the mitzvos will remain in the days of Moshiach, because after all, the mitzvah will always remain the will of Hashem.

The other opinion argues, because he is discussing the elevation that is accomplished through the fulfillment of the mitzvos. He therefore says that when Moshiach will come the mitzvos will only need to be preformed on a spiritual level, on a level that is above the physical, since all physical aspects will have already been elevated to the highest plateau possible. Our fulfillment of the mitzvos then will be similar to how the angels would have fulfilled the mitzvos had the Torah been given to them as they requested, (if not for the fact that Hashem told Moshe to explain to them why the Torah must be given to Human beings).

— 13 —
Korban Versus
a Hartzeke Davening

This also gives us a deeper understanding of a prayer that we say during tefillas musaf of every yom tov: Then [when Moshiach comes] we will bring sacrifices as Your will commanded. 

Now, let us contemplate on this for a moment. In your opinion, what would you say is more desirable to Hashem? A Jew pouring out his heartfelt feelings to Hashem while davening for hours, the way Reb Itche Der Masmid and other great Chassidim did, or for us to take a calf, sheep, or goat and burn it on the mizbei’ach? At first glance, many would respond that a greater connection to Hashem is accomplished through the davenning of these great Chassidim than is accomplished by bringing a sacrifice.

But no! Our chazal tell us that davening nerely takes the place of a korbon (sacrifice). Only when we are not able to bring a korbon, do we substitute it with davening. And therefore once Moshiach will come, we will do the real thing: We will bring sacrifices and burn them on the mizbei’ach once more.

The reason why burning a korbon brings about a greater connection to Hashem is because its burning represents the total nullification of a physical entity. This is something that even davening cannot accomplish. Yes the great chassidim of yesteryear davened with tremendous fervor; they felt completely humbled in front of Hashem. However, as much as they nullified themselves, they nevertheless remained an entity, and often an important one at that.

Hashem’s will is that it should be declared that there is no entity besides Him, and this as mentioned is symbolized through the burning of the korbonos. So in the days of Moshiach, we will fulfill the will of Your commandment as You desired it to be done with total and complete nullification – the bringing and sacrificing of the korbonos.

Perhaps this is also the reason why we say tachanun after the shemoneh esrei. Logically one might think that the confession of a person’s shortcomings should be said before he stands in front of Hashem and offers his requests. But perhaps the reason it is said only afterwards is as follows: Only after a person reached the highest level possible for him to recognize G-dliness, only then does he realize that his accomplishments aren’t as great as he thought they were. In fact, he now realizes the deficiencies that exist in his service to Hashem. Then and only then can he say tachnun in earnest.

— 14 —
Go Out of Your Comfort Zone

When our chazal describe the mitzvah of Sukkah, they express it with the expression, “Leave your permanent residence and enter a temporary dwelling.” Obviously a temporary dwelling place is a proper and precise description of a Sukkah. But why do they preface it with the words, “Leave your permanent residence?” Why is it important to first leave your permanent residence in order to be able to enter the Sukkah?

Perhaps we can explain this with a well-known thought of the Frierdiker Rebbe (printed in Likkutei Dibburim).

The Navi22 tells us that after the bnei Yisroel (the Jewish people) celebrated the dedication of the Beis Hamikdash, that was built by Shlomo HaMelech, they returned to their tents, in joy and good spirits.

The commentaries ask: This took place in the days of Shlomo Hamelech. During his reign, the power and wealth of the Jewish nation were at their zenith. Indeed in Parshas V’Zos Haberacha, when Rashi explains the great blessings with which Moshe Raibbeinu blessed the bnei Yisroel, he states that many of them were fulfilled in the days of Shlomo. So tell me, in what type of housing did bnei Yisroel live in during the years of his reign? Did they live in tents or in villas (or at least in houses)?

Everyone can understand that they lived in nicely built houses. So why does the possuk refer to them as tents?

The Frierdiker Rebbe answers this question with a story of the Maggid of Mezeritch. 

A visitor once came to the Baal Shem Tov. After the Baal Shem Tov answered his question or request, the Baal Shem Tov said, “Can I ask you to deliver a letter (that I will now proceed to write), to my dear talmid (student), HaRav HaGa’on etc. Reb DovBer of Mezeritch.

The person was pleased to have an opportunity to do something for the Baal Shem Tov, and he replied, “With pleasure.” He would have done it even if he would need to go out of his way; all the more so now, as as he was passing through Mezeritch anyway on his way home. 

Entering Mezeritch, he went directly to the largest shul and asked, “Can someone tell me where the great sage and scholar HaRav DovBer lives?”

Everyone looked at him in amazement and replied, “There is no great sage in our town by that name.”

“That is impossible,” he replied. “The great tzaddik, the Baal Shem Tov gave me this letter to give to his talmid the great scholar HaRav DovBer. He said that he lives in this town, so this must be so!” The townspeople shrugged their shoulders, not knowing what to say.

The traveler went to another few shuls and repeated his question, but in each place the answer was the same: there was no great sage in that town with tis name. So he thought, perhaps this great scholar is also extremely humble and therefore no one knows him as HaRav HaGa’on etc. So he began asking, “Is there a Reb DovBer living in this city?”

Hearing the question this way, a few individuals replied, “Yes there is a Reb DovBer living here. He is an excellent melamed for our young children. His house in on the outskirts of the town.” Saying this they gave him directions and off he went.

Arriving at the house, he was taken aback by the extreme poverty. Not only was there mud at the entrance of the house, but once he entered he saw that there was barely any furniture inside. The same board that was used as a bench for the students to sit on while learning would be placed on taller blocks of wood to form a table.

Introducing himself, he gave the Maggid the letter and watched in amazement how the Maggid took it and read it with extreme excitement and devotion. As he was preparing to leave, he couldn’t contain himself and expressed his shock by saying, “I have never seen anyone with so little furniture.”

Reb DovBer smiled and replied, “My dear friend, and where is your furniture?”

Surprised by the question, the person answered, “My furniture is obviously at my home. If you will visit my house you will see my furniture. Obviously, when one is travelling, he doesn’t take his furniture with him.”

“The same is with me,” replied the Maggid. “In my home, I have all the ‘furniture’ one needs.”

Seeing his bewildered expression, the Maggid explained: “This world is only a temporary place; we are here for only a relatively short period of time, so I don’t have my furniture here. But in the World to Come, there I have my furniture.”

Now we can understand what our chazal meant when they said, “Leave your permanent residence and enter a temporary dwelling.” Every person has his boundaries: this is what I do, this is where I go, and so on. In other words, my days are structured, after all I am no batlan, and my day is organized in an orderly manner. After I wake up in the morning, I go to the mikva, prepare to daven, daven properly, and go to my job.At the end of the day I come home, help the children with their homework and studies, eat, relax, and daven mincha and maariv with a minyan. In addition to my personal shiurim, I participate in a few shiurim a week. Boruch Hashem everything is good. My life is structured in a beautiful way, and I am not in doubt what I should be doing, everything is Boruch Hashem going as planned.

The Yom Tov of Sukkos tells us, “Yes, things are good and in fact they might be great; but you can and should reach higher and go out of your comfort zone.” You are comfortable with what you do because everything fits into your schedule. But you don’t want to join another shiur or perhaps even give one yourself, because you think “This is too much for me; I cannot accomplish that.” In Chassidic terminology this is called a makif: something that is above and beyond you. 

On Sukkos the four walls of the sukkah surround us; in Chassidic terminology this is also a makif. But while the mitzvah of Sukkos is to shake the lulav in all directions, after each shake one brings it to the heart. This symbolizes that the avodah of Sukkos is to bring (to be mamshich) the makif and internalize it until it becomes part of you (b’pnimiyus).

Simply said, those levels that we considered above and beyond us – a level that I thought I can’t maintain – should become our norm.

— 15 —
I Was Or Wasn’t Created

We will conclude with a yesodisdi’ke (fundamental) thought of the Rebbe. At the end of Meseches Kiddushin, the Tanna says “I was created to serve my Master.” There is a second version of that saying: “I have not been created, if not to serve my Master.” What is the difference between these two versions? Seemingly, both of them are relaying an identical message – that a Jew was created to serve Hashem.

But the truth is that there is a world of a difference between these two sayings. The thought of the first saying is that I was created and I have a mission which is to serve Hashem. But the underlying basis of the person’s thought process is, “I was created.” I am a metzi’is (an entity). Now what is this entity required to do? To serve Hashem. But even when he serves Hashem he remains an entity of his own. As the Rebbe said, the Hebrew word for “world” is Olam, which is related to the Hebrew word helem, which means concealment. So you can have a world, even a Torah’dike world and even a chassidishe world, but at the end of the day it is still a world which conceals on elokus (G-dliness).

But the second version is telling a person to attain much more. It is informing us that the proper premise is “I wasn’t created.” The obvious reaction to that is, what do you mean that I wasn’t created? Don’t you see that I exist; I am walking, talking and doing things? So we continue: Yes, that all is true. However, the reason you exist is only that the Creator can be served and if not for that need you wouldn’t be here.

So let’s realize that we were sent here by Hashem to fulfill a special mission, and that is the only reason He created us. However, Hashem gave us bechira (free choice), and we can therefore mistakenly think that we exist as a seperate entity. 

A freilichen yom tov to everyone, and may we takeh reach a higher level, each person from where they presently are.

 A Taste of Chassidus 

Bayou Hashmini Atzeres Tiheye Luchem 5734

Concerning Shemini Atzeres the possuk states Atzeres Tiheye Luchem – it should be a gathering for you. 

So if the possuk says it should be for you, obviously it isn’t for others, just as every other mitzvah is only for bnei Yisroel. 

However, when the midrash explains these words, it gives the following analogy; a king made a feast that lasted for a week for all his citizens, and then he said to his close friend, please remain here for another day, so that today’s celebration is exclusively between I and you. From this we see that there is a place for others to be there as well (as in fact they participated in it for an entire week), but Hashem decided that He desires to be only with Bnei Yisroel.

So the question is, why does the possuk imply that there is no place or thought that others be there, while from the midrash it is clear that originally others were treated equally as the king treated his friend, but then the king decided to be connected only with hid friend.

The answer is the possuk and midrash are referring to two different aspects of bnei Yisroel. 

As is known that before Hashem began the process of creation, He had created two things. Our Neshoma and the Torah. So when it comes to the Neshoma there is nothing similar to it, not even the loftiest angel, and therefore nothing has to be excluded; it is only for bnei Yisroel. That is the aspect that the Torah was referring to. 

However, there is a second aspect to every person and that is the physical body of the person. 

On the surface every human body is similar to each other. We all have the same organs and blood vessels. (The only differences are in height, weight, appearance etc., which are not the essence of the person.)

So the midrash is informing us, that even when we are discussing the body of a Jew, where one can claim there is no difference between us and other people, Hashem states, I chose and desire your presence with Me, and others are not there.

This is what Chassidus explains that when we say Atah Vichartunoo – You have chosen us, it is speaking about our body and not our neshoma. Since the concept of choosing is only when you have two similar items to choose from, for then you would have the benefit you need from either one. However, if they are not similar you would be forced to take one and forgo the other one, as the other one does not serve you present need. So you were forced to choose it and it is not you who decided to choose, but the circumstances caused your decision. And that is not what we call free choice. So by the body of a Jew there is something similar, but nevertheless Hashem chose our body and made it holy. Whereas when it comes to the Neshoma there is nothing similar to it, so you can say Hashem chose it as that was the only thing.

While one may understand this conceptually, they may ask what is the practical application of this concept?

On Simchas Torah, (the day after Shemini Atzeres (and in Eretz Yisroel it is the same day)), we begin reading and learning parahas Bereshis.  In the first possuk the Torah informs us that Hashem created the Heaven and Earth. Heaven refers to spiritual aspects, while Earth refers to physical aspects.

The Torah is telling us, that even when we do normal or earthly things, such as eating and working, they should be done to serve Hashem. 

One eats in order to have strength to daven, learn and fulfill Hashems mitzvos. The reason we work is in order to be able to raise our family to be connected to Hashem and to help others who are less fortunate than us. 

This is the meaning of the words Kol Maasecha Lshem Shmoyaim – All your actions should be to Honor Hashem, as well as the saying Bchol Diruchecha Duehu – In all your ways, you should Sanctify Him. [The meaning of these two phrases and the differences between them is explained in length in my book Reb Binyomin Kletzker.

Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeiim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com.