Lech Lecha (3a): The Journey is the Destination

ויעבר אברם בארץ עד מקום שכם

And Avraham passed through the land until  Shchem.

R' Chaim Tzchernovitzer in his Be'er Mayim Chayim asks, would it not be more simple to write that Avraham went to Shchem or that he arrived there? Passing through does not imply going towards a destination as much as it implies a sense of roaming.

The answer, says the Rebbe, is that Hashem sought for Avraham to give himself over to the process, not the final reslult. Let's explain.

Under most circumstances, traveling is seen as a means not an ends. You are going to get somewhere. However at the outset Avraham was told that he was going to the אל הארץ אשר אראך, the land that I will show you. The only thing Avraham knew about the destination was hat it will be shown to him. The travels were an ends not a means. They were intended to be a display of Emunah. "I am going where Hashem tells me."  In a sense, no matter where he was that place was the destination because the goal of listening to Hashem was being fulfilled there as well.

The sign leading to and the Kever
of R' Chaim of Tzchernovitz,
author of Be'er Mayim Chaim,
Siduro Shel Shabbos, both of wich
can be found in every Chassidishe
Shtibel

Avraham did not know where the finish line was and that was irrelevant to him. He was intentionally transient because he felt both at home and on the way no matter what stage of the journey he was on. The goal was not to reach a place but rather to be fully present in the journey itself.

This is why the Passuk explains that he wandered to Shchem. Because Avraham did not know to where he was going he did not abandon his sense of simply passing through until he was told explicitly to stop.

This is a practical life-lesson. Hashem begs of us not to be so rigid with our life plans. He sends signs along the road, hoping that we will get the message. Obviously that message is different for every individual, but the goal is the same. Hashem wants our only GPS to be for us to constantly ask ourseves, "Is this Ratzon Hashem?" Every person has the potential to connect to this level of Divine Inspiration With this guiding light leadning the way we are never self-centeredly cemented into a life plan. We become more flexible and open to receiving a higher plan.

Lech Lecha (2): Proper Star Proportions

In this week's Parsha, Hashem tells Avraham that his children will be as the stars.The Ba'al Shem Tov explained that this was not only talking about how they will grow in numbers. There is another meaning as well.

When looking from the ground towards the sky, stars can seem very small. Small glimmering specks on a canvas of black. But that is so far from the truth. The reality is that, when you go up to the heavens and check out the situation for what it really is you will see that stars are enormous beyond comprehension. Each one is a blazing powerhouse of energy.

This is also true of the Jews. By analyzing only the population count you may be mislead as to the vastness of the Jewish spirit. Only in Shamayim do they fully appreciate the true power of each and every Jew.

We should strive to see each Yid as they do in heaven and not with mere earthly eyes.

Lech Lecha (1): Faith Foot Forward

לך לך מארצך

Go from your land...

Rav Avraham Yaakov, the first Sadigura Rebbe (son of R' Yisrael of Rhizhin) taught how these words express a fundamental key in religious growth.

The palatial Sadigura Shul

The word for land - ארץ - philosophically connotes Emunah, faith. The Passuk in Koheles states והארץ לעולם עומדת, the land is ever standing. This connects to a statement of Chazal: בא חבקוק והעמדן על אחת, Chabakuk came and stood all the Mitzvos on one, namely Emunah. We see just as the land is called standing, Emunah is also referred to as standing. Furthermore, the entirety of Seder Zra'im, the section of Mishnayos dealing with the laws of agriculture is called "Emunas" because when a Frum farmer plants his crops he merely drops in the seeds and realizes that the rest of the work (the rain) is all up to G-d. ארץ connotes faith.

Emunah implies coming to grips with a reality that seems either beyond comprehension or paradoxical. I don't understand it, but I believe it anyway. The Rebbes taught that the ultimate test of Emunah comes in the form of Bitul HaAtzmius, self nullification.

Bitul, in one form, means that I look at my accomplishments and Hasagos and then say, "I'm just starting" or "I can do so much better." I'm only able to take haughty pride in my action if I feel that they are comparatively significant. But If the potential for growth in Ruchniyus is endless, then no matter how much I do it's still only the tip of the iceberg. To constantly be starting no matter how far I've come is the paradox of the spiritual ideal. This requires Emunah.

But if channeled properly it is also the greatest motivator. The inspiration engendered by the knowledge that the potential for connection to Hashem is endless is the ultimate spark required to push me forward. I'm never at the top of the mountain. The challenges, and therefore the rewards are forever developing.

The Emunah makes me move.

This is the meaning of לך לך מארצך, go from your land. Once we realize that Eretz is referring to Emunah, we can understand the Passuk in a new light. לך לך, for a person who wants to go forward and grow is must come מארצך, from Emunah. This is the message that Hashem was sending Avraham. And by telling it to him, Hashem was implanting that ideal into the spiritual DNA of his descendants. In order to grow we must believe that the path is never-ending.

Noach (2): Be a Man

"אלה תולדות נח, נח איש צדיק, תמים היה בדורותיו, את האלקים התהלך נח"

This is the legacy of Noach. Noach was a man who was righteous, wholesome in his generation. Noach went with the Lord.

All of the Sefarim HaKedoshim and the Mefarshim are busy explaining all of the nuances of this Passuk: The difference between Tzadik and Tamim, his wholesomeness in his own generation compared to that of another, walking with Hashem as opposed to before Him - there is a ton to notice.

The Lev Simcha of Ger points out that one crucial title in the Passuk goes unnoticed.

R' Simcha Bunim Alter, fifth Rebbe
of Ger and author of the Lev Simcha

In our morning Tefilos, there is a passage that says the following: לעולם יהא אדם ירא שמים בסתר ובגלוי ומודה על האמת ודובר אמת בלבבו. Forever shall a man be fearful of heaven in private and public. He shall admit to what is true and only speak truth in his heart. The Poilishe Rebbes taught us to read the passage slightly differently: לעולם יהא אדם, First and foremost be a Mentch, a normal and balanced human. Then progress to all of the Ma'alos of ירא שמים and so on.

People who are trying to grow often get caught up in "shtick". They need a lot of stuff to feel frum. There is a place for all of that. It's even true that sometimes we need a little boost to help us get into things. הלב נמשך אחר המעשה. But growth comes in stages. Yiras Shomayim is not a nullification of self, with goal of replacing the human psyche with that of an angel. Yiras Shomayim and Tzidkus and Temimus and all of the great titles are levels that can only be built on the strong foundation of being a person. A real person. Once normalcy is attained all of the gates open up.

Says the Rebbe, the same is true of Noach. In a generation replete with sub-human behavior Noach was a beacon of sanity. A world of rape and pillaging had within its ranks one moral man who sought to be healthy. From there everything else unfolded.

We often say דרך ארץ קדמה לתורה, basic morality must come before serious spiritual Hasagos. We know the world contains three basic phases, each consisting of two thousand years. The first two thousand are referred to as the שני אלפים תותו, the two thousand abysmal years. They concluded with Noach. The next phase is the שני אלפים תורה, two thousand years of Torah, which means Godly awareness. This begins Avraham Avinu.

The first stage of anarchy ends with Noach, who prepares the world to receive Avraham. This is the hidden meaning of דרך ארץ קדמה לתורה.

In the same way that that we re-read לעולם יהא אדם, so too shall we re-read our Passuk. אלה תולדות נח, נח איש. Noach's legacy was that he was a Mentch. After that he was also a Tzadik and Tamim. But his most memorable accomplishment was his being and איש. He was the man.

Noach (1): Man's Leading Role

The Sfas Emes asks a question that is central to understanding the whole Noach story: Hashem is omniscient, He knows everything. If everything is revealed before Him, then Hashem already knew from the time of creation that the whole world would be wiped out and restarted with Noach. If this was known, then why not just start with Noach and his family the first time? What is the need to start with Adam HaRishon, watch the whole world deteriorate and the hit the reset button?

Chazal say, גדול מעשה צדיקים יותר ממעשה שמים וארץ, the actions of the Tzadikim are greater than the creation of earth. Why is this so? Chazal explain is many places that by doing the right thing we take part in the ongoing process of maintaining the world.

For example, in a general sense Chazal explain that the world was created with עשר מאמרות, ten G-dly utterances to give good reward to the Tzadikim who upkeep such a nuanced world. We see that the Tzadikim are considered a key part of the what keeps the world turning. Even something as simple as reciting the passage of ויכולו on Friday night allows one the honor of being considered a partner in the creation of the world.

Hashem is the בורא עולם, the creator of the world. But, He implanted within us a soul, a חלק אלוק' ממעל, a Divine Spark that emanates from His Essence so-to-speak. That spark gives us the opportunity to become creators of the world right alongside HaKadosh Baruch Hu Himself. The actualization of this potential is the greatest Kiddush Hashem because it demonstrates Hashem's presence within man.

This is the secret of גדול מעשה צדיקים יותר ממעשה שמים וארץ. More than Hashem wants to create the world, He wants to show us that we too are capable of being creators. We can ascend to such heights.

This is why Hashem chose to make the world twice. The first time around was only there to show Hashem as the Designer of reality. But that brought us Noach who was meritorious enough to take an active role in starting the world again. Hashem created the world the first time, and brought us a Noach to teach us גדול מעשה צדיקים יותר ממעשה שמים וארץ. 

Hashem wants us to know how potent our actions are. Everything we do adds a stroke of color on the fabric of life. We are not in the back seat of history, passively letting it unfold before us. By instilling within us a soul Hashem puts us in the driver's seat and reveals to us our integral role in the unfolding of the the universe's story.

A Thought From R' Tzadok (4c): Flexible and Happy About It

We have been explaining (here and here) that true growth and pleasure comes from a place of inner calm. אז תתענג על ה - Then shall you derive pleasure in the Divine. And where can Divine be pin pointed? In the קול דממה דקה. 

The word ענג is derived from the letters ע-נ-ג which can be reformed to spell: "נע ג" Roaming among three. What does this mean?

The Sefarim HaKedoshim explain that the many Kochos HaNefesh breakdown into three main lines. Three motifs: קווים. Extending, Retracting and Balance. The ability to enjoy life stems from having the three main components well built and being able to freely and flexibly weave between them, knowing how to adjust the dials and apply each sector of emotions.

A person who is stuck in one mode and responds only by upping that response mechanism, the only one he is familiar with. (For example: a melancholy person becoming depressed. Nervous person becoming frantic. Edgy person becoming maniacal etc.) A person  has mastered "נע-ג and his systems of interaction consist of proper, non-extreme fluctuations is more calmly cope with life's challenges and embrace life's little (truer) pleasures. This is because he is adjusted to adapt and appreciate nuance. The appreciation of nuance comes from being tapped into the קול דממה דקה. 

Nothing is more at peace than the willow tree who has just enough bend in its bark to transform a storm into a swaying dance.

This is a lifetime's work.

(שלשת המאמרים בענין הנ"ל מבוססים חלקי על צדקת הצדיל ס' סח' ועל ספר דע את עצמך פרק ה)

A Thought from R' Tzadok (4b): Here Comes the King

We explained (here) that the soul finds pleasure in the constant and calm, not like the body that thrives on thrills. This is because the body is earthly and therefore temporary. On the other hand the soul is godly and therefore everlasting.

The Gemara relates a story about how Rav Sheishes (who was blind) got up to go and greet the king who was coming through his town. On the way he met a heretic. The heretic asked, "Why do you come at all?  You can't even see him?" Rav Sheishes replied, "I can sense him better than you." They went to the appointed location and waited. With great noise and theatrics a battalion approached. The heretic said, "Here comes the king." Rav Sheishes replied, "Not yet." A second brigade approached with even more fanfare, "Now he is certainly coming." Rav Sheishes answered, "Now he is certainly not." This repeated itself a third time and the same exchange occurred between them.

Then the scene reached a certain euphoric calm... Then Rav Sheishes said, "Now the king appears." And so it was. The Gemara explains that we can learn from earthly kings as a parable to the King of Kings.

A sensitive ear hears that the three platoons and then the appearance of the king parallels, לא ברוח ה', לא ברעש ה', לא באש ה', - ואחר האש קול דממה דקה. 

Radical spurts of spiritual growth cannot last. That is attaining a connection to the soul in the style of the body. Erratic religion is on a short fuse. Real growth is done in an organized way. Slowly but surely.

A third installment coming soon...

A Thought from R' Tzadok (4a): Quiet Pleasures

'אז תתענג על ה - Then shall you shall derive a pleasure in the Divine.

How is godly delight found?

When Eliyahu HaNavi ran to the desert to complain to Hashem about the Jewish people Hashem makes him experience gale-winds. But then He says, "'לא ברוח ה" - Hashem is not in the raging wind. Then there was tremendous sounds and the ground shook, but "'לא ברעש ה" - He is not in the earthquake. Next, a raging fire appeared, but "'לא באש ה" - He is not in the inferno. Finally a small sound of stillness emerged. Where is Hashem? "קול דממה דקה" In the slightest of expression.

We are all looking to enjoy ourselves. But we are made of two components: Body and Soul, each with a very different perspective on pleasure.

Bodily pleasure is found extremes: A new, crazy food, substance, location or activity. The problem is that just as the body is temporary, so too the pleasure it seeks are flash-pleasures, not slow-burning and long lasting investments. Therefore when the glare of the new, crazy food, substance, location or activity runs out the body craves something even newer and crazier.

The body enjoys loud sudden burst of pleasure because it itself is loud and sudden. It comes into this world for an inconsequential seventy years, does a bit of moving and shaking and then passes on. The Soul, on the other hand, is quiet. It was long far before the body and will eternally outlast it. The soul is a חלק אלוקה ממעל - A godly revelation in this world. And just as Hashem appears in the קול דממה דקה, so does the soul. That is its natural habitat.

More on this to come...

Simchas Torah/V'Zos HaBrachah/Bereishis: For the Love of it

Simchas Torah is a unique day in that we complete our yearly cycle of reading the Torah and start again right away. It would have been understandable to make one joyous occasion for the Siyum and a different Chag for the Haschlacha, the renewal.

The Torah ends with the word ישראל, which makes the final letter ל, and as we all know the Torah begins with the word בראשית, with the first letter being ב. Many of the Sefarim HaKedoshim teach that what links together the Torah in a cycle is its last letter reconnecting to its first. The result is that the hook that holds the whole Torah together is לב - heart. Chazal have already hinted to this through the famous adage of רחמנא לבא בעי, The Torah requires heart.

This is because the learning of Torah is qualitatively different than the acquisition of any other school of knowledge in the world. Each kind of study is an ends tרחמנאo a means. Therefore upon its completion the knowledge to sought to be applied. A law student completes his coursework and immediately enters the job market. The Torah certainly is practical, but learning is and ends not a means. The endeavour of Limud HaTorah is essentially valuable.

This requires love of the subject matter. The law student doesn't re-enter school when he graduates. But us, the עמא קדישא learn Torah out of love, out of a deep desire to connect to something real and holy. Thus, the moment we "complete our coursework" we begin it again.

This is why the hook of the Torah is לב. This is why רחמנא לבא בעי, the Torah requires heart. The completion of the Torah and the restarting of its study must come together. The learning of Torah needs to come from a place of love or there will be no inspiration to start again.

Hoshana Rabah 1: The Underdog's Day

We have been taught by Chazal that the various components that make up the Arba Minim represent different types of Jews. The Esrog, with both taste and scent parallels the Jew who is learned and has good deeds. The Lulav, with only its good taste represents the simple Jew who carries out Mitzvos without knowing much. The Hadas, who only provides a pleasant smell symbolizes the Jew who focuses more on ideas, concepts and study. The Aravah seems to be the lowliest. It has neither smell or taste to its name and corresponds to the Jew who is both unlearned and devoid of Mitzvos.

And then we arrive at Hoshana Rabah. The climax of Chagei Tishrei. Who, all of a sudden is the star of the show? The simple Aravah! The Magen Avraham brings down that there are those who take the Aravah bunch and preform full-fledged Na'anuim on them! Would it not be more sensible to conclude these lofty days with a Minhag revolving around the Esrog? Surely it is the grandest of the Arba Minim.

R' Shmuel Borenstein,
the Shem MiShmuel

The answer, says the Shem MiShmuel emerges by fully understanding the date of Hoshana Rabah. Hoshana Rabah is the twenty-first of Tishrei. But being as the world was really created on the twenty-fifth of Elul (man was created on Rosh HaShanah) - that makes Hoshana Rabah the twenty-sixth day of creation.

It is well known that the Gematria, the numerical value of Hashem's name י-ה-ו-ה is twenty six. Chazal explain that this name is an abbreviation of the phrase היה הוה ויהיה, that Hashem was, is and always will be. The implication is that Hashem is above time. Being above time allows for Hashem to be unmoved by the reality of cause-and-effect. With out a before or an after there is no longer room for causality. This is a profound and deep idea.

If Hashem is, in truth personally unaffected by our actions (rather they effect us and how we perceive our relationship with Him. But He Himself remains unchanged) then there is no difference between the "Esrog-Jew" and the "Aravah-Jew" in the eyes of the Lord. For there is a certain level of reality where actions are of zero consequence and the simple reality that the soul is Jewish is adequate.  On this day, the twenty-sixth of creation, the day of י-ה-ו-ה, all Yidden can stand equally before Hashem. And thus the Aravah is the center of attention. We learn that every Jew is essentially equal and is provided with a unique opportunity to thrive.

Succos 4(b): Upward Bound

We explained in a previous post that because we are ensuring that life is being drawn down into the world through the Na'anuim, we shake the Lulav as we draw it towards ourselves to reflect the core idea that life is expressed in movement. But what about the shaking that we do as we extend the Lulav forth? The drawing of the Lulav back to ourselves connects to what we are receiving from the experience, but what is the meaning of when we send it forward? 

The Pasuk calls Am Yisrael חבל נחלתו, Hashem's Rope of Legacy. One basic level of explanation is that we represent HaKadosh Baruch Hu throughout the generations. Rav Chaim Volozhiner in Nefesh HaChaim brings another meaning: The Jewish soul is much "larger" than its seat in the body. It passes through all levels of creation. Just as with a rope when one end is whipped the wave moves all the way to the other end, so too when a Jew does an action in this world the effects pass through the whole spirit and are felt throughout the universe. חבל נחלתו. 

The Vilna Gaon explained an extremely deep idea based on the Zohar to connect this idea to the shaking of the Lulav. 

The Mekubalim taught us that the universe has four basic levels of elevation, each more sublimely spiritual than the next. Furthermore, as we we Daven we elevate our souls through these 'Worlds' during the four main segments of the Tefilah. The Brachos with which we start the Davening correspond to the first level. Pesukei D'Zimra the second. Kriyas Shema connects to the third, and Shmoneh Esrei parallels the highest and most elevated of all.

Now listen to something amazing. The first section of the Tefilah has eighteen Brachos (sixteen of Birkos HaShachar and two more for Birkas HaTorah.) The central passage of Yehi Chavod in Pesukei D'Zimra mentions Hashem's Name eighteen times, as does the Shema itself. And as its name implies the Shmona Esrei is comprised of eighteen original Brachos. Each one of the four sections of Tefilah is an eighteen step ladder than brings our souls up to the peak levels of existence.

In our prayers we ask for life and all of the things to make it worthwhile. The structure of Tefilah is such that when we arrive at the top we are tapped in to the source of where existence comes from and we are empowered to draw down the energy to receive that which we need.

A Jew's actions penetrate the whole Briya. We send shockwaves through the universe - and that is the meaning of חבל נחלתו. We send sparks of power and meaning to the highest peaks of creation. Previously we mentioned that the eighteen shakes of the Lulav (three times in six directions) parallel the vertebrae of the spine. Now we see a different manifestation of the eighteen Na'anuim it taps into the spiritual ladder that is the essence of prayer.

What emerges in summation of these two ideas is the following: The eighteen outbound Na'anuim are the rungs that lead to the source where Bracha, Shefa and Chiyus can be accessed. The eighteen inward Na'anuim is the vital movement that represent receiving that life force.

Succos 4(a): Pulsing with Life

The Gemara says that the Lulav ensures good weather by preventing Evil winds and precipitation, but why do we need to specifically shake the Arba Minim to accomplish this?

Movement implies life. It is the intrinsic sign that Chiyus still permeates a being. A pumping heart and a heaving chest tell us that someone is alive. A baby must kick and scream to prove its vitality. Death is called being laid to rest. It would follow that the more life we feel the more inspired and driven we are to more. This is the meaning of חבל נחלתו, we are sending shockwaves of lifeforce throughout the Olamos.

We know that the Lulav represents the spine. Its shape makes that obvious. Rav Yitzchak Issac Chaver draws a scintillating imagery based on the Zohar. We shake the Lulav a total of eighteen times. Three shakes for each of the six directions. These eighteen Na'anuim amazingly parallel the eighteen vertebrae of the spine.

The Jew is unique in that he "Shuckles" (see here, or better yet see here). It is the unique meditational sway that implies a spiritual experience is being felt and something is being received from above. When a Jew learns and he is a receptacle for the Eitz Chayim of Torah the eighteen vertebrae of the spine begin to respond in the form of a Shuckle.

So too, when we shake the Lulav we are changing the weather. The weather is the lifeblood of the world. This is Chazal's cryptic way of saying that we are drawing down Shefa and Chiyus (the life-giving forces that allow us to thrive and grow). The shaking of the Lulav is like the Talmid Chacham as he learns. It shakes in a reflection of receiving life.

More layers of depth on this to come...

Succos (3): A Lulav Menatality

The Gemara tells us that the point of the Lulav is to prevent רוחות רעות וטללים רעים, Evil Winds and Evil Dew. This is not just a way of effecting the forecast. R' Tzadok HaKohen explains that it personal as well. A רוח is not only translated as wind, the word means spirit or drive as well. The רוח רע that is also referring to our wills and desires. And just as טל, dew falls with no work from the world below and it simply falls by itself, so too man is filled with subconscious thoughts that are beyond his comprehension and deeply effect him none-the-less. The nullification of the evil dew is to say that the Lulav has the ability to penetrate to the subconscious and purify the psyche.

Succos (2): The Waters and Me

We know that Chazal are very excited about the joy of the Simchas Beis HaShoeva. "One who has not seen the Simchas Beis HaShoeva has not seen joy in his life". The following basic explanation is given: On the second day of creation G-d separated between the upper waters and the lower waters. The upper waters remained spiritual while the lower waters formed our oceans and rivers.

The waters designated to be in this world protested, "We too want to be in front of King!" They were saying that being created so close to Hashem only to be sent away makes their existence no longer worth while. The consolation that they were given was the unique time of year - Succos - when they were brought up on the altar and returned to be "in front of the King". The Simchas Beis HaShoeva is the actualization of that age old promise and as such is a cause for great joy.

Really?! This celebration comes to negate all other happiness in life? "One who has not seen the Simchas Beis HaShoeva has not seen joy in his life" is a pretty dramatic statement. Let the water dance, but what does this have to do with me?

Rav Hutner in the Pachad Yitzchak explains that the separation of the waters is the source of man's struggles and accomplishments in this world. The Passuk says about the second day of creation, "חלק מעשיו ומלך עליהם", He divided His creations and became King over them. Yet the Passuk of the sixth day says, ה' מלך" - Hashem became King." Yet  it was on this day that man was created. Man, the only creation who chooses Hashem as King (as we experienced on Rosh HaShana).

Chazal say that these two creations of the Kingdom are connected one to the other. Separating the higher waters from the lower waters gave the lower waters the opportunity to struggle and fight their way back. The satisfaction of coming close after having been pushed away is far deeper than always being close. And the honor and pleasure that Hashem receives from such an elevation makes everything worth while.

Says Rav Hutner, man as well is created from higher and lower waters. We are soul and body. The descent into this world is traumatic for the soul. It too cries out, "We want to stand before the King! Why send us away?" נח לו לאדם שלא נברא. This is the sound of the Shofar that we blow on the day man was created - Rosh HaShana. The Shofar blasts are described as "Genuchei Ganach" and "Yelulei Yalil", moaning and wailing (see this very connected article). The soul as it is thrusted into the earthly realm complains just as the lower waters did.

But when we see the powerful significance of the waters returning upwards, and the unique pleasure that Hashem receives from their struggle to come home, all of a sudden all of Olam HaZeh makes sense to us too. Man too can ascend to great heights. And the levels he reaches are so much greater because of what he has to overcome to achieve them.

Life is hard, but it is through the struggles that the soul is empowered to exclaim that it too demands to stand before the King.

(You can here a two-part Shiur on the whole Ma'amar here and here. Highly recommended!)

Succos (1): Easy Money

The Gemara tells us that the nations of the world ask Hashem for a Mitzvah so that they may receive some reward as well. HaKadosh Baruch Hu says, "I have an easy Mitzvah: Succah!"

This is perplexing in that we don't regularly regard Succah as a particularly easy Mitvzah. The preparation is difficult and laborious. In a decadent society such as ours, unpacking the hammers, nails and boards and climbing ladders is way out of comfort zones. This is the so-called "easy" Mitzvah that the Goyim are supposed to cash in on? Is this some kind of joke?

Rav Moshe Wolfon: Mashgiach of
Torah Va'Daas, Rav of Beis Medrash
Emunas Yisrael and author of the
Emunas Itecha series as well as many
other Seforim

HaRav Moshe Wolfson Shlit"a answers with a simple parable: Let's envision to ourselves the most backbreaking labor we can imagine. We'll take dragging five-hundred pound boulders two miles to a site where they must be broken down into pebbles with no electrically powered equipment. Sounds pretty hard. This is to be done all day for the whole week. As the weekend comes the laborer is handed his pay of twenty-two million dollars. All of a sudden all of that crushing work sounds pretty appealing. For all of that money the stress doesn't seem so overbearing anymore.

שכר מצוה בהאי עלמא ליכא - There is no reward in this world for a Mitzvah. The physicality of this realm cannot contain within its confines the pleasure reaped from even one good deed. Take the most laborious Mitzvah you can think of and it sounds like pie in contrast to the reward received for it.

This is why Succah is called the מצוה קלה, the easy Mitzvah. This seemingly strenuous Mitzvah isn't really such a big deal if your goal is to get a payday. When the Goyim come asking for a Mitzvah this is the one they get.

This teaches us the important lesson that Chazal have already told us: that we should weigh the שכר מצוה כנגד הפסידה, the effort and investment of the Mitzvah against the returns on that investment. Armed with this knowledge we can inspire ourselves to do Mitzvos that seem otherwise out of our reach and continue to do the ones that we already carry out with a hightened level of Simchah!

Yom Kippur (4): Regretting for Realh

כי קרוב אליך הדבר מאוד בפיך ובלבבך לעשותו

For the matter is very close to you, in your mouth and heart to do it.

There are Rishonim who explain that this verse is a reference to the Mitzvah of Teshuvah. If this is so then we need to understand how Teshuvah is close. Close implies relevant and practical, but our feeling is that Teshuva is so hard! What approach to Teshuva creates a feeling of בפיך ובלבבך לעשותו?

A Talmid of Rav Volbe ztz"l and a
true Ba'al Mussar in our day:
Rav Reuven Leuchter

Rav Reuven Leuchter shlit"a zones in on the aspect of Teshuvah called Charatah, which means regret. Regret, by definition means the feeling of loss at something that could have been achieved or accomplished. Most of us don't regret not touring the North Pole being as it is not a realistic possibility. If a person is not a billionaire then it would be silly for him to be filled with remorse over not donating piles upon piles of wealth to the poor. Everyone can understand that. Yet when it comes to a Mitzvah like Talmud Torah people have Charatah for not finishing כל התורה כולה - the whole thing! There is some sort of stigma that people have to do Teshuvah for not reaching ultra-sublime levels of sanctity. The apologize for not doing things that were anyways well beyond their reach. What's the use in feeling bad over things like that? That cannot be the essence of Charatah.

When I feel comfortable in my Avodah, when I'm cruising and feeling like I'm doing the right thing I don't feel the need to compare myself to Tzadikim who are well beyond me. I'm doing the best I can and that's what's expected of me. But all of a sudden when Teshuvah-season comes around I feel the need to say על חטא that I wasn't Rav Moshe Fienstein this year. How unreasonable is that?!

Real regret is looking at a situation I was in fact involved in and noticing how I could have been better. Me, with my strengths, in the situation put in front of me and me alone. Charatah has to be relevant. It has to be real. It has to apply to the realities of my life. And that is the meaning of כי קרוב אליך הדבר מאוד. Teshuvah has no implications of becoming "that guy", rather Teshuvah means how I could have been a better me, and forging a plan to actualize that higher self.