Behaaloscha - Earning the Free Gift

Why does Hashem ask us to light the Menorah - does He need our light? What is the significance of Aharon's fear of unworthiness in serving Hashem? Why did Moshe tell him 'this is why you were chosen?' If we were given free choice in order to choose the good and earn a relationship with Hashem, why do we seem to find that we are expected to realize that we can not earn that relationship?

Find out in this week's parsha podcast.

Running time: 21:12

A few thoughts

I would like to share some thoughts with you that have been running through my mind recently. My purpose here is not to give mussar, nor to boast in any way. It is only to give you some food for thought, and perhaps some inspiration. I know that if you are reading this, you probably care about your relationship with Hashem, and you look forward to the times of Moshiach, when the barriers between ourselves and Hashem will fall down, and we will be able to have the most wonderful relationship with Him. But we don't satisfy ourselves with only looking toward the future, rather, we try our best to strengthen our relationship with Hashem even now, despite the great difficulties and spiritual darkness that encompasses us. In each thing that we do, we need to ask ourselves how it is helping us in our Avodas Hashem, our service of Hashem.

At the beginning of this year, starting from Rosh Hashana of 5770, I decided that I would not look at any news sources on the internet. I felt that I was endlessly (and needlessly) looking at every news source, searching for some bit of information that would be exciting and had to do with Moshiach. Really, the motivation behind this could almost have been described as pure. I was so driven to know and see how the events leading up to Moshiach are unfolding that I needed to constantly have input on what is going on in the world. I am proud to say that I have not looked at any news source on the internet since the beginning of this year. This is not to say that I am not aware of what is going on in the world. I will look at a newspaper if it comes my way (I don't buy papers). I have seen much from following the Moshiach blogs. But I have felt so freed of the burden of having to constantly be stimulated by every news site (whether frum or not), constantly searching for something that would pique my interest.

Nevertheless, I have still found it difficult to free myself from looking at all the blogs. There is still a buzz around them, and it is harder to convince myself to hold myself back there, especially considering that these sites share my enthusiasm for Moshiach and my desire to see his advent in current events. But on further contemplation, I wonder, What is this really adding to my life? How does this help me in my service of Hashem? If I am always looking for what new way Obama is trying to subdue the Jewish people, or how Britain is getting its due for making a disparaging comment about the Kotel being part of Israel, how does this make me a better person? If I am in the middle of learning and I find myself drifting into these types of thoughts that have such a powerful pull, is this really where I should be focusing my energy?

I can't say that I have a definitive answer to these questions, and I am sure many will say, "Isn't it better to be thinking about Moshiach than thinking about some other meshugas?" But I would still like to share something with you that I came across today, in the Sefer Sifsei Chaim (Moadim Alef). At the beginning of the book, which contains the teachings of R' Chaim Friedlander, there is a section called "Derech shel Aliyah" - path of spiritual growth. This section speaks about the general approach of R' Chaim Friedlander himself in his service of Hashem, and quotes from his personal diaries from the numerous 'kabalos' - things that he accepted upon himself in order to advance in his connection to Hashem. I think it is extremely important to hear this, even if it is beyond our level, so that we can see the ideal of someone who was totally involved in service of Hashem.

He wrote the following in 1948, just three weeks after Ben Gurion announced the beginning of the state of Israel.

Sunday, Parshas Bamidbar, I accept upon myself (without a vow) until Thursday:
1. To minimize, as much as possible, any wasteful matters.
2. To hold back, as much as possible, from stating my opinion and predictions on current events.

It is my duty to remember that the main issue that I need to think about is not how it is possible to see the signs of salvation, because Hashem's salvation will come as quick as the blink of an eye if it is the time and we are worthy. Rather, the main issue for me is only how I can fulfill the purpose of this great time, how I can do teshuva (repentance) and steer away from the [negative] paths I have taken until now, and become, literally, a new being.

I think that R' Friedlander here encapsulates the proper Torah hashkafa on how we are to determine our approach to the issues I have raised. And, I want to make clear, I am not writing this to give anyone else mussar, rather to clarify the ideas for myself, and to put them out for others to hear and perhaps find inspiration in, as well. The approach is straightforward - my job is to make sure that I am becoming the best person that I can become. What I need to do is to make sure that the things that I do are aiding me in my service of Hashem. If they are detracting from that service, they should be avoided. The events that surround us certainly are momentous and cause for us to pause and take notice, but only to the extent that they aid us in becoming better people, and only to the extent that we realize we are in a time that demands a greater standard of excellence from ourselves.

In my mind, this means that if we take a look around us at the state of the Jewish people, it is easy to lay blame and say that Moshiach is not coming because of this group and that group. But I believe that Hashem does not want us to say this. I believe that Hashem wants us - those who are aware of what is really going on beneath the surface - to recognize what is going on, recognize that which is problematic with our people, and He wants us to overcompensate for the lacks elsewhere. If we are in a shul where people speak during davening, He does not want us to think negatively of everyone there, but rather, to compensate by being extra careful ourselves about not speaking during davening, perhaps even during the times that would be permitted - to overcompensate. If we know that many people are using the internet for purposes which are completely profane, we must hold ourselves to a higher standard in this regard - to be extremely careful to only use it for absolute holiness, or perhaps even to completely remove it from our homes. If we are aware that others are profaning the Shabbos, we must redouble our efforts to learn the halachos of Shabbos, to overcompensate for that which is lacking in our people.

This is what he says, "The main issue for me is only how I can fulfill the purpose of this great time." This means that I need to recognize the greatness of the time I am living in, and thereby draw myself up to a higher ideal in my service of Hashem. I need to become "literally, a new being," by raising myself to a higher standard of excellence. If my standards have become lowered as a result of my interest in that which is going on around me, I need to back off and view it in the proper perspective.

It also bears mentioning that when R' Friedlander accepted these things upon himself, he did it for a very limited amount of time, for only five days. He would then reevaluate if the idea was indeed productive, and in which way he could improve on it. This is instructive for us, because if we see that we are going in a way that is not productive for ourselves, we should not try to take upon ourselves something that is unrealistic. At the same time, we do want to effect some real change within ourselves, and this requires great self-awareness and honest reflection in order to truly be effective.

May Hashem help us to use all the tools He has given us in the right way, to only grow in our connection to Him, and truly merit to see Moshiach in our time. Amen.

Yosef's credentials

Rav Chaim Friedlander asks some incisive questions in regards to the story of Yosef's rise to power, that I believe are very instructive as to what we can expect from a true king of the Jewish people.

He points out that it is remarkable that Yosef was raised to the unbelievable height of power as Egypt's second in command in such a short span of time. He had just come out of jail to attempt an explanation for Paroh's dream, and within moments of giving him a satisfactory answer, he was made the leader of the land. How did Paroh have the confidence in Yosef to give him this position so quickly? Was Yosef the only intelligent person that was around? Giving a good 'pshat' in a dream seems a highly unlikely impetus for such a high-ranking position to be obtained. How do we understand this?

As the story continues, there is continued reason to be amazed. It is clear that the people of Egypt were completely ready (at Pharaoh's command) to do whatever Yosef requested of them. In the end, they willingly chose to be slaves to satisfy Yosef's demands. What was the reason for Yosef's mesmerizing power of the people?

Rav Friedlander notes that if one were to try to figure out how to take control of a group of people so that they would be completely subservient to their ruler, there is only one way to do so where the people serve willingly. This can be accomplished only if the ruler exhibits completely and honestly that he has no concern for himself, and that he is totally dedicated to the needs of his people.

As Yosef entered Paroh's court, the first thing Paroh said was, "I have heard you can hear a dream and interpret it."

Yosef could easily have responded and said, "Yes it is true."

Instead, he took no credit, but rather gave it to Someone else - Hashem. By continuously doing so, he showed that he was not looking for self-aggrandizement, but was truly a servant-leader. Everything Yosef did saw success, because Yosef was never looking for his own benefit, rather for the benefit of others.

In fact, at the end of the story, we find that Paroh specifically tells Yosef to send gifts to his father. Why was it necessary? The meforshim explain that Yosef was so careful never to touch anything that was not his, that if Paroh had not commanded him, he would not have sent anything to his father!

If we want to know what Moshiach will look like, we need look no further than Yosef himself, who was the quintessential Moshiach ben Yosef. His motivation was purely to act as a facilitator for others' benefit, to bring Hashem's goodness to the world and specifically to the Jewish people. Moshiach will have no thought of himself, and will only look to benefit others. He will have a tremendous חן, all will make themselves subservient to him, because they will know that he truly is subservient to them.

Moshiach's crown and Yakov's path

In a previous post, we discussed the Gemara in Sotah that talks about Yosef and his brothers going up to Eretz Yisroel to bury Yakov Avinu. The gemara describes how the children of Yishmael, Esav, and Keturah all come out to battle the children of Yakov. When they saw Yosef's crown which he had placed on the casket of Yakov, they immediately took off their own crowns, and also hung them from Yakov's casket. We explained that the crown represents the Torah of Moshiach, the transcendental aspect that Moshiach brings down into the world. The children of Yishmael, Esav, and Keturah come with their own ideologies, their own versions of spirituality, but in the end take off their crowns and acknowledge that Yosef's crown is the highest.

One of the questions I left unanswered was, What is the significance of Yakov's casket? Why is it specifically on his casket that all these crowns were hung?

As I was reading a piece from R' Chaim Friedlander on this week's parsha, the words of our Chazal came into clear focus.

In speaking of the story of the rocks that gathered under Yakov Avinu's head, Rav Friedlander searches for a deeper understanding of the hidden depths of meaning contained within it. What are Chazal coming to teach us when they said that the rocks wanted Yakov to rest his head on them? Why specifically the head of Yakov? What is it coming to teach us when it says that all the rocks were formed into a single rock?

Rav Friedlander explains that the concept that Chazal are trying to bring out is that Yakov Avinu's main role in the world was one of יחוד - bringing about unity. What this really means is that Yakov was able to find opportunities to serve Hashem in every circumstance he found himself. The entire world was at his disposal for his avodas Hashem. Thus, all the world was unified in this concept.

The rocks wanted to be placed under his head because they would then be used by the tzaddik in his service of Hashem (as he brings from the Ramchal). They joined into one rock, representing the fact that ultimately everthing is joined in unity in this concept of serving Hashem.

He brings the story that when Yakov was on his deathbed, he was about to reveal the קץ, when his Ruach Hakodesh left him suddenly. He looked up and questioned his sons if there was someone who was not on the level to receive this information. They responded and said שמע ישראל ה' אלוקינו ה' אחד - Hear us, Yisroel, Hashem our Elokim, Hashem is One. He was questioning if they were completely dedicated in every aspect of their lives to their service of Hashem. Their response was that they indeed were.

End quote of Rav Friedlander.

We see some very interesting things here. First point - Why is it that this whole story happens right when Yakov is about to reveal the keitz? Why does he specifically question their complete dedication to avodas Hashem when he can't reveal it?

It seems clear that Chazal are hinting to the fact that the entire purpose of the keitz - the times of Moshiach - is to completely involve ourselves in the service of Hashem. Not only that, but it will be clear that every single thing in creation is for that purpose. Thus, when Yakov was unable to reveal the keitz, he naturally assumed that perhaps one of his children was not completely dedicated to the concept of the times of Moshiach, and this was preventing him from giving over that information. To this they responded that indeed they were in tune with that concept.

What comes out of this is that the core concept that describes Yakov is the concept of the keitz itself and the times of Moshiach - the unity of all in the service of Hashem. Now we understand why Yosef's crown was hung upon Yakov's casket. Yakov's casket represents the perfection that he achieved when his life was complete, a perfection of the concept of unity. Yosef, who represents Moshiach ben Yosef, is the one who users in the age of this perfect understanding of the unity of creation in the service of Hashem. This is his crown - his spiritual path - which is hung upon the casket of Yakov. As long as the nations of the world retain their crowns upon their heads - retain their own spiritual paths - there is a lack of unity in the service of Hashem. When they remove their crowns in deference to Moshiach ben Yosef and place them upon the casket of Yakov, they show that ultimately there is only one way to serve Hashem, and that is by recognizing that every single thing in creation is in existence solely for this purpose.

R' Chaim Friedlander's introduction to Kol Hator

The following is my translation of R' Chaim Friedlander's introduction to the book "Kol Hator." R' Chaim Friedlander was the Mashgiach in Ponevizh yeshiva in B'nei Brak, and was the publisher of many seforim, including many of the seforim of the Ramchal. R' Friedlander also had a number of volumes of his own published posthumously by his children, and they are seeped with the Torah of the Ramchal, the Maharal, and his rebbe, R' Elya Lopian.

Kol Hator, as you will soon see, is the book that describes the Geulah process in depth, and also focuses on the concept of Moshiach ben Yosef, which we have discussed many times here at length. It is important to understand the root of these teachings, and the quality of their validity, based on those who were the bearers of the traditions themselves. Keep in mind that this introduction was written a number of years ago by R' Friedlander, who passed away in the mid-eighties. It is extremely interesting, and contains much biographical information that is probably not available anywhere else. It specifically speaks about the early history of the current Jewish settlement of Jerusalem and the surrounding areas, which dates back to the early eighteen hundreds.

Quote:

The book "Kol Hator" was originally released by Harav Shlomo Zalman Rivlin z'l twenty years ago in Jerusalem. The specific date is hard to figure out because the book was released in stages over a number of years for lack of funds. From the original version, it seems that only a few lone pieces remained in the possession of Rav Rivlin's son as well as a few of his relatives. All of these are missing pieces at the end, because of the lack of funding and inability to complete their publication. The introduction of the original publisher was not included in the first printing. I found it in manuscript form in the hands of Mr. Shmuel Rivlin. I extend my gratitude to him, as well as the other sons of the publisher who gave us permission to include it in the new edition. In this introduction, no mention is made of the biography of its author, the Gaon Rebbi Hillel, son of Rebbi Binyomin of Shklov. Perhaps this was done because the book "Chazon Tzion" was specifically written about the life and times of the Rivlin family, and the Aliyah of the students of the Gr"a to the land of Israel. In any event, it would be a great lack in this exalted book if one will read it without knowing the greatness of its author. Therefore we decided to fill in this lack, and we have put together a short synopsis based on the material found in the book "Chazon Tzion," which will give us an idea of his lifetime and the path he chose, lit by the light of his Torah.

The Gaon R' Hillel of Shklov, author of the book "Kol Hator," was born in the year 5518 (1758). His father, the Gaon Rebbi Binyomin Rivlin was a cousin of our teacher the Gr"a, and one of his primary students. Rebbi Binyomin was a spiritual individual and extremely active in causes for Torah and chessed. He donated his money to establish a great Yeshiva in Shklov, whose learning was patterned after the approach of the Gr"a, with the Gr"a's approbation. Through Rebbe Binyomin's influence, many of his wealthy friends moved themselves and their businesses to Shklov. His intent was to form a group of people to support the great center of Torah that he had established. During his lifetime the city merited to be called "Yavneh Dreizen" and Rebbi Binyomin was referred to as the "builder of the city Shlov and its wise ones."

It is told that when Rebbi Binyomin was fifty two years old, he became extremely wealthy. At that time, he had a dream in which he saw a wonderful vision of Yerushalayim. Still strongly affected by this dream, he traveled to see his teacher the Gr"a, and told him the dream and about his great wealth. The Gr"a explained to him that the dream conveyed a mission from heaven that was given to him, and also to his son R' Hillel. It was incumbent upon them to go up and live in Eretz Yisroel, and to begin broad-ranging activities to awaken the hearts of the Jewish people to return to Tzion. Rebbi Binyomin was very inspired by the Gr"a's interpretation, which explained the dream as well as his wealth being for one purpose. When he returned to Shklov, he immediately began to work towards materializing his mission. We still have one of his sermons preserved from that time period, in which he speaks about the idea of the ingathering of the exiles, based on the verse in Yirmyah 31, "הנני מביא אותם מארץ צפון" - I am bringing them from a Northern land. According to Rebbi Binyomin, this verse teaches that from a Northern land - from Russia which is to the extreme North of Jerusalem, and more specifically from the city of Shklov - the inspiration will begin to return to Tzion and to rebuild Jerusalem. Through Rebbi Binyomin's efforts, a movement began in Shklov to return to Tzion, a movement that the Gr"a called "Chazon Tzion." Shklov merited that most of the first Olim to Eretz Yisroel came from it, and that it became an example in the eyes of the Jews dispersed in exile. Rebbi Binyomin himself left Shklov in 5572 (1812) headed for Eretz Yisroel, however, he did not reach his desired destination, as he passed away en route.

The author of the book "Kol Hator," Rebbi Hillel, son of Rebbi Binyomin, also merited to be counted amongst the main students of our teacher the Gr"a. He studied under the Gr"a for seventeen years. In the year 5543 (1783), when the Gr"a saw that it was not Hashem's intent for he himself to enter into Eretz Yisroel, he decided to give this heavenly mission into the hands of his student, Rebbi Hillel. This mission included activism toward the goal of the ingathering of exiles and inhabiting Eretz Yisroel. Thus, Rebbi Hillel was the person chosen by the Gr"a to be placed at the helm of the great "Chazon Tzion" movement. The Gr"a also taught him all the secrets of the beginnings of the Redemption process, and all the specific actions that would be necessary on the part of the Jewish people to bring about the complete redemption process. This Torah of the beginning of the Geulah that Rebbi Hillel received from the mouth of the Gr"a is one that is both broad and deep. This Torah was collated by Rebbi Hillel into a great and deep book, and the essence of that book is the book "Kol Hator" which we have in front of us.

Our teacher the Gr"a passed on to the next world in the year 5558 (1798). He died, but his Torah, the Torah of the beginnings of the Redemption, remained alive and well amongst his students. This Torah is what gave them the audacity to place themselves, at the very onset, squarely into the face of all the difficulties that awaited them on the long journey, and into the many dangers that might ambush them when they came to settle in what was then a completely desolate country. In the year 5569 (1808), the first wagons left Russia, headed for Eretz Yisroel. Eleven months of difficult journeying later, the first wagon reached Tzfat on the fifth of Elul, 5569 (1809). Fourteen of the students of the Gr"a stood at the forefront of the first wagons. In Cheshvan of the year 5572 (1811), seven of the Gr"a's students, headed by Rebbi Hillel, came to set up residence in Jerusalem. When they arrived, they only found twenty Sefardic Jews, and nine Ashkenazic Jews. As soon as they arrived in Jerusalem, Rebbi Hillel and his friends set about the task of setting up the vital institutions that would form the basis of the Jewish settlement. They established institutions of Torah and chessed, improved on the standards of medicine, and set up a group that was responsible for protection. It was called the "Gavradia," and without it, the settlement would not have lasted for even one moment. A supernatural sacrifice was required of Rebbi Hillel and his friends in handling the settlement under the adverse conditions of that period. Plagues, attackers, false accusations, lack of food and water, and difficulty of communication with the outside world were only the beginning of the issues these original settlers faced. If not for their unbelievable belief in their heavenly mission that was solely dependent on them, and the light of the Torah of the beginning of the redemption process that they had received from the mouth of the Gr"a, they would not have continued to subsist under their grueling conditions. When word of the success of Rebbi Hillel and some of the Olim to settle in Jerusalem made its way back to Russia, it was an inspiration to the Jews of Russia, and many decided to go up to Jerusalem.

Rebbi Moshe, the son of Rebbi Hillel, became known as an excellent orator when he was just fifteen years old. One time, his father brought him to Vilna to display his talents for the Gr"a. The Gaon praised the young Moshe and told him, "You should know that you should use this God-given talent in order to inspire people to return to Tzion. As our sages say about the verse 'ציון היא דורש אין לה' - it is Tzion, no one speaks of her - from the fact that the prophet laments that none speak of her, this implies that we must indeed do so." He also added a hint, that the gematria of the words "דורש ציון" is the same as "משה בן הלל בן בנימין." The words of the Gr"a left a deep impression on his young heart. With a fiery spirit, he followed the request of the Gr"a, and spent much time speaking about the desire for Tzion, to the point where he became known as "Rebbi Moshe the Doresh Tzion."

The grandson of Rebbi Moshe the "Doresh Tzion" was Rebbi Yosef, who was nicknamed Rebbi Yosha Rivlin. Until his days, the activities in Jerusalem centered around settlement inside the walls, and improving the quality of life there. Rebbi Yosef was the first to begin building outside of the walls of Jerusalem. With a bold spirit, Rebbi Yosef girded himself to fulfill the command of the prophecy, "widen the place of your tents etc." in the spirit of our teacher the Gr"a. The first thirteen communities outside the walls of Jerusalem were all built by Rebbi Yosef. He was involved in this commandment with great sacrifice. The first house he built was the foundation house of the 'Nachlas Shiva' community. in the month of Tammuz, 5629 (1869), this historic house was completed. In those days, the entire surrounding area of the old city of Jerusalem was completely desolate and barren, and the gates of the city were closed at nightfall. For two years and eight months, Rebbi Yosef lived alone in this house, paying no heed to the desolation that surrounded him. His intent was to inspire those who lived inside the old city walls to spread out and settle the surrounding area, to fulfill the desire of the Gr"a and his students to rebuild Jerusalem and widen its borders. Thus, in the year 5632 (1872), Rebbi Yosef's efforts bore fruit, and in that year forty five houses were built next to his home, and over fifty families moved in. This was Rebbi Yosef's way throughout his life. Every community he built, he was the 'Nachshon' who lived there first, until the community was established and others followed after him. Besides for the thirteen communities he established, which are an eternal testament to his memory, he also left behind many poems and essays. All his poems are based on the torah of the קץ המגולה - the revealed end that is included in the book "Kol Hator" whose main ideas are included both in his poems as well as his essays, many of which were published in the different pamphlets that came out in his time, like "Hamagid," "Hatzefirah" and "Halevanon."

Rebbi Yosef's son, Harav Rebbi Shlomo Zalman Rivlin, was the original publisher of the book "Kol Hator," as we mentioned, and we owe him a great debt of gratitude for making sure that the wonderful Torah of the revealed קץ, of our teacher the Gr"a, was not lost.

Unquote.

If you are interested in reading an authentic English translation of the book Kol Hator, Click here. The translation was done by Rav Yechiel Bar Lev, who was a student of R' Chaim Friedlander. He has approbations from Rav Ovadiah Yosef, Rav Chaim Kanievsky, The Badatz Eidah Chareidis, Rav Avraham Shapiro, Rav Mordechai Eliyahu, and Rav Mordechai Gross, which you can see on his website www.yedidnefesh.com.