Rabbi Pinches Friedman Parshas Vayechi 5778 Translation by Dr. Baruch Fox

”יששכר חמור גרם“ The Vital Lesson Learned from the Donkey’s Bray Heralding Yissachar’s Birth-- a Person Must Study also at Night

“ויבוא יעקב מן השדה בערב ותצא לאה לקראתו, ותאמר אלי תבוא כי שכר שכרתיך בדודאי בני וישכב עמה בלילה הוא. אמר רבי יוחנן, מאי דכתיב וישכב we examine the berachah that Yaakov Avinu bestows upon In this week’s parsha, parshas Vayechi, it is fitting that עמה בלילה הוא, מלמד שהקב”ה סייע באותו מעשה, שנאמר יששכר חמור Rabbi Yochanan said: What is the גרם, חמור גרם לו ליששכר.” “יששכר חמור גרם רובץ בין המשפתים, וירא מנוחה כי טוב ואת הארץ :(14 ,49 Yissachar, the pillar of Torah, before passing away (Bereishis Yissachar is a strong- implication of that which is written: “He lay with her on—כי נעמה ויט שכמו לסבול ויהי למס עובד” boned donkey, crouching between the boundaries. And that night”? It teaches us that HKB”H assisted in that act, a donkey caused the birth of—“יששכר חמור גרם” :he saw a resting place, that it was good, and the land that as it states it was pleasant, and he bent his shoulder to bear and he in the passuk ׳הוא׳ Yissachar. “The word became an indentured laborer. refers to HKB”H—He assisted her; Yaakov’s donkey veered Rashi comments: The Ba’al HaTurim presents toward Leah’s tent. “יששכר חמור גרם, קרי ביה חמור גורם, :passuk קולו the שלin חמור גרם,allusion ששמעה followingלאה theקול צעקת החמור, ויצאה לקראת יעקב והביאתו לאהלה, גרם ליששכר”.

Interpret the passuk as stating that a donkey was the Rashi’s language implies that the donkey changed its course cause (“go-reim”); the sound of the donkey caused the event. on its own, choosing to head towards Leah’s tent. However, Leah heard the sound of the donkey’s bray; so, she went out according to the Midrash and the Targum Yonatan cited above, to greet Yaakov and brought him into her tent; that resulted the donkey brayed, so that Leah would be alerted. Therefore, we in the birth of Yissachar. The source for this interpretation is can argue that both are correct. Originally, the donkey deviated on its own toward Leah’s tent; however, to prevent Yaakov from “יששכר חמור גרם, חמור גרם אותו, וכי redirecting it to Rachel’s tent, it also brayed, so that Leah would מנין היתה לאה יודעת שבא יעקב, אלא נהק החמור ושמעה קולו ויצאה לקראתו”. found in the Midrash (B.R. 99, 10): The donkey caused his birth. How did Leah know that come out to greet Yaakov. This explains very nicely why Yaakov Yaakov was approaching? The donkey brayed, she heard its compared Yissachar to a donkey bearing a heavy load; because sound, and she went out to greet him. he realized that his birth was orchestrated by HKB”H from above, employing the braying of the donkey. “ויבוא יעקב מן השדה We find a similar explanation in the Targum Yonasan, parshas ,Thus, it is incumbent upon us to resolve this mystery. Why בערב - ועל יעקב מן חקלא ברמשא, ‘ושמעת לאה קל נהיקיה דחמרא’, וידעת דהא Vayeitzei, regarding the passuk (ibid. 30, 16): Yaakov returned indeed, did HKB”H orchestrate for the birth of Yissachar—the יעקב אתא, ונפקת לאה לקדמותיה ואמרת לותי תעול”. pillar of Torah—to come about as a result of the braying of ”יששכר חמור גרם”--from the field in the evening; and Leah heard the braying of mention this fact the donkey; and she knew that Yaakov was coming; and she Yaakov’s donkey? Furthermore, why did Yaakov Avinu see fit to went out to greet him and said, “You should come to me.” --in his blessings to Yissachar prior to his passing away? Obviously, this signifies that this fact is important. So, we can only wonder, what indeed is so In truth, this surprising occurrence is described in the significant about the fact that Yissachar’s birth was orchestrated Gemara (Niddah 31a). There, we find the following elucidation: by means of the donkey’s braying.

Parshas Vayechi 5778 | 1 We Must Study Torah Day and Night just as the Donkey Bears Its Heavy Load Day and Night difficult topics that are intrinsic to Torah-study. Quantitatively, this book --“לא ימוש ספר התורה הזה מפיך והגית בו יומם ולילה” :(8 ,1 he studies Torah day and night, fulfilling the dictum (Yehoshua of the Torah shall not depart from your mouth; rather you .should contemplate it day and night “אמר רבי We will begin to shed some light on the matter based on יוחנן, אילמלא לא ניתנה תורה, היינו למידין צניעות מחתול, וגזל מנמלה, ועריות what we have learned in the Gemara (Eiruvin 100b): ,Rabbi Yochanan said: If the Torah hadn’t been given --מיונה” we would have learned modesty from the cat, that theft is Thus, we can appreciate why HKB”H orchestrated to the fact that it is Yissachar’s sacred duty to emulate a donkey wrong from the ant and that adultery is wrong from the Yissachar’s conception by means of a donkey. He was alluding “צניעות מחתול, שאינו מטיל רעי בפני אדם ומכסה .dove when studying Torah—to bear the burden of the Torah through צואתו, וגזל מנמלה, דכתיב )משלי ו-ח( תכין בקיץ לחמה, ואין אחת גוזלת מאכל Rashi explains: This is the implication of Yaakov Avinu’s praise of Yissachar: .laborious, diligent study and to study Torah both day and night חברתה, ועריות מיונה, שאינו נזקק אלא לבת זוגו” .“יששכר חמור גרם” —a cat does not defecate in front of people and it covers up its feces; ants do not steal food HKB”H employed the braying of a donkey to facilitate his conception. Yissachar, in turn, fulfilled his role as “רובץ בין המשפתים” fromThus, one another;we learn the that dove it ishas possible relations to only learn with from its mate.animals the pillar of Torah both in quality and quantity. On the one hand: “who walks day and night.” —as Rashi explains, he fulfills his obligation “ויט שכמו לסבול” how to best serve Hashem—not only from pure animals but both day and night like a donkey “כל מה even from impure animals, such as the cat and the ant. This All that HKB”H created in this On the other hand: —he bears the cumbersome --שברא הקב”ה לא בראו אלא לכבודו” can be understood in terms of the (Avos 6, 12): world, He created solely for His own glory. Thus, we learn burden of the Torah.The Donkey Brays during the First Watch of the Night that every creature that HKB”H created was created to glorify His name; that people should learn from them the proper way “יהודה בן תימא אומר, הוי עז כנמר, to serve Hashem. This, indeed, is the message conveyed by the Continuing onward along this enlightening path, we will Yehudah—וקל כנשר, ורץ כצבי, וגיבור כארי, לעשות רצון אביך שבשמים” following Mishnah (ibid. 5, 20): elaborate further on this subject based on the following Gemara ben Teima said: Be strong like a leopard, light like an eagle, (Berachos 3a): “רבי אליעזר אומר שלש משמרות הוי הלילה, ועל כל משמר ומשמר יושב swift like a gazelle, and mighty like a lion—to perform the הקב”ה ושואג כארי, שנאמר )ירמיה כה-ל( ה’ ממרום ישאג וממעון קדשו יתן .will of your Father in Heaven קולו שאוג ישאג על נוהו, וסימן לדבר משמרה ראשונה חמור נוער, שניה כלבים צועקים, שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה”. With this in mind, let us consider what we can learn from a “Yissachar is a strong-boned donkey,” who bears the yoke of Torah like a strong donkey, donkey. Now, Rashi comments: which they load up with a heavy burden. “Crouching The Gemara teaches us that the night is divided up into between the boundaries,” like a donkey that walks by day three watches. HKB”H created a specific sign to identify each and by night, and has no lodging indoors; when it wants to watch. The sign for the first watch is the braying of the donkey. rest, it lies down between the limits—in the “techumim” of It appears that we can explain HKB”H’s reason for choosing to the cities to which it transports merchandise. announce the first watch of the night with the braying of the donkey based on what the Rambam writes (Hilchos “אף על פי שמצוה ללמוד ביום ובלילה, אין אדם למד רוב חכמתו :(13 ,3אלא Torahבלילה, It appears that Rashi is explaining why Yaakov Avinu לפיכך מי שרצה לזכות בכתר התורה יזהר בכל לילותיו, ולא יאבד אפילו אחד מהן ,creature possesses the unique ability to carry a load on its back compared Yissachar, the pillar of Torah, to a donkey. This בשינה ואכילה ושתיה ושיחה וכיוצא בהן, אלא בתלמוד תורה ודברי חכמה. אמרו חכמים אין רינה של תורה אלא בלילה, שנאמר )איכה ב-יט( קומי רוני בלילה, וכל both in quality and in quantity. In quality, because it is able העוסק בתורה בלילה חוט של חסד נמשך עליו ביום, שנאמר )תהלים מב-ט( יומם to bear a heavy load; in quantity, because it is able to bear its יצוה ה’ חסדו ובלילה שירה עמי תפלה לאל חיי. וכל בית שאין נשמעים בו דברי load during the day and the night. In similar fashion, Yissachar, תורה בלילה אש אוכלתו”. the pillar of Torah, engages in Torah-study both qualitatively and quantitatively. Qualitatively, he labors to understand the

Parshas Vayechi 5778 | 2 Even though it is a mitzvah to study during the day and at night, it is only at night that a person acquires most of explanations go hand in hand beautifully. HKB”H orchestrated his wisdom. Therefore, a person who desires to merit the Yissachar’s conception by employing the braying of the donkey crown of Torah should be careful with all his nights, not during the first watch of the night, because their union that wasting even one with sleep, eating, drinking, idle chatter, donkey in that he carries the yoke of Torah on his shoulders by night produced Yissachar, the pillar of Torah. He resembles a or the like. Rather, [they should be devoted to] the study of Torah and the words of wisdom. Our Sages declared: day and by night. “The song of Torah can [be heard] only at night, as it states Reconciling Rabbi ’s Surprising Statement : ‘Arise, sing out at night . . .’” Whoever occupies that His Torah Was the Product himself with Torah study at night will have a strand of of What He Learned during the Day (Eichah 2:19) divine favor extended over him during the day, as it states . . . And any house in which words of Torah are not heard at night, will be consumed by fire. It is fitting at this time to present to our royal audience a “It is only at night tremendous chiddush concerning the merit of nighttime Torah- that a person acquires most of his wisdom.” This seems to study. As we learned from the Rambam: Accordingly, we can comprehend why HKB”H chose the “אמרי ליה לרבי זירא, מחדדן שמעתך” to arouse Yisrael to carry the heavy burden of the Torah on their donkey, whose nature is to bray during the first watch of the night, contradict what we have learned in the Gemara (Eiruvin 65a): “אמר להו דיממי —the sages said to Rabbi Zeira, נינהו” shoulders. For, it is important to cry out the words of Torah not “Your Torah-insights are very clear and astute. Although the light only during the day but at night, as well. In fact, we learned from —Rabbi Zeira replied that it is because he learned them of the moon was also created for learning; nevertheless, the Rambam that a person acquires most of his Torah knowledge during the day. The Maharsha explains: its light is not so bright throughout the night. In contrast, and wisdom from his nighttime Torah-study. during the day, the light of the sun is brighter and more This enlightens us as to the manner in which HKB”H consistent throughout the day. Consequently, a person’s orchestrated Yissachar’s conception. When Yaakov came back mind is more at ease. from the field during the first part of the night, Leah heard the This implies that Torah-study during “יששכר חמור גרם” :birth of her next child braying of the donkey. This was the fitting sign to herald the the day is superior and preferable to Torah-study at night. —Yissachar, who bears on his shoulders the yoke of Torah by day and by night, like a Similarly, this apparent contradiction troubled the great “רבי יהודה ורבי יוסי the footsteps of Yissachar, the pillar of the Torah, must accept Rabbi Yaakov Emden, the Ya’avetz, in his sefer Mitpachas Sofrim. הוי יתבי חד ליליא ולעאן באורייתא, אמר רבי יהודה לרבי יוסי, חמינא דצחותא donkey. This teaches us that anyone who wishes to follow in It states in the Zohar hakadosh ( 23b): Rabbi Yehudah and Rabbi דאורייתא בליליא הוא יתיר מביממא”. upon himself this same yoke and burden—to engage in Torah- Yossi were diligently studying Torah together one night. study day and night. Rabbi Yehudah said to Rabbi Yossi, “I see that the clarity of the Torah at night is greater than during the day.” The “יששכר חמור גרם” :berachah This then is the message conveyed by Yaakov Avinu’s . The donkey was instrumental in the birth of Yissachar; it brayed when Yaakov returned from the kedushah of Yissachar, must bear the yoke of Torah on his Ya’avetz notes that that this appears to contradict Rabbi Zeira’s the field. Thus, any Jew who wishes to associate himself with statement that the Torah that he learned during the day was “crouching clearer and sharper. between the boundaries”— “like a donkey that walks by shoulders by day and by night. Thus, we see him reconcile these contradictions based on that which is written day and by night.” I was struck by a wonderful idea. I believe that we can “לעולם ישתדל אדם ללמוד תורה ביום ולשנותה בלילה, וכל הקורא תורה ביום ושונה אותה בלילה, הקב”ה מטה עליו חוט של חסד, This explains very nicely the two explanations for the passuk in the Reishis Chochmah: A person should always strive שנאמר )תהלים מב-ט( יומם יצוה ה’ חסדו”. “יששכר חמור גרם” was alerted to Yaakov’s approach by the sound of the donkey presented by the Midrash (B.R. 99, 9): (1) Leah to learn Torah during the day and to review it at night. Anyone and (2) Yissachar bears the burden of the Torah like a donkey who learns Torah during the day and reviews it at night, HKB”H who bears its load. Based on what we have discussed, the two draws a thread of chesed upon him, as it states (Tehillim 42, 9):

Parshas Vayechi 5778 | 3 “אין גרנה של By day, Hashem commands His chesed.” Thus, we learn a“ תורה אלא בלילה” Interpreted in this light, Rabbi Yochanan said: tremendous chiddush. The day is designated for the study of —in other words, it is true that the main Torah- Torah; the night is designated for reviewing and clarifying what study, involving “pilpul” and clarification of halachic details, one learned during the day. Let us endeavor to find the source occurs during the day, after sleeping and resting during the day is only tantamount to the sheaves of wheat scattered about for theseThe designations. “Goren” of the Torah Is the Night night. Nevertheless, everything that was learned during the

In my humble opinion, the field—one here and one there. After all, the methodology of Torah-study involves considering all aspects of an issue. Even the Reishis Chochmah’s source though, one of the aspects was determined to be the correct or is the enigmatic discourse between the two angelic figures, best one; nevertheless, everything that was learned during the “goren” Rabbi Yochanan and Rabbi Shimon ben Lakish, recorded in the day must be reviewed at night to arrive at the correct, definitive conclusion. This is the significance of the —the “רבי יוחנן אמר, אין גרנה של :(1 תורה ,5 אלא Rabbah בלילה, מה טעם HaShirim )משלי Shir) לא-טו( Midrashותקם gathering together of all the opinions and rational arguments בעוד לילה, וכתיב )איכה ב-( קומי רוני בלילה. רבי שמעון ]בן לקיש[ אמר ביום into one place. They that Sow in Tears ובלילה, על שם שנאמר )יהושע א-ח( והגית בו יומם ולילה. אמר ריש לקיש יפה Will Reap in Joyful Song למדני רבי יוחנן שאין גרנה של תורה אלא בלילה. אמר רבי שמעון בן לקיש, כד הוינא לעי באורייתא ביממא, בלילה הוה מנהרא לי, דכתיב והגית בו יומם ולילה”.

correctly that this notion is supported by the fo My grandson, may his light shine, pointed out quite “יהושע בן קרחה אומר, כל הלומד תורה ואינו חוזר ”Rabbi Yochanan opines that the “granary (“goren”) of Torah llowing Gemara :Yehoshua ben Korchah said—עליה, דומה לאדם שזורע ואינו קוצר” is exclusively at night; Rabbi Shimon opines that it is both during (Sanhedrin 99a): the day and at night. Reish Lakish submits to Rabbi Yochanan’s Anyone who learns Torah and does not review it resembles opinion that the “granary (“goren”) of Torah” is exclusively at a person who sows but does not reap. night; what he learned during the day, would become clear to Therefore, the “goren” him at night. of Torah is exclusively at night. For, without the review of one’s Clearly, this sacred discourse deserves further explanation. studies at night--which is the reaping of the labors of the day--it “יפה למדני רבי יוחנן שאין גרנה של תורה אלא בלילה” :of view Initially, Reish Lakish submits to Rabbi Yochanan’s point is impossible to compile a “goren” of the Torah that was learned immediately afterwards, he says that what he labored on in . Yet, during the day. We can suggest that it is precisely for this reason that they above: Our Sages declared: “The song of Torah can [be his Torah-study during the day, would illuminate the night for concluded in the Gemara (Tamid 32b), as cited by the Rambam him—suggesting that he returned to his original opinion that heard] only at night, as it states : ‘Arise, sing out at night . . .’” one must learn day and night. So, how are we to understand (Eichah 2:19) Reish Lakish’s position? We must explain why nighttime Torah-study is termed a song of joy—“rinah.” Based on what we have learned, those who sow in tears—“הזורעים בדמעה ברינה יקצורו” In my opinion, Rabbi Yochanan and Reish Lakish are we can suggest that this refers to that which is written (Tehillim not disagreeing with one another; on the contrary, they are will reap in joyful song. Thus, daytime Torah-study is referred :(5 ,126 “אין גרנה של תורה אלא בלילה.” :statement complementing one another. Let us begin with Rabbi Yochanan’s to as: “Those who sow in tears” “גרנה של תורה” :the phrase What is the meaning of “Reaping in joyful song.” while the review of one’s ; “גורן” refer to the way the term ? To explain this terminology, we will “אין גרנה :your will studies at night is referred to as—“ונחשב לכם תרומתכם כדגן מן הגורן” is used in the Torah (Bamidbar של תורה אלא בלילה, מה טעם, ותקם בעוד לילה, וכתיב קומי רוני בלילה”. ,be reckoned for you like the grain from the granary. Thus 18, 27): So, now, let us return to Rabbi Yochanan’s statement: “גורן” we see that the term One refers to the large pile of wheat that must rise at night to sing the joyful song of Torah, to summarize was gathered together from all of the sheaves that lay scattered and clarify all that he learned during the day. Then Rabbi Shimon about in the field. ben Lakish responds with the following clarification of his

Parshas Vayechi 5778 | 4 “אמר ריש לקיש, יפה למדני רבי יוחנן שאין גרנה :mentor’s statement של תורה אלא בלילה” We now have cause to rejoice; for we can better . Indeed, at night, one must summarize all comprehend the enigmatic, heavenly exchange between Your teachings are“-- “מחדדן שמעתך” that he learned during the day; however, this requires that the chachamim and Rabbi Zeira. The chachamim said astute.” he first labored in his Torah studies during the day. Only to Rabbi Zeira: then can the illumination of Torah shine for him at night, This is a somewhat surprising statement; what enabling him to reach a clear-cut, definitive conclusion. was their point? Were the chachamim surprised by Rabbi Zeira’s incredible Torah-acumen? Based on our current “כד הוינא לעי באורייתא ביממא, בלילה הוה מנהרא לי” This is the implication of Reish Lakish’s addendum: —when I discussion, we can suggest the following. They witnessed studied Torah diligently during the day, it would shine that Rabbi Zeira immersed himself in Torah-study at night, for me at night, enabling me to achieve a clear, definitive just as he did during the day--even after he was physically .“דכתיב והגית בו יומם ולילה” :point, he quotes the passuk “מחדדן .understanding of the subject matter. To substantiate his exhaustedThis caused from histhem all-day-long to remark Torah in amazement:study .שמעתך” Note that this passuk mentions the day prior to the night. This the day, he merits achievi In other words, how can your teachings and confirms his assertion that in the merit of his efforts during conclusions be so astute, seeing as you continue to study ng a clearer understanding and “They are from the Torah at night, despite being thoroughly exhausted? To correct halachic conclusion at night. daytime study.” The Moon Was Not Created for Learning which Rabbi Zeira responds wisely: In other words, what I learn at night This explains very nicely what we have learned in is only what I already learned during the day. At night, “אמר רב יהודה, לא איברי ליליא אלא I merely review what I already learned; therefore, it is —לשינתא, אמר רבי שמעון בן לקיש, לא איברי סיהרא אלא לגירסא” the Gemara (Eiruvin 65a): astute and clear. Rabbi Yehudah said: Night was created specifically “Even though it is a for sleeping. Rabbi Shimon ben Lakish said: The Accordingly, Rabbi Zeira’s statement does not mitzvah to study during the day and at night, it is only moon’s light was created specifically for Torah-study. contradict the Rambam’s assertion: at night that a person acquires most of his wisdom.” For, in truth, most of a person’s wisdom results from his In keeping with our current discussion, Reish Lakish deduces that just as the moon receives its source of light its ultimate success from the Torah that one studied from the sun; so, too, does nighttime Torah-study receive nighttime review and summary of what he learned during the day. Thus, Rabbi Zeira’s statement complements the during the day, by the light of the sun. Rambam’s assertion magnificently.

Parshas Vayechi 5778 | 5 “I will meditate upon You in the night watches” -“יתגבר כארי לעמוד בבוקר לעבודת בוראו שיהא הוא מעורר השחר” first halachah written by the “michaber” in the Shulchan Aruch - One should strengthen himself like a lion to get up in the (O.C. 1, 1): morning to serve his creator. He should get up early enough “כל המשביע עצמו Regarding nighttime Torah-study, it is worthwhile reviewing “ובשכבו .to welcome in the dawn מדברי תורה ולן, אין מבשרין אותו בשורות רעות, שנאמר ושבע ילין בל יפקד what we learned in the Gemara (Berachos 14a): על משכבו ידע לפני מי הוא שוכב, ומיד שיעור משנתו יקום בזריזות לעבודת בוראו anyone who satiates himself with words of Torah and --רע” In his gloss, the Rama writes: also, when one lies on his bed, he should know—יתברך ויתעלה” ,only then goes to sleep, is not presented with evil tidings as it states : “One may rest sated and be before whom he is lying; and immediately, when he awakens remembered for evil.” from his sleep, he should arise with enthusiasm to serve his (Mishlei 19, 23) creator, the Blessed and Exalted. The Reishis Chochmah explains the meaning of the Gemara. In the merit of learning Torah at night, prior to going to sleep, one is spared from the passionate Rabbi Meir finds this perplexing. After all, the “michaber” desire elicited by the ; consequently, he will not be discusses rising in the morning. So, why does the Rama add “אם הולכים לישון בלילה כסוס אי אפשר לקום :considered a bad person. This is conveyed by the Gemara’s own inimitable way a footnote regarding lying down at night? He explains in his “ונשמרת מכל דבר רע, מכאן אמר רבי פנחס בן יאיר, אל יהרהר אדם ביום if you go to sleep at night like a horse, it is—בבוקר כארי” ,elucidation (Ketubot 46a) regarding the passuk ( 23 You shall guard against anything“—ויבוא לידי טומאה בלילה” 10): impossible to rise in the morning like a lion. Therefore, the evil.” From here Rabbi Pinchas ben Yair concluded: A man . should not contemplate immoral thoughts by day and come thereby to tumah by night. Rama adds that in order to rise in the morning like a mighty lion, it is necessary to have an awareness when one goes to sleep of whom he lies before. If he goes to sleep with this awareness, he When I remember“ “צריך ליזהר בלימוד הלילה יותר מבשל יום, This in fact is the halachah as established in the Shulchan is assured that he will rise in the morning like a lion. This is the ”You on my bed והמבטלו עונשו מרובה” message conveyed by David HaMelech: Aruch (O.C. 238, 1): assured that: “In night watches I will meditate upon You.” —one should be more diligent concerning —when I lie down to go to sleep at night; I am Torah-study at night than Torah-study during the day; the We will conclude with what appears in the sefer Irin consequences for neglecting nighttime study are grave. The “ואמונתך any—“כל בית שאין דברי תורה נשמעים בו בלילה אש אוכלתו” source for this halachah is the following Gemara (Sanhedrin Kadishin on this subject in the name of the great Rabbi Yisrael of and your “emunah” in the nights. If you want to—בלילות” home in which words of Torah are not heard at night will 92a): Rozhin, zy”a. He interprets the passuk (Tehillim 92, 3): “בלילות” be consumed by fire.” We can insinuate that the Gemara is

ascertain your level of “emunah,” then —consider your a footnote, he relates the account of an elderly chassid who referring to the fire of the yetzer which consumes a person contrast to a person who satiates himself with words of Torah nighttime behavior; it reflects on your level of “emunah.” In who does not engage in Torah study at night. This is in direct “בל יפקד רע” actuallyOnce, witnessed the great theRabbi following of Rozhin event: entered the Beis Midrash prior to going to sleep; for he is assured: —that the unexpectedly. He saw young students sitting about talking. yetzer hara will not control him. He turned towards them and said: “Young men, why are you darkening the nights? How can you possibly expect to have Now, let us introduce the amazing, sacred remarks of the emunah’ in Hashem and in the tzaddik if you darken the‘ —“אם זכרתיך על יצועי באשמורות אהגה בך” great Rabbi of Shineva, zy”a, in Divrei Yechezkel apropos the this implies—‘ואמונתך בלילות’ :when I remember You on my couch (bed), in night watches nights? After all, it is written passuk (Tehillim 63, 7): I will meditate upon You. that ‘emunah’ depends on how one acts at night. As we spend the nights, such is the level of ‘emunah.’” He presents an interpretation in the name of the great Rabbi Meir of Premishlan, zy”a. He refers to the

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