A Sichah from Maran HaGaon Rav Gershon Edelstein shlita, Rosh Ponevez - Yisro 5775 #145

punishment, and for every Mitzvah there is tremendous The Ultimate Antidote reward. Specifically, and this is the main idea, he must It is important to understand why we need to learn about every single sin. For example, regarding learn Sifrei Mussar. The Mishnah Berurah (1:12) writes in haughtiness, he must learn what the says about the name of the Chida, “A person must have a set time to haughtiness. Regarding dealing honestly in business, he learn Sifrei Mussar everyday, whether he learns for a must learn all of the laws between man and his fellow small or large amount (of time). This is because a person man that can arise in business dealings. He must learn the who is greater than his friend has a greater specifics of every single Mitzvah and Aveirah.” than his friend. The antidote to the Yetzer Hara is the The ultimate antidote against the Yetzer Hara is rebuke found in the words of Chazal.” learning the Sifrei Mussar and Halachah pertaining to a This is based on the Gemara in Kidushin (30b) specific sin. For example, businessmen generally need to that states, “I created the Yetzer Hara, and I created the strengthen the integrity of their business dealings, and Torah as its antidote.” The Chida therefore explains that ascertain that they are not stealing from their friends. This even though one is essentially taking some of this antidote is because there are many business opportunities that in when he learns any type of Torah; the way to take the fact are considered stealing, but a person’s Yetzer Hara most potent form of this antidote is by learning Sifrei entices him, and then convinces him, that he may proceed Mussar and Yiras Shamayim. with the deal. If these people will learn the monetary laws of Choshen Mishpat, they will strengthen their Yiras The Two Types of Yetzer Hara Shamayim in their business dealings (preventing them from transgressing these laws). Similarly, if a person This is explained further in the Igeres Ha’Mussar loves honor, he should learn Sifrei Mussar that explain the of Reb Yisrael Salanter. He explains there that there are danger of receiving honor, and why one should stay away two types of Yetzer Hara. One type is the Yetzer Hara of from it. desire. He tempts a person through all types of physical Reb Yisrael continues, “The antidote of Torah to desires and his will to acquire money and honor. There is the Yetzer Hara has an additional spiritual benefit. This is a second type of Yetzer Hara, which is a spiritual Yetzer as the Gemara in Sotah (21a) states, “When a person Hara. He tempts people to sin, despite the fact that they learns Torah, it saves him etc.” there explains that have no physical desire to do that sin. This is the impure this means it saves one from sinning. All Torah learning side of a person that likes sin just because it is sin, as the saves a person from sinning. Even if a person is dealing Passuk in Mishlei (9:7) states, “Stolen water will be with the laws of an ox that gores a cow, he will be saved sweet.” Even though that Passuk is indeed talking about a from speaking Lashon Hara or committing other sins. physical pleasure derived from the stolen water, the This is despite the fact that there is no obvious connection concept is correct even when there is no physical pleasure. between these two things. It is the spirituality of Torah Reb Yisrael writes in the Igeres Ha’Mussar, that saves him.” However, he continues, “The loftiest and “Chazal have taught us that the element of antidote in main way to use Torah learning as an antidote to the Torah learning is the Yiras Shamayim that comes from it. Yetzer Hara, is to learn with strength, and in depth, all of If a person will pay attention to the Yiras Shamayim the laws of a specific sin.” emanating from his Torah learning, he will understand For example, a person who has difficulty keeping that for every sin that he commits, there is a horrible the laws of Lashon Hara should learn the Sefarim Chafetz

1 Chaim and Shemiras Ha’Lashon that deal with this law. was extremely upset at what had transpired. After awhile, Sifrei Mussar are essential in combating the Yetzer Hara, the person who took over the job endured great as they give specific instructions how to overpower the difficulties. The wife of the previously employed person Yetzer Hara and be saved from sin. was very happy that this difficulty befell the new employee. She ended up dying young from a strange Sifrei Mussar death (Rachmana Litzlan) shortly after these events. In every generation, scholars authored Sifrei Mussar that were tailor-made for their generation. Pirkei Insulting People on Purim Avos is full of words of Mussar to help a person have People must be very careful with Mitzvos that are Yiras Shamayim and good Middos. Pirkei Avos begins by between man and his fellow man, as Hashem punishes quoting words of Mussar from the Anshei Knesses people for transgressing these sins in this world. We Ha’Gedolah (who lived in the time of Mordechai and should certainly keep this in mind, as we will soon be Esther), and continues by bringing the words of the celebrating Purim. Some people eagerly wait for Purim, in scholars of each subsequent generation until Rabeinu order to get even with people who they dislike. They plan Ha’Kadosh (who compiled the Mishnayos many hundreds on posting Purim “newspapers” on the walls, full of of years after the Anshei Knesses Ha’Gedolah). I saw a scorn and criticism of others. In general, I have commentary who explained that each Mishnah in Pirkei witnessed throughout my life that the people who Avos quotes a statement from a Torah scholar that felt this participate in such activities are punished, and they statement was especially significant for his generation. He suffer throughout their life in a strange and difficult felt his generation needed strengthening in this area, and manner. While I cannot say for certain that this is the this is why he often said this particular statement. reason for their suffering, it is certainly possible that this For example, we mentioned last week that the is the reason. Hurting and paining others is a very severe Mishnah in Pirkei Avos (4:19) states that Shmuel sin. Ha’Katan says, “When your enemy falls, do not be happy, and when he stumbles, your heart should not be joyous. A Lesson Then, A Lesson Now Lest Hashem see (this) and it will be evil in His eyes, and Rabeinu Ha’Kadosh realized that all of the He will take His anger away from him.” The statements that were stated in Pirkei Avos would be commentaries ask, isn’t this merely a quote from Mishlei? needed in later generations as well. Whatever needed Why would Shmuel Ha’Katan be quoted as saying this in correction in the time of the Anshei Knesses Ha’Gedolah Pirkei Avos? Rabeinu Yonah answers that Shmuel still needed correcting in later generations, and still needs Ha’Katan said this often because it is something that correction in our generation. This is why Rabeinu people often fail to realize. He understood that the people Ha’Kadosh compiled all of these statements in Pirkei of his generation needed to be strengthened in this matter. Avos for future generations. In every generation, more The Passuk in Mishlei (ibid.) continues, “Lest issues arise that require correction. This is why every Hashem see (this) and it will be evil in His eyes, and He generation requires the compilation of more Mussar will take His anger away from him.” The commentaries Sefarim, that help the public overcome the new issues and explain this to mean that if a person is happy at the struggles of their generation. downfall of his enemies, Hashem will take His anger We see that the Rishonim wrote Sefarim and away from these enemies, and instead punish the person words of Mussar. Rabeinu Yonah wrote Sharei Teshuvah. who was happy at their downfall. Instead of the enemy The Rambam wrote words of Mussar at the end of every being punished for his evil deeds (immediately in this Sefer in his Yad Ha’Chazakah. The Sefer Chovos world), the one who enjoyed his downfall gets punished Ha’Levavos is also from one of the Rishonim, and it first instead. This is despite the fact that his enemy contains ten “gates” such as humility, soul searching, and bothered him, and made him suffer. more. He discusses thirty calculations that a person must I know of a person who had a high class job that constantly take into account throughout his lifetime. If a was very significant. However, he was not good at this person is lackadaisical regarding any of these calculations, job, and he was ultimately fired and replaced. He was even for a small amount of time, he will very possibly sin. very pained by this, but his good Middos prevailed, and This is as he writes in Shar Ha’Ma’aseh (ch.5), “If he did not utter a word of complaint. However, his wife you sleep on him, he will awaken to you.” This means

2 that the Yetzer Hara is always ready to tempt a person, fashion, but it does not help completely when it comes to and he will succeed if a person lets down his guard. changing one’s nature. Many significant Mussar Sefarim continued to be I believe that I have witnessed this throughout my composed in later generations, such as Orchos Tzadikim, life. I know many great Torah scholars who also learn Mesilas Yesharim, Or Yisrael, and others. Even in our Mussar. Through learning, they have become people who generation we have witnessed the publishing of great constantly act in a very ethical fashion. However, this has Mussar Sefarim, such as the Sefer Or Yechezkel authored become their “second nature,” not their “first nature,” by Maran Ha’Mashgiach (Rav Yechezkel Levenstein) because it is very hard to change one’s nature. The zt”l. It contains many talks and letters that deliver words evidence of this fact is their children, who did not work as that strengthen us and instruct us in overcoming the hard to be great people. Their inborn nature is found in Yetzer Hara, and to live a happy and righteous life. their children, but their secondary learned nature is not Some people mistakenly think that learning (unless they too worked on themselves in this fashion). Mussar causes a person to become depressed. The We see that Eliezer, the servant of Avraham opposite is true; it causes happiness! When a person Avinu, was able to change his nature. When Avraham learns Mussar, he diagnoses his spiritual illness. Just asked Eliezer to seek a wife for Yitzchak, he instructed as a person who goes to the doctor is happy when his Eliezer (Bereishis 24:40), “And you will take a wife for illness is identified, and a course of successful my son from my family and from my father’s house.” treatment is planned, so too when a person diagnoses Avraham wanted Yitzchak to marry someone from his his spiritual illness and sees that there is a successful family, as he knew that they possessed good Middos. The course of treatment, he should be filled with Passuk says that Eliezer replied (Bereishis 24:39), “Ulai happiness! Lo Seilech Ha’Ishah Acharai” – “Perhaps the woman will It is obviously wrong to hide our heads in the not follow behind me.” Rashi explains that the word sand, and claim that ignorance is bliss when it comes “Ulai” is not spelled with a Vav here, as it normally to identifying spiritual danger. Rather, we must learn would be, indicating that Eliezer was thinking of the word Sifrei Mussar in order to identify the danger, and “Ailai” – “To me.” This is because Eliezer had a daughter, know how to deal with it. By learning Mussar, a and wanted her to marry Yitzchak. Avraham had already person will receive Siyata d’Shamaya, as the Gemara told him, “My son is blessed (meaning from blessed in Yoma (38b) states, “One who comes to be purified is ancestry, as he is a descendant of Shem), and you (i.e. and helped.” your daughter) are cursed (descendants of Cham who is The Sefer Mesilas Yesharim contains advice and cursed). A cursed person does not cling to (i.e. marry) a guidance that enables a person to strengthen himself in all blessed person.” This cursedness was having innate bad areas. It contains topics such as Emunah, Bein Adam Middos. Avraham could not have such a person marry l’Chaveiro, Zehirus, Zerizus, Nekiyus, Perishus, and all Yitzchak, whose nature was to have good Middos. positive attributes that lead to having Ruach Ha’Kodesh. We must clarify a point in this Rashi. Rashi says, He explains how to obtain each attribute, and how one “A cursed person does not cling to a blessed person.” loses it. It is well known that when the Mesilas Yesharim Why didn’t Rashi merely state that a blessed person does was published, the Gra was astonished at how much not cling to a cursed person, or that a blessed person and a wisdom it contained. He remarked that a light had come cursed person do not cling to each other? The answer is down to the world, and that if the author was alive he that one might think that Yitzchak, with his good Middos, would walk to him in order to meet him and learn from could cause Eliezer’s daughter to change her Middos. him. He immediately bought the Sefer, despite the fact This is why Avraham specifically said, “A cursed person that it was quite expensive. does not cling to a blessed person.” Usually, when a person with good Middos has a relationship with a person Changing One’s Nature with bad Middos, the person with bad Middos will have It is well known that Reb Yisrael Salanter said more of a negative influence on the person with good that it is easier to learn and know all of Shas, than change Middos, while the positive influence from the person with one’s nature and break a bad Middah. A person can learn good Middos will be substantially less. and constantly review Shas, and eventually know it. Eliezer managed to change his nature. This is However, changing one’s nature is difficult. The antidote why he merited a special reward, as stated by the Yalkut of Torah is helpful to change one’s actions in a positive (Chayei Sarah #109), that he was one of the few people

3 who merited entering Gan Eden without dying. The when we keep Shabbos as we should, without speaking Bereishis Rabah teaches (60:7), “Since he loyally served idle talk, and without taking an unnecessary break from this Tzadik (Avraham), he stopped being cursed, and praying and Torah learning. Of course, we must also became blessed. This is as the Passuk says, “Come, perform the Mitzvah of Oneg Shabbos through eating and Blessed one (from) Hashem.” This was in the merit of his drinking. However, one should make sure he does not serving Avraham loyally, seeking out a wife for Yitzchak indulge in a manner that is not for the sake of Heaven. with great effort and prayer, despite his misgivings. He This is as the Gra writes in his commentary on Mishlei clearly prayed sincerely and fervently, as otherwise he (7:14) that it is the way of the Yetzer Hara to entice a would not have been answered. Even after he met Rivkah, person with a Seudas Mitzvah in order to drag him into he gave praise and thanks to Hashem, as the Passuk states, enjoying the physical pleasures of this world. Therefore, “Baruch Hashem, the G-d of my master Avraham, that he one should make certain that his eating on Shabbos is for did not take away his kindness and truth from my master.” Oneg Shabbos, and not just to satisfy his gastronomical The lesson of Eliezer teaches us that it is possible to desires. change one’s nature. However, this is uncommon, and a I knew people who would always say “l’Kavod person needs special Siyata d’Shmaya to succeed in Shabbos Kodesh” before eating from any type of food that changing one’s nature. was brought before them on Shabbos. Some also say this The Sefer Or Yisrael (Letter 14) writes, “It is when they are putting on their Shabbos clothes. The indeed generally known, through experience, that a person Mishnah Berurah (250:2) quotes the Magen Avraham as can be a very lofty servant of Hashem, even without saying that it is good to say before buying something for learning Mussar. However, to change from bad to good Shabbos that it is “L’Kavod Shabbos Kodesh,” as speech without learning Mussar, is like trying to see without has a great spiritual effect. having an eye, and trying to hear without having an ear.” We therefore see that it is possible to change our A person can pray with proper intent and do everything nature, even from evil to good, through constantly for the sake of Heaven, but still not merit changing his studying Sifrei Mussar. This strengthens the Yetzer nature. The only way one can hope to change his nature is Ha’Tov, enabling one to triumph over the Yetzer Hara. to allow himself to be guided by the Sifrei Mussar. Praised is our lot! The Sharei Teshuvah (2:26) writes, “He should return this rebuke to his soul, and he should not rely solely on the rebuke that a person gives him. His rebuke should be revisited countless times, until his soul accepts the Mussar (in the rebuke) and becomes pure.” A person has to constantly reinforce what he has to improve, and must seek to always hear and learn words of Mussar. When a person will involve himself in this constantly, it is possible for him to merit changing his nature. The Passuk in Tehilim (51:12) states, “A pure heart, Hashem, (please) create for me.” A pure heart is a creation that one only merits through Siyata d’Shmaya. Accordingly, one must pray to merit that Hashem should create for him a pure heart. This is as we ask on Shabbos, “And purify our hearts to serve You truthfully.” We only ask for this on Shabbos, as this is when we have a Neshamah Yeseirah, an extra level of holiness, and therefore we have the ability that Hashem should complete the purity of our heart. However, this is only

4