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Divrei Torah of Rabeinu the Rosh Yeshiva of Ger Shlit"A

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Divrei Torah of Rabeinu the Rosh Yeshiva of Ger Shlit בס"ד Divrei Torah of Rabeinu The Rosh Yeshiva of Ger shlit"a Translated into English ז' תמוז תש''פ • יו"ל חקת תשפ"א • נתנדב לזכר נשמת רבינו ה'פני מנחם' זי"ע פרנס החודש חודש תמוז לזכר נשמת כ"ק רבינו הלב שמחה זי"ע יומא דהילולא ז' תמוז לתרומות נא לפנות למכון כמו"כ ניתן לפנות אלינו לקבלת הגליונות מדי שבוע במייל "גחלי אש" "בם חייתני" © כל הזכויות שמורות לשמיעת שיעורים ושיחות בלה"ק ואידיש לשמיעת שיעורים ושיחות בלה"ק ואידיש יוצא לאור ע"י מכון "קול מנחם" מרבינו ראש הישיבה מגור שליט"א מרבותינו הק' זי"ע ומרבני הקהילה מכון להפצת שיעורים ודרשות לשמו ולזכרו בארה"ב - 7162294771 שלוחה 7 לאידיש בארה"ב - 7162294771 שלוחה 8 של רבינו ה"פני מנחם" זי"ע באר"י - 037680292 באר"י - 0772277277 שלוחה 7 לאידיש [email protected] אנגליה - 03303900476 אנגליה - 03303900476 שלוחה 8 בס"ד דברי רבינו ראש הישיבה שליט"א ז' תמוז תש"פ A Yiddishe Home necting to the ruchniyus of the Tzadik. This Connecting To Tzadikim is an avodah that a rashah has no chance at succeeding in, as it is much harder to con- The Gemarah1says, “Tzadikim are greater af- nect to something that is purely spiritual. ter their passing than during their lifetime.” This avodah requires in-depth thinking and The Tosfos explain that this is because analyzation of the Tzadik’s teachings. while a Tzadik is still alive it is possible to connect to the Tzadik through externalities, in a superficial manner. This is why one Chazal2 say, “The words of the Tzadik are sometimes sees wicked people who spend his memorial,” and as such, to connect to a time in the presence of Tzadikim, as they Tzadik through his words and teachings one are connected without a deep internal con- must toil to understand them in as much nection, but rather a purely physical type of depth as one can fathom. It is for this rea- connection, where they are physically pres- son that we have gathered today to discuss ent in the same place that the body of the and delve into the profundity of the concept Tzadik is currently located. They are not of ‘Histapkus B’muat,’ making do with little, connected to the pnimiyus of the Tzadik, to a concept that the Rebbe the Lev Simchah his neshamah, as that is beyond them. taught us. Once a Tzadik has passed away however, The Rebbe’s Takanos this type of shallow connection is not pos- Many people look at the takanos that the sible, as the Tzadik’s body is no longer here. Lev Simchah from a purely fiscal perspec- The only way to connect at that point is by tive. They were instituted at a time when drawing oneself close spiritually, and con- finances were very tight for many people, 1 Chulin 7b. 2 Yerushalmi Shekalim 2, 5. ג as the first generation after the holocaust about housing – also to the takanos about had still benefited from the German repa- how we celebrate Simchas, as well as all ration payments, their families were not so the other takanos. They were instituted to large, and housing was more affordable, so make sure that the Baalei Simchah are not people managed to make ends meet. As drawn into a race to attain more and more time went on, and the economic situation gashmiyus as they compete with their of many people became more and more friends to throw the most lavish event. precarious, the Lev Simchah heard the cry of the struggling masses, and they touched his merciful heart. He therefore instituted The Focus of Life takanos to ease their burden. The Rebbe wanted Yidden to live with hecherkeit, an elevated lifestyle focused A Faithfull Shepherd on spirituality. A person cannot elevate himself spiritually if he is preoccupied with All of this is true. The Rebbe, as a faithful gashmiyus. Olam Hazeh and Olam Habah shepherd, felt the pain of his flock, and are a contradiction. A person who receives went to great lengths to ease their financial a brand new and extravagantly furnished difficulties and help them marry off their apartment as a wedding gift will naturally children in a dignified manner. However, be drawn towards physicality and worldly my father, the Pnei Menachem said that he pleasures and lose focus on his ruchniyus. heard from the Lev Simchah a much deep- er kavanah. The Rebbe wanted to guaran- tee that the young newly married couples Nefesh Rechavah would not be blinded by the lure of luxuries, Chazal3 say, “Three things broaden a per- and would be able to focus on building their son’s mind: a nice apartment, nice furni- homes in a spiritually uplifted fashion. ture…” The Maharshah explains that this is not meant to be understood in a positive This is relevant not only to the takanos light. He understands the concept of ‘broad- 3 Berachos 57b. ד ening a person’s mind’ to be in line with realize that by holding oneself back he en- the Mishnah4 that says that Bilaam had a, ables himself to live a different life, on a “nefesh rechavah,” a “broad spirit,” mean- higher plane. ing that he was a tremendous baal taavah, who’s desires were expansive and knew no Chukas Hatorah bounds. The Tana of the Mishnah taught 5 out that we must take care not to live our In parshas Chukas the possuk says, “Zos lives as talmidim of Bilaam Harashah. This Chukas Hatorah,” “This is the law of the was the goal of the Rebbe the Lev Simchah Torah.” The Chidushei Harim notes that when he made his takanos, to give us the the word “Chukas” comes from the word ability to stand up against the onslaught of “Chakuk,” meaning ‘engraved’. He explains temptations with which the Yetzer Harah that the Torah is telling us how a person can bombards us. ensure that the words of the Torah will be engraved in his heart, never to be erased. The way to achieve this is through fulfilling Koach Hatzibur the continuation of the possuk, which says, In order to stand strong against the con- “Adam ki yamus b’ohel,” “When a man dies stant attack one needs the strength of the in a tent.” Chazal6 explain this to mean that tzibur, the added kedushah that is gener- the Torah only remains with a person who ated when Yidden unite. To go it alone in is ‘maimis’ himself over it, literally meaning the circumstances in which we find our- he kills himself over it. selves these days is exceedingly difficult. The Koach Hatzibur gives the individuals who make up that tzibur the strength to This world is just an Ohel withstand temptation and hold themselves One could ask, where does the word ‘ohel’, back from running after worldly excesses. at the end of the possuk, fits into this dra- It enables one to pause for a moment and sha of Chazal? In truth, this is not neces- 4 Avos 5, 19. 5 Bamidbar 19, 2. 6 Berachos 63b, Shabbos 83b. ה sarily a question, as there are many places rary, just an ohel. Their view of Olam Ha- where Chazal make a drasha on only part bah, the higher spiritual level, represented of a possuk, yet in this instance, there is a by the name ‘Yisrael’, was as a ‘mishkan’¸ is deeper implication that can be understood. a permanent dwelling. The possuk in parshas Balak7 says, “Mah When Bilaam saw this he was overcome Tovu Ohalecha Yaakov, Mishkanosecha with the beauty of Klal Yisrael’s spiritually Yisrael,” “How good are your tents, Yaakov, focused lives and he benched them. When your dwellings Yisrael.” The Sfas Emes8 ex- a person lives his life this way, he is wor- plains that when Bilaam saw the tents of thy of true blessing, as the Torah, which Klal Yisrael he was inspired to bless them is purely spiritual, is able to stay with him instead of cursing them. He explains that in his life and in his home, as it is a place it was not the physical tents that inspired where the physicality of this world does not him. When Bilaam gazed upon the Yidden, drive it away. he came to the realization that this nation lives their lives with the understanding that The Torah is Available for Every Jew this world is like a tent, a temporary dwell- ing, and that real life begins in Olam Habah. This is not only relevant to yungerleit who spend eighteen hours a day learning. A Jew who spends most of his day working but Yaakov and Yisrael establishes a learning seder and is particu- When the possuk refers to Yaakov Aveinu lar about keeping to it is also able to fulfill as ‘Yaakov’, it signifies a lower spiritual lev- the possuk of “Adam ki yamus b’ohel,” and el, and when it refers to him as ‘Yisrael’, it build a Mishkan for the Torah in his life. Ev- signifies a more elevated spiritual state. ery Jew can connect himself to the Torah, We can therefore understand the possuk as Chazal say, “Yisrael, Oraiysah, Vikud- as saying that Klal Yisrael’s involvement isha B’rich Hu Chad,” “Klal Yisrael, the To- with Olam Hazeh, which is a lower level, rah, and Hakadosh Baruch Hu are one.” All was with the realization that it is tempo- one needs to do is make himself into a ‘kli 7 Bamidbar 19, 14. 8 Chukas 5631, Pnei Menachem, Shemini p93. ו kibul’, a vessel that is worthy of holding the adorning them with lavish furnishings.
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