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A Sichah from Maran Hagaon Rav Gershon Edelstein Shlita, Rosh Yeshivas Ponevez – Devorim 5773 #67

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A Sichah from Maran Hagaon Rav Gershon Edelstein Shlita, Rosh Yeshivas Ponevez – Devorim 5773 #67 A Sichah from Maran HaGaon Rav Gershon Edelstein shlita, Rosh Yeshivas Ponevez – Devorim 5773 #67 Every year during this time, cheder boys try to get accepted there is no room for sadness upon not being accepted into a into yeshiva gedolah. Usually there are many who are certain yeshiva, given that it was ordered as such from disappointed that they did not get into the institution of their Shomayim. This was surely in his best interest. choice. This creates a lot of anguish for both parents and בדרך ,There is a Gemara (Makkos 10b) which states child. They desire success in Torah, and indeed, this is Shomayim] will lead a person in] – שאדם רוצה לילך מוליכין אותו .something very lofty to desire the path he desires. This means that every person who wants There are those who are disappointed for another to learn and wishes for success in Torah, Shomayim will lead reason. This group of people desire honor. They wish to him in a path towards success in Torah. He will be accepted learn in a yeshiva which is prestigious, with a famous into the yeshiva that is in his best interest; the place where reputation. Honor “bribes” these people into pursuing he will be most successful in his growth. This idea of emunah acceptance into these institutions through rigorous can neutralize one’s pain. attempts and efforts. This is despite the fact that there are numerous other yeshivos which will learn the same If one is experiencing sorrow that is causing actual Masechta, with the same derech halimud – style of learnin; pain which cannot be alleviated, i.e., bodily pain, one must where the boy can succeed to the same degree, and where consider what might have caused this, (spiritually, due to his plenty of others are learning, growing, and are quite content. actions ed), through Divine providence. Chazal state (Chullin A – אין אדם נוקף אצבעו מלמטה אלא אם כן מכריזים עליו מלמעלה ,(7b These people will nevertheless, only attempt to be accepted into the more “famous” yeshiva. person cannot lift his finger down here in this world unless it was already decided upon in Shomayim. One must be joyous This sorrow is one that stems from an appreciation with his pain as through it he will be atoned. Even the for the importance of Torah. Even those who seek the honor, mildest form of suffering is considered suffering which also value the honor of Torah. [Baruch Hashem, kavod atones for one’s sins, as the Gemara in Erachin writes (16b), עד היכן תכלית הייסורים? אפילו הושיט ידו לכיס ליטול שלוש ועלו בידו .haTorah – the honor for Torah has increased exponentially What are considered hardships? Even if one places his – שתיים This value for Torah was not present in the previous generation. Today, if one does not learn in a yeshiva, it is a hand in his pocket to remove three coins and ends up removing detriment to his honor.] When one undergoes this sorrow only two. for Torah and its honor, it stands as a great merit for him. As The reward is in We find that the opposite idea is also true; One who – לפום צערא אגרא ,(Chazal tell us in Avos (5:22 does not experience any hardships or sorrow should be accordance to the pain. worried. The Gemara in Sanhedrin (101a) tells the story of In truth, there is absolutely no reason for one to ever Rabbi Eliezer Ben Hurkanus upon his death bed. His student, feel pain or sadness. Everything is governed by Shomayim, Rabbi Akiva came to visit him. Upon seeing his Rebbi and all that happens to a person is for his ultimate best, as suffering, he was joyous and exclaimed, “As long as I saw that All that Rebbi’s wine did not spoil, his flax was not destroyed, and his – כל דעביד רחמנא לטב עביד ,(we learn in Berachos (60b the Merciful One does is for the good. This refers to the oil and honey did not rot, I worried that perhaps, chas ultimate good – eternal life – of which we have no v’shalom, Rebbi received his rewards, here in Olam Hazeh. comprehension, whatsoever. Even when a person does not Now that I see Rebbi is suffering, I am joyous.” understand why something has occurred, he must have emunah – faith, that it was all for his good. Consequently, 1 4 We cannot begin to imagine the great rewards that heart. This effect will allow him to connect to the churban – were awaiting the great Rabbi Eliezer, referred to as Rabbi destruction, with more ease, through his introspection. Eliezer HaGadol. We cannot fathom his levels of Torah and middos. Despite all this, had he not gone through pain in this One must ponder at length the words of Chazal, world, there was room to worry that perhaps he already has Gemaros and Midrashim, that speak of the destruction and received his lot. Only after his suffering could he relax, that all that occurred during that time of history. They describe indeed, he will merit Olam Habah. We should therefore be the figurative “pain and sorrow” that the Shechina – Divine tremendously joyous while going through hardships. I knew presence feels, as a result of the churban and its following a man who suffered from tremendous physical pain and exile. The Shlah HaKadosh (Masseches Shvuos) describes the would nevertheless proclaim, “This is good”. events that occurred on Shavuos night, as the Beis Yosef and his colleagues were learning throughout the night. They With the proper emunah, one should not be heard a voice call out from Shomayim that told them that had disappointed that he did not get accepted into the yeshiva of they felt even a fraction of a fraction of the pain that the his choice. One must know that the yeshiva that accepted Shechina feels, they would not be able to ever have any joy him is the best place for his continued growth. There have whatsoever in their hearts. been many cases where students were rejected from yeshivas, yet they were promised a slot for the following Granted, these are truly lofty levels of feeling and year. In the meantime, they learned in a different yeshiva, understanding the sorrow of the destruction, and to take where they ended up succeeding and did not want to leave part in the sorrow felt by the Shechina. During Tisha B’Av, after the first year. On the flip side, we have found cases of while reciting Kinnos, one can feel this slightly if one were to those who kept pushing to get into the yeshiva of their introspect upon the meaning of the words. Normally, it is choice, only to find out that indeed, it was not the best place difficult to properly mourn the destruction. We therefore for them. must know what we, on our low level, can do. * * * The Gemara in Berachos (6b) states that one who brings joy to a chosson and a kallah, is as if he has rebuilt one We are currently in the days in which we mourn the of the ruins of Yerushalayim. What is the connection destruction of the Temple. We have previously mentioned between these two ideas, and how, through bringing joy to that without proper introspection, one does not feel the loss the chosson and kallah, are the ruins rebuilt? of the Beis HaMikdash. A person who is healthy, has a stable income, and is sitting and learning, and taking pleasure in The explanation is quite simple. One who brings joy the joy of Torah, does not feel any lack. It is very difficult to to a chosson and kallah is fulfilling the mitzvah of chessed and properly feel and mourn the churban – destruction. loving others. The Rambam writes that this is a fulfillment of And you shall love your – ואהבת לרעך כמוך the mitzvah of We do incorporate many halachos that indicate neighbor as yourself (Hilchos Avel 14:1). Through this mourning, during this time. One such example is the mitzvah, one is correcting the sin of sinas chinam – baseless On the rivers of Bavel – a chapter hatred, which was the sin that caused the destruction of the – על נהרות בבל recitation of in Tehillim that speaks of the exile that followed the Temple. שם ישבנו :destruction of the Beis HaMikdash. The verse says That is where we sat and wept, as we Yes, the Gemara relates that the destruction was a - גם בכינו בזכרינו את ציון remembered Zion. On Shabbos, when it is forbidden to be in result of the fight between Kamtza and Bar Kamtza (Gittin 55b). This is the way in which the events unfolded in the – שיר המעלות בשוב השם את שיבת ציון a state of sadness, we recite The song of ascendance; as Hashem shall return those exiled natural world. Bar Kamtza was embarrassed as a result of from Zion. We remind ourselves that we are anticipating the the sinas chinam that brewed between him and the one redemption; yet we do so without expressions of sorrow and hosting the festive event. He therefore went to the Roman tears. Caesar and reported that the Jews had rebelled against him. Yet the real reason for the destruction was the sin of baseless The Mishna Berura (1:11) explains that the main part hatred that permeated throughout the entire populace, just of a person’s mourning over the destruction is one’s feelings as the Gemara in Yoma (9b) tells us, that the Second Temple and intent. One must understand and feel that which he is was destroyed because of sinas chinam.
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