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Rav Shimon Shkop's Introduction to Shaarei Yosher Widen your Tent Thoughts on Life, Integrity & Joy RABBI MICHA BERGER BASED ON RAV SHIMON SHKOP’S INTRODUCTION TO SHAAREI YOSHER Mosaica Press, Inc. © 2019 by Mosaica Press Typeset by Brocha Mirel Strizower ISBN-10: 1-946351-55-5 ISBN-13: 978-1-946351-55-5 All rights reserved. No part of this book may be used or reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without written permission from the publisher. Published by: Mosaica Press, Inc. www.mosaicapress.com [email protected] 1 Introduction to Shaarei Yosher This is Rav Shimon Shkop’s introduction to his magnum opus. In it, he discusses the essentials of how the Torah teaches us to live. After we let Rav Shimon speak for himself, we can explore possible ways to understand his words and to further derive from his thoughts ways of applying them to our own lies. 1.1 PARAGRAPH 1 יתברך הבורא ויתעלה Blessed shall be the Creator, and exalted היוצר שבראנו בצלמו shall be the Maker, Who created us in ובדמות תבניתו, וחיי His “Image” and in the likeness of His עולם נטע בתוכנו שיהיה Structure,” and planted eternal life“ אדיר חפצנו, להיטיב עם within us, so that our greatest desire זולתנו, ליחיד ולרבים should be to benefit others, to individuals בהוה ובעתיד בדמות and to the masses, now and in the future הבורא כביכול. .(in imitation of the Creator (so to speak שכל מה שברא ויצר For everything He created and formed היה רצונו יתברך רק was according to His Will (may it be להיטיב עם הנבראים, .blessed)1 only to be good to the creations כן רצונו יתברך שנהלך So too His Will is that we walk in His בדרכיו כאמור ״וְהָ לַכְתָ Ways. As it says, “and you shall walk in בִדְרָ כָ יו״, His Ways.”2 1 All honorifics, such as “may it be blessed” and “may His memory be a blessing” appear in the original as acronyms of common idioms that the reader could read without losing their train of thought. Since this is impossible in translation, I chose to hereafter omit them. For similar reasons, “Moshe our teacher” or “Moshe our teacher, peace be upon him,” I usually rendered simply “Moshe” for readability. 2 Devarim 28:9. 45 46 Widen Your Tent היינו, שנהיה אנחנו That is, that we, the select of what He בחירי יצוריו, מגמתנו made — should constantly hold as our תמיד להקדיש כוחותינו purpose to sanctify our physical and הגופניים והרוחניים ,spiritual abilities, for the good of the many לטובת הרבים, כפי ,according to our abilities. In my opinion ערכנו, ולדעתי כל ענין this whole concept is included in Hashem’s זה נכלל במצות ה׳ של mitzvah [of] “Be holy, [for I am Holy].”3 ״קְ דֹשִ ים תִהְ יּו.״ דהנה במדרש ויקרא The Midrash says about this verse: “Can פרק כ״ד אמור על it [truly] be ‘like Me’? This is why it מקרא זה: ״יכול כמוני? continues, ‘For I am Holy,’4 to teach that תלמוד לאמר ׳כִי קָ דֹוש My Sanctity is above yours.”5 אֲ נִי׳, קדושתי למעלה מקדושתכם״, וביסוד מצוה זו של And about the foundation of this קדושה איתא בתורת mitzvah of sanctity, the Toras Kohanim כהנים: ״׳קְ דֹשִ ים תִהְ יּו׳ ”.states, “‘Be holy’ — be separate פרושים תהיו״, והרמב״ן ז״ל בפירושו Nachmanides, in his commentary on the על התורה האריך Torah, explains at length this principle of לבאר ענין פרישות ,avoidance” as it is stated in this mitzvah“ האמור במצוה זו שהוא that it is an avoidance of excessive להתרחק מן הנאות comfort and pleasure — even if they are ותענוגים יתירים, אף על .actions that are not prohibited to us פי שהם מעשים שאינן אסורים לנו, 3 Vayikra 19:2. 4 Vayikra Rabbah, Emor 24:9. 5 Ibid. Paragraph 1 47 ובציור מבליט אומר In an illustrative statement, he writes שאפשר לאדם להיות that it is possible for a person to נבל ברשות התורה ועיין be disgusting within the technical שם בדבריו הקדושים framework of Torah law; see his holy words there. ועל פי זה לכאורה דברי According to this, it would seem the המדרש אינם מובנים, .Midrash is incomprehensible איך שייך בענין פרישות What relevance does the concept of להתדמות להקב״ה שעל avoidance” have to being similar to the“ זה השמיענו הכתוב Holy One? The verse tells us with regard שלא כן רצונו יתברך, to this that His Will is not like this, as it שהרי אומר ״יכול כמוני? says, “Can it [truly] be ‘like Me?’ This is תלמוד לאמר ׳כִי קָ דֹוש why it continues, ‘For I am holy,’ to teach אֲ נִי׳, קדושתי למעלה ”.that My sanctity is higher than yours מקדושתכם״, וביותר קשה להבין מה It is exceedingly difficult to understand שמסיק ״קדושתי למעלה My sanctity is higher than yours.” This“ מקדושתכם״, דבמובן explanation is incumbent upon us to זה עלינו להבין, דבאמת understand — in truth there is some יש דמיון בהקדושה שה׳ similarity in the holiness He expects דורש מאתנו לקדושתו of us to His [Holiness], except that His יתברך, אלא שקדושתו .Holiness is more general and inclusive יותר כוללת ומקפת, ואם נאמר דעיקר מובן If we say that the essential idea of the הקדושה, שה׳ דורש holiness He demands of us (in this מאתנו במצוה זו של mitzvah of “be holy”) is distance from ״קְ דֹשִ ים תִהְ יּו״ להתרחק the permissible, that kind of holiness has מן המותרות, קדושה זו .nothing to do with Hashem אינה מתיחסת כלל לה׳ יתברך. 48 Widen Your Tent לכן נראה לפי עניות And so, it appears to my limited דעתי, שבמצוה זו כלול understanding that this mitzvah includes כל יסוד ושורש מגמת the entire foundation and root of the תכלית חיינו, שיהיו כל purpose of our lives. All of our work and עבודתנו ועמלנו תמיד effort should constantly be sanctified to מוקדשים לטובת הכלל, benefiting the community. We should שלא נשתמש בשום not use any act, movement, or get benefit מעשה ותנועה, הנאה or enjoyment that doesn’t have in it ותענוג שלא יהיה בזה some element of helping another. And as איזה ענין לטובת זולתנו, understood, all holiness is being set apart וכמובן בכל הקדשות .for an honorable purpose שהוא התיחדות למטרה נכבדה, והנה כשהאדם מישר Behold, when a person straightens his הליכותיו ושואף path and strives constantly to make his שתמיד יהיו דרכי חייו ,lifestyle dedicated to the community מוקדשים להכלל ,אז ,then anything he does even for himself כל מה שעושה גם for the health of his body and soul, he לעצמו להבראת גופו also associates to the mitzvah of being ונפשו הוא מתיחס גם holy. For through this he can also benefit כן אל מצות קדושה, the masses. Through the good he does שעל ידי זה יטיב גם for himself he can benefit the many who לרבים, שבטובתו לעצמו rely on him. But if he derives benefit הוא מטיב עם הרבים from some kind of permissible thing that הצריכים לו, אבל אם isn’t needed for the health of his body הוא נהנה הנאה מן and soul, that benefit is in opposition סוג המותריות, שאינן to holiness. For with this he benefits דרושות להבראת גופו ,himself, as he imagines at that moment ונפשו, הנאה זו היא נגד .but to no one else does it have any value הקדושה, שבזה הוא מטיב לעצמו לרגע לפי דמיונו, ולזולתו אין שום תועלת. Paragraph 1 49 ועל פי דרך זה ענין מצוה ,And based on what we have explained של פרישות הוא תמצית the thesis of the mitzvah of avoidance מיסוד מצות קדושה, is essentially the same as the underlying הנכרת בפועל בדרכי basis of the mitzvah of holiness, which ההנהגה של האדם, אבל is practically recognizable in the ways ברעיון ושאיפת הרוח a person acts. But with insight and מתרחבת מצוה, זו גם the calling of spirituality, this mitzvah על כל מפעליו ומעשיו broadens to include everything a person של האדם גם בינו causes or does even between him and the לבין המקום, .Omnipresent וביחס זה מתדמה ענין In relation to this, this holiness is קדושה זו לקדושת comparable to the Holiness of the הבורא יתברך באיזה .Creator in whatever small resemblance דמיון קצת, שכמו Just as the Act of the Holy One in all of שבמעשה של הקב״ה Creation, and in each and every moment בהבריאה כולה, וכן בכל that He continues to cause the universe רגע ורגע שהוא מקיים to exist; all His actions are sanctified to את העולם, כל מעשיו the good of others, so too it is His Will הם מוקדשים לטובת that our actions be constantly sanctified זולתו, כן רצונו יתברך to the good of the community, and not שיהיו מעשינו תמיד .personal benefit מוקדשים לטובת הכלל ולא להנאת עצמו. 1.2 Paragraph 2 אמנם אם יאמר האדם However, what of a person who decides להכניע את טבעו to subject his nature, in order to reach a להגיע למדה יתירה high level so that he has no thought or עד שלא יהיה בנפשו ,inclination in his soul for his own good שום מחשבה ושאיפה only a desire for the good of others? In להיטיב לעצמו, וכל this way he would have his desire reach שאיפותיו יהיו רק להיטיב the sanctity of the Creator, as His Desire לאחרים, ובאופן כזה in all of the creation and management תהיה שאיפתו להגיע of the world is only for the good of the לקדושת הבורא יתברך, .created, and not for Himself at all שרצונו יתברך בכל הבריאה והנהגת העולם רק להיטיב לנבראים ולא לעצמו יתברך כלל וכלל, שבהשקפה ראשונה היה At first glance, one might say that if a אפשר לומר שאם יגיע אדם person reached this level, he would reach למדרגה זו יגיע לתכלית the epitome of being whole.
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