Rei'ach HaSadeh - Volume One: Prayer

Rachel Beer 43

‫ ְּל ַב ְּב ֶכם‬,” (and you shall serve Him with all your heart).4 The Rambam5 further
defines this mitzvah as incorporating three components: praising HaShem,
making a request of Him and giving thanks to Him in any language, every person
according to their ability. This interpretation does not provide a limit for how
often to pray each day or what language to use when praying.

Many questions can be raised based upon this debate. One of the most
obvious being are women obligated in Tefillah? If the answer is yes, to what
degree? Is it simply Tefillah she’baLev (prayer from the heart) which has no
specific text, or is it the traditional Tefilot found in prayer books. This is a much
deeper machloket with many commentaries written - both Rishonim and
Achronim – debating the obligation of Tefillah, however that discussion is
beyond the scope and focus of this article. The bottom line that we see from
both of these opinions is that women are obligated in prayer.

Knowing this obligation that women have to pray, the Yamim Nora’im
can be a daunting thought. These are days where we are given the opportunity
to stand before HaShem with His Shechina having a greater presence than any
other time of the year. So as a woman with an obligation to pray, how can we
properly prepare ourselves and then stand before HaShem with an open heart
and open mind to pray? It seems that nowadays, everyone is constantly on the
run with a lot on their minds, errands to finish and never with enough time to do
them, which can explain why davening can be a challenge on even a normal day.

As a woman, I know it can be stressful with cooking, cleaning, taking
care of children, juggling many schedules, going to work and so on. This is our
normal routine. We always have something on our minds. Now come the
Yomim Nora’im where all expectations are heightened for everything that has to
get done. But not only are expectations increased for cooking, cleaning, packing,
company, etc., the expectations on Tefillah are also greater at this point than at
any other time of year.

The Yomim Nora’im are an amazing time for Jews. The enormity of the
days are astounding and hard to comprehend. However, it is even harder when
you are not able to properly prepare yourself to stand before HaShem in a way in

4 11.13
5 See Mishnah Torah, Hilchot Tefillah 1:2.

44 Rei’ach HaSadeh

which we would all probably want to do. Whatever your daily stress, it is often
exacerbated during the holidays. Therefore, to remove that stress to be able to
stand before HaShem with the kavanah that is needed for the enormity of the
days is challenging.

So how can one realistically say that a woman is obligated in prayer?
How are we able to turn off all of these stresses and focus on our davening?
With this in mind we can easily understand the Rambam’s interpretation of the
Mishna that a women's Tefillah is not dependent on any specific text or timing,
but rather on recognizing and thanking HaShem at any given opportunity. It
takes into account the challenging role women often have in balancing
responsibilities.

I wish I had the magical answer to get rid of everyone’s stresses and
allow them the possibility to open their hearts and minds to only prayer.
Unfortunately, I do not. One thing, though, that I have learned from the
Haftorahs from Rosh HaShana is the power of a woman’s prayer.

On Rosh HaShana, two of the most powerful days of the year, both of
the Haftorahs mention women’s Tefillot. In addition to mentioning women
davening, these excerpts elucidate how their Tefillot were answered by HaShem.
On the first day of Rosh HaShana we learn about Chana and her request to
HaShem for a son. This follows the Torah reading of that day that describes
Sarah giving birth to Isaac after many years of being childless. We learn that
after her request she had a son, Shmuel, who later became a great prophet. The
Haftorah then ends with Chana thanking HaShem. On the second day of Rosh
HaShana we read the Haftorah about Rachel. “A voice was heard on high-wailing,
bitter weeping – Rachel weeps for her children, she refuses to be consoled for her children, for
they are gone.” The verse then states, “So said HaShem: Restrain your voice from weeping
and your eyes from tears; for there is a reward for your accomplishment- the words of HaShem-
and they shall return from the enemy’s land”.

So on this enormous day of Tefillah where we stand before HaShem,
these are the two focuses on the Haftorahs we read. The focus is on Tefillot
from women that HaShem answered favorably.

I cannot poskin regarding a woman’s obligation in Tefillah. I can,
however, emphasize the strength and potential impact of a woman’s Tefillah.

Rachel Beer 45

The mere fact that this is what we say on both days of Rosh HaShana, as well as
the fact that both Chana and Rachel’s tefillot were answered favorably show us
the power and potential that we, as women, have when we daven and open up to
HaShem. Will you be able to remove everything from your mind when
davening? Probably not. But that is what can also be used to fuel your kavanah
and focus your prayers. To have your children on your mind, your parnasah,
whatever it is that drives your stress each and every day, can and should be used
to drive your Tefillah. It should be in the merit of all women, that HaShem
should hear us open our minds and hearts on these special days and answer us all
favorably.

THE ROLE OF SHALOM IN THE AMIDAH PRAYERS

BY: AVI BORENSTEIN

Have you ever wondered why the very last prayer of the
daily Shacharit and holiday Mussaf Amidah, which we often call the Shemoneh
Esrei prayer, is “‫( ”שים שלום‬bestow peace)?1 The order of the Amidah blessings is
not random. The order is discussed and debated in the Talmud, where the
ordering of the various berachot of the Shemoneh Esrei is explored and explained.2

The Talmud asks there, “why does this beracha of Shemoneh Esrei follow
that beracha?” A rationale and a scriptural reference or allusion is offered for
each of the eighteen (now nineteen) berachot of Shemoneh Esrei. The result is that
the Gemara sets out, one by one, the entire sequence of berachot in the Amidah.
In this context, the question is then asked, why say the last beracha, Sim Shalom?
After all, the subject of peace is covered in the priestly blessing immediately
preceding, which we know well as “‫( ”וישמרך ‘ה יברכך‬May HaShem bless you
and guard you). That famous blessing and formula recited by the Kohanim ends
with the blessing of “shalom;” specifically “‫( ”שלום לך וישם אליך פניו ’ה ישא‬May
HaShem lift his countenance and grant to you peace). Why repeat a reference to
peace?

One answer I wish to offer is that a reference to peace, recited only by
the Kohanim, is not sufficient: The people must request peace and acknowledge
its overriding importance in personal life, in Jewish life and in world existence.
Thus, the blessing offered by the Kohanim, rather than being satisfactory on its
own, is merely an opening – a portal – to greater recognition of the
encompassing importance of peace.

Developing this idea, we see that the concept of peace is not to be
hinted at or stated merely in passing. Rather, the blessing of peace is the
culmination of all our prayers. We want peace, we seek peace, we pursue peace,
we pray for peace. Aaron was beloved because he ran after peace among the
Israelites.3

1 In the Ashkenazi Amidah format, at Minchah and Ma’ariv, the tradition is to say “ ‫שלום רב על‬
‫( ”ישראל עמך‬Establish abundant peace for your people, Israel) instead of “Sim Shalom.” That
change is because “Sim Shalom” in the Ashkenazic tradition is recited only when the priestly
blessings are recited, which is at Shacharit and Mussaf, and in the Minchah and Ma’ariv service, the
priestly blessings are not recited, with the resultant change. The theme of Shalom Rav remains the
bestowal of peace.
2 Megillah, 17b-18a.
3 Midrash Rabbah, Kleinman Edition, ArtScroll, (2016), Bamidbar, Pinchas, Ch. 21, Sec. 1.

Avi Borenstein 47

In Hebrew, the word “Shalom” has the same root as ‫שלימות‬/sheleimut
(completeness). Shalom is more than an absence of war. It is often pointed out
that the word shalom itself is derived from sheleimut, which is also translated as
wholeness or perfection.

To gain an appreciation of the role of peace in Jewish life, its meaning
and its value to us individually and as a people, let us start by looking at how
HaShem describes the Temple offerings in Sefer Vayikra in Parashat Tzav:

.‫ ַה ְּשּׁ ָל ִמים‬,‫ּו ְּל ֶז ַבח‬--‫ ְּו ָל ָא ָשם; ְּו ַל ִמלּּו ִאים‬,‫ ְּו ַל ַח ָטאת‬,‫ ָל ֹע ָלה ַל ִמ ְּנ ָחה‬,‫זֹאת ַהתֹו ָרה‬

This is the law of the burnt offering, the meal offering, the sin-offering,
and the guilt-offerings, and the feast peace offerings.4

Why is the shelamaim, the peace offering, mentioned last?

We start with the value of “peace.” The Midrash Rabbah on Parashat
Nasso presents extensive discussion the depth and value of “Peace.”5 There, R.
Elazar Hakapar states “Gadol shalom, shehu shakul k'neged haKol.”(Great is Peace,
for it is equal to everything else). 6 R. Elazar finds, as reported in the
Midrash, that a source for this notion is the first blessing after “Borchu” which
is said daily, “Oseh shalom uBorei es haKol” (Who makes peace and creates all).7 R.
Elazar also observes earlier in the same Midrash that “gadol shalom, she’ein chosem
kol haTefillah elah shalom” (Great is peace, for the conclusion of the entire
Shemoneh Esrei prayer is only with peace). 8 According to this opinion, the
blessing of peace was placed last in Shemoneh Esrei because all of the other
blessings are contingent on being in a state of peace.9 The value of peace is
discussed extensively in the Midrash, which observes that in Psalms 29:11
HaShem states “‫( ”ה’ יברך את עמו בשלום‬HaShem will bless His nation with
peace.) This verse can also be translated as “HaShem will bless his nation in
peace.”10

It, therefore, is no accident that the final word of the priestly blessing
is shalom, as shalom is considered the greatest of all blessings. The request for
peace to conclude our Shemonah Esrei prayers is the equivalent of summarizing
the eighteen bequests we recited before Sim Shalom. But, that is not the end. We

4 7:37.
5 Midrash Rabba, Kleinman ed., Sefer Barmidbar, Parashat Nasso, Ch. 11 Sec. 7.
6 Ibid.
7 Ibid.
8 Ibid.
9 Id. at fn 403.
10 Id. at fn 402.

48 Rei’ach HaSadeh

need more, more pursuit of peace and a personalized and powerful request for
peace.

That seems simple enough; We want peace, we pursue peace, we ask for
peace; but, what is peace?

Does peace only mean no wars?
What about a person’s internal peace, meaning for the individual
mentally, emotionally, spiritually?
Can we have peace with no debate about life, politics, Torah? Does
peace preclude debate in the world of Torah and scholarship? Is a no-debate
world, the world we seek to live in?
What is peace?
The first level of acquiring peace is “inner peace.” 11 In Eshed Ha
Nachalim, Rav Avraham Schik explains that when a person reconciles all his ideas
and his yearnings into a unified whole, that person will then have achieved inner
peace. When one has internal harmony, he or she can pursue goals and
observance without distraction, and perform mitzvot to the optimum, as
opposed to performing the rituals just to get by. Imagine total immersion into a
life event, or into a mitzvah performance, not beleaguered by distractions or due
to internal uncertainty as to worth or meaning. For example, imagine getting
home on Friday night for Shabbat and not using the “eighteen minutes” every
week, but as urged by the Ari, zt’l, arriving home in time to prepare for and
contemplate Shabbat and to immerse oneself in the meaning and observances of
Shabbat.
In life’s daily activities, the greater the inner peace, the more likely the
accomplishment of worthy goals can occur.
However, does a state of peace preclude diverse opinions and
perspectives? The Torah is said to have seventy faces, meaning that a multitude
of opinions are possible, each with a level of legitimacy and validity so long as an
opinion is expressed with ‫( יראת שמים‬fear of God). The best example of holy
debates is the passionate debates between the houses of Hillel and Shammai, as
opposed to an argument for self-aggrandizement (the best example being

11 Schik, Rav Avraham, Eshed Ha Nachalim (Vilna, Poland; circa 1843).

Avi Borenstein 49

Korach). Debate is allowed and is part of Talmudic discussion.12 Further, we see
that we attach validity to all “seventy” divergent opinions, even if there must be a
final opinion to arrive at a way of living, a Halacha.

The Talmud is not the first source to see that divergent skills and talents
do not preclude peace. The Torah itself is a primary source to study to see that
peace does not require unanimity. For example, look at the approach of our
forefather Jacob. He had twelve sons. As we see in Bereshit, the twelve brothers
had diverse personalities and skill sets.13 Jacob knew this well. Before his passing,
he gave each son a unique blessing; not a copy of the other, but each blessing
very specific and designed to highlight each son's unique personality. Moreover,
the Midrash Rabbah reports that with the obvious differences in personality and
temperament, Jacob exhorted his sons to avoid dissension.14

Rabbi Ya’akov Kaminetsky, in his Emes leYa’akov, explains that the
Jewish people were never intended to be one-dimensional.15 They were to be
twelve tribes, each with a unique role, talent and inspiration. But, the twelve
tribes were not to go off in different opposing directions. They were to
complement each other, to form a whole Am Yisra’el.

On the one hand, Jacob warned his sons not to infringe on the talents,
expertise and prerogatives of the other sons. On the other hand, Jacob also
recognized that orderliness and assignment of roles and recognition of roles
contributes to peace as well. To emphasize this, Jacob gave his blessings with all
twelve sons present, to hear the blessings of the others and to appreciate the
meaning; to be a whole and not to infringe. Thus, we find that the Hasmoneans,
the heroes of the Chanukah story, who upon vanquishing the Syrian-Greeks
assumed the throne, which was reserved for the tribe of Judah, and despite their
victories, they were punished and their entire family was ultimately wiped out.
Thus, the various tribes can have differences of opinion, but must recognize that
other opinions leShem shamayim must also be respected.

Rabbi Kaminetsky once publicly observed that the Jewish people are
composed of different camps, each with Torah leaders and different viewpoints
and positions.16 Each group should stick to its traditions. That adherence to a
valid position does not preclude peace with the other groups. Peace means

12 The phrase “Shivim Panim laTorah” (70 faces of the Torah) is not mentioned explicitly in the
Torah. The earliest source for this phrase is the Midrash Rabbah, Bamidbar, 13:15-6 and the
earliest place the concept is discussed in the post-Talmudic Midrash Otiot deRabbi Akiva.
13 Based on the blessings Ya’akov gave to his sons at the end of his life. See Bereshit 49:1-28.
14 Midrash Rabbah, Kleinman ed., Sefer Bereshis, Parashat Vayechi, Ch. 48 Sec. 2, footnote 3.
15 Kaminetsky, R. Ya’akov, Emes leYa’akov (New York/Cleveland, 1991).
16 Author’s recollection.

50 Rei’ach HaSadeh

accepting positions made leShem Shamayim, and valuing the contributions of
others.

Unity is a necessity for Torah to flourish. 17 Scholarly disputes are
inevitable. If the dispute is for personal honor, enmity will result. Each group
will create their own Torah with divergent tenets and principles. Within that state
of events, the people as a whole cannot exist and certainly not flourish. Debate,
with a sense of unity and commitment to the pursuit of truth, recreates the
Schools of Hillel and Shammai sense of brotherhood, which even addressed
sharp debates.

This understanding helps resolves an apparent contradiction in the
important philosophical teachings of the Mishnah in Perke Avot. In Mishna 1:2,
Shimon haTzaddik reports that the world stands on three principles, “ ‫תורה עבודה‬
‫( ”וגמילות חסדים‬Torah, divine service and acts of kindness). Yet, in Mishnah
1:18, Rabbi Shimon Ben Gamliel says the world exists on “ ‫על הדין ועל האמת ועל‬
‫( ”השלום‬Torah, divine service and acts of kindness). What happened? Why the
change?

One answer we suggest is that the first three criteria were needed
to create the world, the last three criteria are needed to sustain the world. Why the
change from creation to ongoing maintenance? Torah sustains the world, and
one reward for loving Torah is Peace.18 The search for truth allows no personal
antagonism. The search, and its implementation bring peace. Prayer must end
with shalom, and the greatest of all pursuits is the pursuit of peace, as we see in
Pirkei Avot. In fact, peace, shalom, is so important, that the Sages debate if the
very word "shalom" is one of the divine names of God, which may not be erased
or even said in inappropriate places.

Therefore, we cannot be complete in life and in Judaism without peace.
May this year and our tefillot of “Sim shalom” bring peace to us and to all Kelal
Yisra’el.

17 See Midrash Rabbah, Kleinman ed., Sefer Barmidbar, Parashat Nasso, Ch. 11 Sec. 7, fn. 405(a).
18 See id., at Bamidbar 1, Sec. 7.

FROM AVOS TO KORBANOS:
THE ORIGIN OF OUR OBLIGATION

BY: ELANA EREZ

During the Yamim Nora’im, especially Yom Kippur, there is an extensive
portion of davening dedicated to korbanos and the service in the Beis Hamikdash
during this period of the year. Sefer Vayikrah is dedicated to a detailed account
of the korbanos and various acts of service of the Kohanim in the Beis
Hamikdash, known to us as “the avodah.” In the second Mishna of the first
Chapter of Pireki Avos, we see this service illustrated. Shimon haTzaddik is
quoted as saying: “ ‫ ועל גמילות‬,‫ ועל העבודה‬,‫על שלושה דברים העולם עומד; על התורה‬
‫החסדים‬.” (The world stands on three things: Torah, the service of G-d, and deeds
of kindness). Here the avodah that is referenced is korbanos. It is from this
Mishnah that Rabbi Yehoshua ben Levi1 established the concept, “ ‫פרים ונשלמה‬
‫( ”שפתינו‬Let us render [for] bulls [the offering of] our lips). Once the Beis
haMikdash was destroyed, Tefillah was to be utilized as our service to HaShem
in the place of korbanos.

On the other hand, there is a mesorah (tradition) taught almost
immediately upon the institution of Tefillah first being introduced as an
alternative to korbanos. In Maseches Berachos,2 there is a discussion showing that
Tefillah was established by the Avos. The Gemara there proves this based on
different pesukim from Bereshis, as well as using other pesukim from Nach, to
draw out deeper meaning to these pesukim and fix them as the basis for Tefillah.
The Gemara there tells us Avraham was mesaken (established) Shacharis, Yitzchak
was mesaken Minchah, and Yaakov was mesaken M’aariv. If this is in fact the case,
Tefillah was established well before the korbanos in the Beis haMikdash. This
approach would suggest that regardless of whether or not there was a Beis
haMikdash standing, Kelal Yisra’el would still have been engaged in Tefillah.

There may be a way to approach these two seemingly different origins
of our obligation and fuse them together. Based off of the Gemara and Chazal, it
appears there are two approaches to Tefillah. The first approach, “Davening like
the Avos” is an act of engaging in a personal, individual, and somewhat
spontaneous dialogue with HaShem. Engaging in this type of Tefillah is the

1 Berachos 26b.
2 Ibid.

52 Rei’ach HaSadeh

foundation of creating a relationship with our Creator. To further illustrate this
point, Sefer Devarim contains a passuk from Shema that we recite daily, “ ‫ּו ְּל ָע ְּבדֹו‬
‫ ְּל ַב ְּב ֶכם‬-‫( ” ְּב ָכל‬and to serve Him with all your heart).3 Rashi there explains, “What
is service of the heart? Service of the heart is Tefillah.”4 Since the passuk says
heart and not mouth or lips, this supports our understanding of the Gemara
Berachos cited above. One’s heart contains his or her most inner desires and often
these thoughts are comprised of personal, informal prayer.

On the other hand, “Davening in the place of korbanos” is dissimilar in
nature since it is institutionalized, obligatory, and surrounded by halachos. These
elements are reflective through being a part of daily minyanim, delineating
tefillos for specific times of the day, and the various other halachos surrounding
Tefillah. The Anshei K’nesses HaGedola specifically reference this point in the
Tefillah of “Retzeh” which we recite in our daily Shmoneh Esrei. “Ritzeh HaShem
Elokeinu B’Amcha Yisra’el U’Bitifilasam V’Hashev Es Ha’Avodah L’Dvir Beisecha.”
(Be pleased, Lord our G-d, with Your People Israel and with their prayer, and
restore the service to Your Holy Temple/Holy of Holies5). This phrase alone
draws a direct correlation between Tefillah being in place of the avodah, or
karbanos. Additionally, Rav Shimshon Dovid Pincus, in his sefer She’arim
B’Tefillah,6 discusses at length what an individual must do to ready one’s self to
stand before HaShem, implying Tefillah is true avodah.

Though the ideas may seem contradictory, they really blend quite nicely.
Tefillah is simultaneously both an act of communal and individual service to
HaShem. One should daven in order to build a personal relationship with
HaKadosh Baruch Hu, revealing to Him one’s innermost thoughts and emotions,
while concurrently serving in the company of the larger community, thereby
engaging in a more “public” act of prayer. Being amongst others who are
performing the same act automatically gives Tefillah an even greater power. In
Maseches Baba Kama, Rava is quoted saying, “Kol HaMevakesh Rachamim al
Chaveiro veHu Tzarich leOso davar ne’eneh techilah.”7 (Whoever requests mercy on
behalf of his friend for something in which he also needs or desires for one’s

3 Devarim 11:13.
4 Rashi, ibid. s.v. u’le’avdo bechol levavchem.
5 Translation from Sefara, available at https://www.sefaria.org/Siddur_Ashkenaz,_Weekday,_
Shacharit,_Amidah,_Temple_Service.1?lang=bi&with=Sheets&lang2=en
6 See Chapter 2, entitled “HaHachana,” pp. 20-25.
7 92a.

Elana Erez 53

self, he is answered first). The Gemara supports that statement by providing
several examples from Sefer Bereshis of how our Avos are proof of this. The
communal setting of Tefillah instinctively raises such awareness, to daven for
those in our company, thus further solidifying and unifying the group amongst
whom you are davening.

Keeping these two thoughts in mind, we should be zoche (merit) to have
our individual and communal tefillos answered leTovah (for good) and may it be
HaShem’s will that we are zoche to see the rebuilding of the third Beis haMikdash
to return to the other form of avodah, speedily in our days.

THE PURPOSE OF PRAISE

BY: BEN HOFFER

From the earliest moments of the Jewish tradition, Tefillah (prayer) has
played a fundamental role in the life of a Jew. Our forefathers, Avraham,
Yitchzak and Ya’akov are each referenced in the Torah as having prayed to
HaShem (G-D) and based on these pesukim 1 we have the daily practice of
davening Shacharis, Minchah and Ma’ariv. Our Sages have taught us that Tefillah is
“avodah shebalev” (service of the heart).2 Accordingly, from the post-temple era, R.
Yehoshua ben Levi teaches us that it is our Tefillah that has taken the place of the
daily avodah that was performed in the Beis haMikdash.3 We can now see the
central role that Tefillah plays in the daily life of a Jew.

Digging a little deeper into what Tefillah is, the best place to look is the
heart of our Tefillah, the Shemoneh Esrei or Amidah. The Amidah is comprised of
three distinct sections. It begins with Shevach (praise), moves on to Bakashos
(requests), and then concludes with Hoda’ah (thanks). The common
understanding is that before we ask for something from the Ribono Shel Olam
(Master of the World), we need to first recognize Him as such by delivering
words of praise. Then, when we are done asking for all the things we need or
would like, the proper thing to do is say “thank you”. For the purposes of this
article, I would like to focus on the first section of praise.

First, we need to distinguish between praise given in gratitude, such as
the praise sung by Kelal Yisra’el in Az Yashir4 after the splitting of the sea, and the
praise that commences the Amidah. While I have no problem with singing praise
or giving recognition to the role HaShem plays in the world when one feels
moved to do so, I personally have long been bothered by the concept of praising
HaShem in connection with making requests. There almost seems to be some
thought that we can influence HaShem’s response to the forthcoming requests
by starting with a little praise. The Gemara in Maseches Berachos5 states that the
reason we begin the Amidah with praise is similar to the way a slave would begin

1 The source for Shacharis is Avraham in Bereshis 19:27; Mincha is Yitzchak in Bereshis 24:63;
Ma’ariv is Ya’akov in Bereshis 28:11.
2 Ta’anis 2a.
3 Berachos 26b.
4 Shemos 15:1-19.
5 34b.

Ben Hoffer 55

with praise prior to making a request. At first glance, this can seem to be almost
insulting to the Melech Malchei haMelachim (King of kings). Do we really think that
uttering a couple of prescribed flattering paragraphs about the greatness of
HaShem will impact the response we will receive? Is HaShem lacking in some
way that He gets some satisfaction from our tefillos that He otherwise would not
have? Clearly, this is not the case. Interestingly, the Yalkut Lekach Tov – Chayim
Shel Torah brings down the concept that HaShem does desire our tefillos,
referencing how HaShem made the Imahos (foremothers) barren to spur them to
fervent prayer.6

The question is “Why does HaShem want our tefillos?” Notwithstanding
our limitation to fully understand and comprehend HaShem’s desires, let’s take
an analytical approach in order to gain some clarity on this question which will in
turn help us better understand the broader purpose of praise in prayer.

Let us start our analysis with what we know. We know that HaShem is
perfect and whole and is not lacking in any way such that our Tefillos can provide
Him with something He does not already have.7 Therefore, considering the two
parties involved in any act of Tefillah, the person who is offering the Tefillah and
the One to whom the Tefillah is being directed towards, it comes to reason that
the purpose of Tefillah, including that of praising HaShem, must be for the
person offering the Tefillah.

So what benefit could there be to someone offering a prayer to HaShem
to begin that prayer with prescribed words of praise? We know that if it were not
for Chazal establishing Tefillah with the specific words of praise that encompass
our Amidah, we could not do so on our own.8 Accordingly, we can look towards
these carefully chosen words of praise to glean a better understanding of what
we are supposed to learn from using the prescribed texts. The first words of
praise reference HaShem’s awesomeness as “HaGadol, HaGibor, V’HaNorah, Kayl
Elyon.” These descriptive terms of HaShem speak of HaShem Himself (i.e. His

6 Bayfus, R. Ya’akov Yisrael HaCohen, Yalkut Lekach Tov – Chayim Shel Torah, (Hotzat Tishcar
HaRav, 2006), Volume 1, Sichah 22.
7 This commonly discussed in a multitude of sources on Tefillah and often derived from Malachi
3:6, “‫ לֹא ָש ִני ִתי‬,'‫(” ֲא ִני ה‬I am the Lord – I have not changed).
8 Berachos 33b.

56 Rei’ach HaSadeh

size, strength, awesomeness and dominion over all).9 However, the praise then
shifts to describing the way HaShem interacts with the individual and the world
referring to HaShem as the “gomel chasadim tovim” (He who bestows beneficial
kindness). We now see that the very first descriptive words Chazal, in their
divinely inspired way, directed us to relate to HaShem’s ways, are ones in which
we see the all-powerful Melech Malchei HaMelachim as One who values the
beneficial kindness one can bestow on others as a primary character trait.

Perhaps, we are being directed to look at the furthest thing from
ourselves, HaShem Himself, to understand who we truly are inside and what
kind of people we are meant to be. The natural condition of human beings is to
be focused internally. We exert much effort trying to grow into people who care
about and work towards improving the lives of others. In fact, much of Torah
U’Mitzvos is set up to help us grow specifically in this way. However, in most
cases, even those who are successful in becoming more outward-looking
individuals, only succeed to the point where they focus on how they can help
their family, their friends, and/or their community. Rarely, do we see someone
achieve a level of concern for people, Jews and non-Jews alike, wherever they
may be in the world physically and/or spiritually, such that the focus of his/her
Tefillah is impacted by this heightened perspective. (One could extend this
sensitivity to animals and plant life as well).

Even the great prophet Yonah struggled with achieving this level10. We
read about Yonah in the Haftorah on Yom Kippur and see that he needed a direct
lesson from the Ribono Shel Olam to have the proper understanding. Initially,
when Yonah is directed by HaShem to deliver the message to Ninveh (a non-
Jewish city) that if they did not repent the entire city would be destroyed, Yonah
chooses to flee rather than deliver the message. Yonah was concerned that if the
people of Ninveh heeded HaShem’s call for repentance, this merit of Ninveh
would be detrimental for the Jewish people. Ultimately, HaShem compels Yonah
to go to Ninveh and Yonah does deliver the message. While Yonah was waiting
outside the city to see how the city’s inhabitants would respond to the message,
HaShem caused a kikayon (tree) to grow overnight to provide shade for Yonah.
The next day HaShem caused the kikayon to be destroyed and Yonah was

9 Translation from Scherman, Rabbi Nosson, Siddur Kol Ya’akov: The Complete Artscroll Siddur, ed.
Rabbi Meir Zlotowitz (Brooklyn: ArtScroll, 1994), p. 99.
10 Yonah 4:1-11.

Ben Hoffer 57

suffering greatly under the sun and cried out to HaShem that he was so
aggrieved he would rather die than live. HaShem challenges Yonah by saying,
how could Yonah distress over the destruction of the kikayon tree, for which
Yonah did not labor nor make grow but rather sprouted overnight, and yet not
understand how HaShem sought to save an entire city full of people, albeit
sinners who were non-Jews? After all, ALL people are children of HaShem. The
fact that Chazal chose this portion to be read on Yom Kippur further illustrates the
perspective HaShem is trying to ingrain in each and every one of us to be
sensitive to the lives of those outside and beyond our extended orbit of friends,
family and community.

Therefore, an approach we might consider is that HaShem, who is the
paradigm of gomel chasadim, caring about each and every individual, knows that we
are best served when we place the care and concern of others at the forefront of
our focus. Prior to approaching HaShem with our requests, let us remember
who HaShem is and what He values. Earlier, we quoted the Gemara in Mesaches
Berachos that teaches us that we praise HaShem at the outset of the Amidah much
the way a slave would do before making a request of his master. Based on the
approach we are taking, we can frame the praise of HaShem as a reminder to the
mispallel (person praying) that before you ask HaShem for whatever it is YOU
feel is good, justified and/or necessary, try to look at the world with HaShem’s
perspective. A slave who thinks deeply about the various responsibilities and
concerns of the master will modify his/her requests to more appropriately fit the
perspective of the master. We are no different. We must think about HaShem
and his relationship to the entire world and everyone and everything that is in it,
from the beginning of time until the end of time. This understanding of the
purpose of praise will help us step outside of ourselves and connect with the
world in a manner more akin to the ways of HaShem than those of simple finite
human beings.

Viewing praise in Tefillah through this lens also fits seamlessly with the
well-established notion that Tefillah beTzibbur (prayer in a communal setting) is
preferred over Tefillah beYachid (prayer of an individual).11 The Meiri provides
some depth to why communal prayer is preferred by stating that when someone
davens with a minyan, the shechinah (divine presence) is present.12 What better

11 Berachos 8a.
12 Berachos 6a.

58 Rei’ach HaSadeh

way is there to remind ourselves of the critical component that thinking of
others before ourselves has in our Tefillos than to be standing side-by side with
other people all pouring their hearts out to HaShem together?

A second, but equally-important, lesson that we can learn from our new
understanding of the purpose of praise in Tefillah is that we should never forget
to Whom we are praying. We tend to get disheartened if we, either individually
or communally, engage the Ribono Shel Olam begging for a certain outcome and,
to our great disappointment, our desired outcome does not come to fruition. We
must remember, HaShem is HaGadol, HaGibor, veHaNora, Kayl Elyon, Gomel
Chasadim Tovim veKoneh haKol. All of these attributes are ones we aspire to obtain.
However, even in our best and highest moments, we recognize that we can never
achieve these attributes to the extent of HaShem. Accordingly, it is He who is
the One fit to determine what should and should not be. There is a classic
country music song titled “Unanswered Prayers”13 that illustrates this beautifully.
The song recounts an interaction between a man who, when accompanied by his
wife, runs into his old high school sweetheart. The man remembers how he
spent nights praying for G-D to make the relationship between him and his old
girlfriend stand the test of time. All these years later, the woman he has run into
is very different than the one he remembers, and he looks at his wife and thanks
G-D because sometimes the best things in life are “unanswered prayers.” The
song goes on to remind us that we are praying to “the Man upstairs.” We may
believe with every fiber of our heart, body, mind and soul that a certain outcome
is deserved and good and, therefore, engage passionately in Tefillah to the fullest
extent of our abilities, only to find that the answer from HaShem is “No.”

This is demonstrated in the Torah when, informed that he will not be
entering into the Holy Land, Moshe prays exceedingly for HaShem to permit
him to enter the land of Israel.14 Ultimately, HaShem denies Moshe’s request.
We have all been in the place Moshe stood at that time. It is as that moment for
which understanding and remembering the purpose of praise, once again, can
have a critical impact, both in our tefillos and general everyday life. HaShem, the
Ribono Shel Olam and Melech Malchei HaMelachim, and, in that moment, most
importantly, our Avinu shebaShamayim (our Father in heaven) has told us that he

13 Brooks, Garth. “Unanswered Prayers.” No Fences. By Pat Alger, Larry Bastian, Garth Brooks.
Capital Nashville, Allen Reynolds, 1990. CD.
14 Devarim 3:23-26.

Ben Hoffer 59

has a different plan than the one we believe so fervently should be realized.
Accepting the reality that HaShem’s plan is the proper and ideal plan for us will
help us maintain our emunah and simchas haChaim even when things don’t go the
way we had desired.

To conclude this piece on the purpose of praise in our prayer, I would
like to end with a prayer of my own. I pray that we all take to heart who HaShem
is and let His ways shape our Tefillos, the way we react to His ultimate response,
and the manner in which we interact with others and the world at large.
Hopefully, when our Tefillos reflect the praise we offer of HaShem, we will be
better gomelei chasadim with our Tefillos, embodying this elevated perspective. And
in the event we find that in our limited wisdom and comprehension that we did
not contemplate all the factors that HaShem takes into account leading HaShem
to bring about a different reality, let us accept that reality with happiness and
trust in Avinu SheBashamayim. May we be zoche (merit) to soon see the day when
the prophecy15 is fulfilled and we are brought to the mountain of HaShem to
rejoice in His house of prayer.

15 Yishayahu 56:7.

COMING CLOSER TO HASHEM1

BY: JEFF KATZ • ‫יהודה מאיר כ״ץ‬

The Torah reading on Yom Kippur begins with the recounting of the
death of Nadav and Avihu, Aharon’s two oldest sons. There are numerous
reasons provided as to what actually caused this tragedy to occur. However, there
is a consensus among the commentaries and the Ba’alei Mussar that Nadav and
Avihu acted Leshem Shamayim (for the sake of Heaven), and only wanted to come
closer to HaShem. As a result, they mistakenly added to the Temple service that
which they were not commanded. The fact that the Torah connects the death of
Nadav and Avihu and the Yom Kippur service is significant enough that a lesson
mustbe learned. I would like to propose the following original insight, Be’ezrat
HaShem. The Talmud states: “‫כל הבוכה על אדם כשר מוחלין לו על כל עונותיו‬,”
Whoever cries about the death of an ‘Adam Kasher’ (a spiritually fit person), all
their sins are forgiven.2 In addition, the Zohar enumerates a similar statement,
yet adds a direct reference to our commemoration of the death of Aharon’s sons
as read on Yom Kippur, as follows:

We therefore read on Yom Kippur the death of Aharon’s sons in
order to arouse the masses to be pained concerning the demise of the
righteous, and thereby invoke the forgiving of their sins. Because
whosoever is pained by the death of the righteous, or sheds tears,
HaKadosh Baruch Hu declares the verse in Isaiah 6:7 concerning them,
“‫ ְּו ַח ָטא ְּתָך ְּת ֻכ ָפּר‬,‫ ְּו ָסר ֲעֹו ֶנָך‬,” (And your iniquity shall be removed, and your
sin shall be atoned for…).3

On Yom Kippur, as we stand before HaShem, we can somewhat
understand Nadav and Avihu and their yearnings to be closer to HaShem. We
are, therefore, more prone to cry for them and thus invoke the forgiveness of
our sins. We know the dilemma of wanting to be closer to HaShem on Yom
Kippur more so than on any other day. Nadav and Avihu’s theoretical dilemma
of wanting to be even closer to HaShem than circumstances seemingly permit is
all too real for us on Yom Kippur. However, we do not need to seek out ways to

1 This Torah thought is being dedicated to my beloved mother, Malkah Alta bas Yechiel Michel
Hakohan, zt’l.
2 Shabbat 105b.
3 Zohar, Leviticus 57, Amud 2.

Jeff Katz 61

come closer to HaShem beyond that which is actually commanded of us. What is
the path to being a “Baal Aliyah” (a spiritually upwardly-mobile person)? I will
share an answer that was given to me as follows: “The simpler the path, the more
success you will experience. The less complicated, the better.”

In other words, the culmination of “every day” acts of righteousness will
make you great. We do not need to seek a grandiose path to righteousness. A
very curious answer indeed. What might be some examples? I will propose a list
as follows: Appreciating your spouse, finding the good in your spouse, saying a
good word to your spouse, finding the good in others, finding the good in
yourself, learning another Mishnah, another blatt Gemara, another halacha,
learning the laws of ashon hara (disparaging speech), knowing the laws of lashon
hara, implementing the laws of lashon haRa, making a list, adding to the list.
Perhaps, the “master key” to any list is finding the good in yourself. Appreciating
the greatness within is paramount.

THE FIRST STEP TO PRAYING WITH INTENT

BY: DR. RACHEL KOHN

The first beracha of the 19-blessing Amidah is arguably the most
important part of the davening when it comes to kavanah (proper intent or
concentration on the meaning of the words).

The Shulchan Aruch states 1 that when you say the Amidah you are
required to say all the berachos with kavanah. If you cannot say all the blessings
with kavanah, you should at least say the first blessing, Avos, with kavanah. Avos
is the first beracha in the amida, which ends with Magen Avraham. The Mishneh
Berurah adds that if you know that you will not be able to say Avos with
kavanah, you should not daven at all until you will be able to concentrate on at
least this one blessing. To be yotzei (fulfill your obligation for) the davening you
need to at least understand the simple meaning of the words in the first beracha.

We begin the amida like every other beracha with words Baruch Atah
HaShem. These words have such tremendous significance but are easily
overlooked because we have become so used to saying them. Rashba says2 that
the word beracha comes from the word bereichah (pool). When we say baruch we
are stating that HaShem is the source of all blessings that flow into the world.
With the word baruch we acknowledge that HaShem is the source of absolutely
everything and we are asking Him to let His blessing flow down to us from the
supernal ‘pool.’ The Source is always ready to give but we have to make
ourselves ready to receive, and the first step is to recognize where everything
comes from.

Baruch is followed by Atah (You). At the moment you say Atah you
should feel as though G-d is right in front of you. And who is this Being that we
are confronting? He is HaShem, spelled yud-k-vav-k, signifying that He
transcends time and space, knows all, and controls all. To prepare for davening,
try spending a few moments picturing everything that HaShem created and is
under His control at every moment. Start with yourself and everything inside of
you, then your family and friends, everyone in Springfield, in New Jersey, in the
United States, in the world, the vegetation, the animals, the weather, the planet,

1 Orach Chayim, 101:1.
2 Rashba She’eilot uTeshuvot, 1:423, 5:51.

Dr. Rachel Kohn 63

the solar system, the galaxy, the infinite number of galaxies in the universe. It is
not an easy exercise to picture the infinite universe. Now consider that you are
approaching the Creator and Controller of this infinite universe to ask for help
with your petty, personal problems. It seems pretty chutzpadik.

But HaShem is not only the all-powerful creator; He is the same
HaShem that had a personal relationship with the Avos: Avraham, Yitzchak, and
Ya’akov. The Avos established the precedent of prayer, teaching us that this is
what HaShem wants. He wants us to bring all our problems to Him because it
shows that we understand that only He controls what happens to us. Why do
we say Elokei Avraham, Elokei Yitzchak, and Elokei Ya’akov when we could simply
say Elokei Avraham, Yitzchak, and Ya’akov? According to R. Levi Yitzchak
mi’Berditchev (The Kedushas Levi) it shows that each of the Avos related to
HaShem in a different way, based on his character traits and personality. Each
of the Avos forged his own relationship with HaShem and we have to do the
same. HaShem is the Kel, HaGadol HaGibor vehaNora (great, powerful and
awesome King), and He is also Gomel Chasadim Tovim - He does acts of kindness
for our good.

I hope after reading this your concentration for the first beracha in the
Amidah will be even greater. But I am realistic and I know that in spite of good
intentions, many of us will realize that we are already past the first beracha and
our minds were somewhere else entirely. According to the Shulchan Aruch, if
you did not have kavanah during the first beracha of the Amidah you are not yotzei
the entire tefilah and therefore you should say it over again. However, the Rema
disagrees. He says that since it’s likely that you will not have kavanah the second
time around either, you should not repeat it. So what can you do?

According to the Chazon Ish,3 you should pause, and using your eyes
but not your lips, go back over the words with kavanah. Repeat it mentally but
not verbally. From personal experience, I can tell you that if you do this
routinely you will find after a while that you do not need to do it as often.

Davening with kavanah is incredibly challenging and I hope that my
words will help you succeed where it is most important.

3 Chazon Ish, commentary on the Mishnah Berurah (Dirshu edition).

Reflections

THE FIVE W’S OF PRAYER

BY: LEONARD BIELORY, M.D.

What is Tefillah? Prayer is the way we converse with HaShem.

Why do we pray? We pray because prayer is the key to open the door to
the realm where HaShem is holding “the book” of deeds, remembrances, and
promises. Can we not just rely on the promise and blessings that HaShem gave
to Avraham, Yitzchak and Ya’akov? We have a personal responsibility and
opportunity to develop this relationship ourselves.

Now, how do we pray? Or how should we pray?

We could sing, speak, discuss, scream, request, generate breathless
thoughts (unable to speak a word), cry or find other ways to communicate with
HaShem as the situation dictates.

Rashi in Parshas vaEschanan (‫ )ואתחנן‬recognizes and describes that there
are ten forms of prayer.1 Indeed, these verbs range from tze’akah (‫צעקה‬/‫ זעקה‬-
screaming) to na’akah (‫ נעקה‬- groaning/moaning) that both reflect a type of
prayer of personal pain or anguish that are used in Torah to describe the Benei
Yisra’el calling out to HaShem from their Egyptian bondage. In response, the
Torah then reflects that naNishma Elokim Na’akasam (“and HaShem heard their
moans and groans of bondage”).2 Were the Benei Yisra’el just asking for special
consideration for themselves, as when Moshe asked HaShem about
reconsidering his entry into Eretz Yisra’el with the special pleading in Parashas
vaEschanan (entreating).3 Here, Rashi stresses the point on the proper manner
to ask for a special request.

1 Devarim 3:23. There, Rashi identifies vaEschanan as one of the ten expressions of prayer, as stated
in Sifrei. The Midrash, in Sifrei 26 states: Rabbi Yochanan said, “There are ten terms which can
denote prayer, and they are ‫ חנון‬.‫ חילול‬.‫ עמידה‬.‫ עתירה‬.‫ ופלול‬.‫ נפול‬.‫ ופגיעה‬.‫ רנה‬.‫ צרה‬.‫ נאקה‬.‫ שועה‬.‫זעקה‬.
Ed. Note – The English translation of these words does not capture the unique properties of each
Hebrew word as intended by the Midrash.
2 Shemot 6:5.
3 Devarim 3:24-25.

66 Rei’ach HaSadeh

At its core though, the Talmud4 refers to prayer as “the service of the
heart.” Prayer is a sincere attempt to express oneself, through variety of forms,
and reflects an understanding that we are all dependent on someone else —
HaShem! As R. Don Isaac Abarbanel reflected, “prayer without proper
concentration [or] thought is akin to a lifeless body [or] gesture.”5 Prayer takes
on many forms that are dependent on the individual’s kavanah (focused mental
concentration) and intent.

Is true service of the heart an intentional, expression of emotion or is
service of the heart preferably unintentional and spontaneous? One might argue
that intentional expression is more favorable such as, when Rivkah arrives to
meet Yitzchak for the first time while “Yitzchak is coming from the field” after
having a discussion (Sichah - ‫)שיחה‬.6 Or when Rivkah herself goes to seek out
and query (lidrosh - ‫ )לדרוש‬HaShem to understand the problems with her
pregnancy.7 In these instances, the one who is praying is making a conscious
choice to recognize the situation and the need to speak with HaShem.
Alternatively, we similarly have important examples of spontaneous prayer such
as when Ya’akov falls asleep at Beth El and dreams of the Ladder with angels
ascending and descending.8 Upon awakening, he notes that he has encountered
(Pegi’ah - ‫ )פגיעה‬the house of HaShem and marks the occasion.

If we are having others in our thoughts - as Avraham had for Avimelech
when praying for his illness9 or when, in Sefer Bamidbar, Moshe prays for Benei
Yisroel due to the many trials and tribulations they faced. The text records at least
ten times that Moshe prays to HaShem.10 In these instances, the word hispalel
(‫ )התפלל‬is commonly used when praying for the health and well-being of others.

Alternatively, if we just have a sense of well-being and wish to sing, the
term rinah (‫ )רנה‬is used.

4 Ta’anit 2a.
5 Nachalat Avot, Commentary on Pirkei Avot 2:13.
6 Bereshis 24:63.
7 Id. 25:22.
8 Id. 28:12.
9 Id. 20:17.
10 See, e.g., Shemot 32:11; BaMidbar 14:13.

Leonard Bielory, M.D. 67

So, during the course of the davening through the Yomim Nora’im
(Days of Awe), when we are in the shadow of HaShem, when we are in His
home, it is our opportunity to use any and all the forms of Tefillah available. It is
our opportunity, to speak freely with HaShem and to try and answer:

Who are you going to pray for?

What are you praying for?

When will you pray?

Where will you be when you are praying?

Why are we praying?

How are you going to pray?

Whatever form(s!) you intend to use, strive for the kavanah, strive for the
understanding of this great opportunity to talk to HaShem that brings life and
meaning to your prayers for yourself, your family and all of Kelal Yisra’el.

Most important - Remember that HaShem IS listening.

May your prayers be from your heart – in all the forms that you use –
and may they be heard, inscribed and sealed for a leShanah Tovah (‫!)לשנה טובה‬

PACKING THE LUGGAGE OF PRAYER FOR FUTURE USE

BY: AVI BORENSTEIN

We have all had the experience of praying for the health of an ill person
close to us…and the person does not recover. The Tehillim Group in
Springfield, week after week, recites extensive sections of Tehillim for the benefit
of various people and it may appear that the designated beneficiaries do not
recover.

We subscribe to the idea that there is no automatic “cause and effect”
response to prayers. If there were, there could not be free will. The existence of
an automatic antidote would preclude the ability to make free decisions without
interference from a person’s reliance on automatic response to prayer, or any
other actions.

At the same time, we believe that every prayer recited, brings down
beracha (blessing), from Shamayim (heaven) to our world.

As taught by Rav Shimshon Dovid Pincus, no Tefillah is ignored, even
if the response is not what we ask for.1 Rav Shimshon emphasizes there that no
Tefillah does not bring down beracha to this world. We are not able to see the
beracha brought down much of the time, and we may even be distracted by the
apparent ineffectiveness of the Tefillah recited to the needs of the target of the
beracha. In other words, every prayer is answered, but in the wisdom of HaShem,
the answer and the beracha provided by Him may not be the target of the Tefillah.

We have all experienced this. Recently, the Lakewood Jewish
community was davening for the recovery of a young girl, Hudis Storch. The
entire teen community was mobilized, saying perek after perek of Tehillim, taking
on various responsibilities and obligations, begging for a miraculous recovery for
her.

And she died anyway.

1 Adapted by the author from audio shiur of Rav Shimshon Dovid Pincus entitled Bitachon and
Tefillah I and Bitachon and Tefillah II, available at https://torahdownloads.com/shiur-
19395.html, https://torahdownloads.com/shiur-19396.html.

Avi Borenstein 69

With her passing, the young teenaged girls in Lakewood were left
devastated. Girls asked, “Were we not good enough? Did we not try hard
enough? Does HaShem not love our teffilot? What did we do wrong?” Even
deeper they asked, “what’s the value of all of this if we were not answered?”

To explore these deep and important questions, an approach may be
gleaned from the well-known Rebbe, Rav Avigdor Miller, zt’l, an inspirational
Rav, who happened to be a teacher of mine at the Mir Yeshiva High School, in
Brooklyn. Rav Avigdor tells the story2 of a woman in Brooklyn, a woman in her
30’s, a Mrs. Kaplan, who in the 1950’s, ardently planned a parlor meeting for an
indigent family. The financial need was great. Mrs. Kaplan organized her friends,
arranged every detail of the meeting, cooked the food (this was in the days
before take-out or catering was not as accessible as now).

Mrs. Kaplan expected fifty ladies to attend the event. But only twelve
showed up. She could not believe that her work, her effort, her prayers for
success had been so disregarded. She was discouraged and distraught. What a
waste! Toward the end of the evening, she went into her bedroom and saw her
three-year old daughter was lying on the floor, unconscious, looking very ill. Mrs.
Kaplan did some quick investigation, and on the floor she found an empty bottle
of pills which lowered blood sugar. Mrs. Kaplan rushed her daughter to the
hospital.

In the hospital, the doctors told Mrs. Kaplan, there was no hope.
Pumping the child’s stomach was too late as the medication had been absorbed
into her bloodstream, and there was no antidote. After four hours in the
hospital, in a coma, the little girl suddenly opened her eyes, smiled, began to
laugh, and the next day, to the surprise and shock of the doctors, she was
released.

The next week, Mrs. Kaplan went to see Rabbi Miller to discuss the
story and to confess that the illness her daughter suffered was due to her actions.
She said to Rav Avigdor, the entire parlor meeting was a misguided. She had not
arranged it for the indigent family, Mrs. Kaplan said, but for herself and her own
gratification, to show how much she could do and how generous she was.

2 Author’s personal recollection.

70 Rei’ach HaSadeh

Rabbi Miller gently, but firmly, disagreed. He suggested that Mrs.
Kaplan contemplate the following metaphor: Life in this world is a voyage, a
trip. To prepare for arrival at the end of the voyage we need to prepare, we need
to pack suitcases. Each suitcase holds mitzvot. Each mitzvah is stored in a
suitcase. We need to pack as many as we can.

We can never know when we arrive at our destination which of the
suitcases will contain the very items we need upon arrival. Maybe a suitcase we
think we are packing as clothing for use, say, on Shabbat, we will arrive and have
a totally different use, say, to attend a formal function.

“Our job, Mrs. Kaplan, is to pack as many suitcases as we can. Not to
apply them to a specific use or response. And we can never know which
mitzvah, in which suitcase, will be the one called for at a specific time.”

Rav Avigdor explained that perhaps, for reasons unknown, her daughter
was destined to suffer the illness caused by the pills she consumed. And perhaps,
in the merit of Mrs. Kaplan’s work for the indigent family, her daughter was
discovered in time and saved in a miraculous way. Perhaps, in the case of Mrs.
Kaplan, her work and mitzvot helped to create zechuyot (merit) to save her little
daughter, who otherwise might have suffered a terrible fate.

Relating this to the Lakewood teen mentioned above, it seems apparent
that the Lakewood community packed suitcase after suitcase, filled with zechuyot
and tefillot, and perakim of Tehillim to try to change the gezeira, the ordained
outcome, for that child. But, those suitcases were packed for an, as yet, unknown
reason.

The unknown relationship between prayer and immediate cause and
effect reminds us of the story in parshat Lech Lecha, where Abraham prayed to
save the city of Sodom from destruction. Abraham prayed to God, and
negotiated…if there were fifty good people, forty, thirty, all the way down to ten
good people. There were none. HaShem knew the outcome in advance;
HaShem knew there were not even ten righteous people in Sodom, to save it.
Why make Abraham go through the exercise of davening to save that city?

It is suggested by Rav Shimshon, who we spoke of earlier, that just as
we may pray diligently for recovery of a sick person, and that person may

Avi Borenstein 71

nevertheless pass away, those prayers are not for naught.3 Those tefillot may
have been applied to benefit children or grandchildren or others we do not
conceive of.

Thus, it was offered that the tefillot of Abraham for Sodom, which could
never have helped, were accumulated suitcases of tefillot and mitzvot, and applied
later to save Abraham’s grandson Jacob who faced so many challenges, and to
save his great-grandson Joseph, in sum, to help the foundation of Kelal Yisra’el to
be built, through those people, on the merit of those prayers.

From our modern perspective, we have to absorb that looking at a
single slide in a forty-minute PowerPoint Presentation can never give us the full,
or even partial, dimension of the story. HaShem is operating the world with
billions of souls, over almost a six thousand-year span, across the entire globe
and universe. We cannot look at one event and have awareness of what that
event means in the larger picture.

The Chofetz Chaim teaches that to look at a single isolated situation,
would be similar to reading a single page in a thousand-page novel, and from
that one page trying to know the entire novel.4 That is impossible and even on a
secular level we would never consider that to be a basis to evaluate the work.
The same Chofetz Chaim lived in the city of Radin. The local townspeople felt
there was a need to build and equip a Jewish hospital. They had meager
resources, but dedicated themselves and in doing so, asked for a commitment for
each student in the Yeshiva to contribute one bed.

The townsfolk worked hard and were able to build a modest hospital.
After it was opened, they founders came to the Chofetz Chaim and complained,
the Yeshiva students did not meet their quota, in fact they had not contributed
funds for one bed. They complained that if a Yeshiva student took ill, they
would have to care for that student, so the failure to contribute was unfair.

They demanded that each student donate one bed. The Chofetz Chaim
answered, “They did! In fact, each student contributed 3 beds!” The townsfolk

3 See, e.g., shiurim, available at https://torahdownloads.com/shiur-19395.html,
https://torahdownloads.com/shiur-19396.html.
4 Leff, Zev, Shemoneh Esrei: The Depth and Beauty of Our Daily Tefillah (Targum Press, Southfield, MI:
2008), 186.

72 Rei’ach HaSadeh

checked the books, and in fact, the students had not contributed even one bed.
They went to see the Chofetz Chaim for clarification. The Chofetz Chaim said,
you have to see the big picture. “In the zechus (merit) of the learning and
davening of the students, many people did not take ill and did not need hospital
beds. Thus, the davening of the students saved the hospital from using or
needing beds for those people, and in that sense, were donated by the students.”5

In that light, the many tefillot and mitzvot performed for Hudis, and by
our Tehillim Committee, surely and definitively are not wasted. Each Tefillah,
each portion of Tehillim brought and brings a beracha into the world. Perhaps
those berachot did not save Hudis’ life in Lakewood. Perhaps we cannot see the
direct cause and effect in Springfield, New Jersey. But, we believe with full faith,
that all of those tefillot certainly benefit the very persons who say them and Kelal
Yisra’el at large.

Today, or even tomorrow, we may not know how and we may not know
when. But, as surely as we believe in Mashi’ach, we believe that we have brought
berachot into this world and continue to do so, and when Mashi’ach arrives, we will
see the cause and effect relationship of our tefillot.

May we live to see Mashi’ach soon, speedily and in our days.

5 Ibid.

I WAS CREATED, I AM WORTHY
BY: EYTAN BURSTEIN

At the conclusion of each Yom Kippur Shemoneh Esrei, there is a
powerful admission that we make about the state of our lives:

“Elokai, Ad Shelo Notzarti Eini Kedai” – My God, before I was created I
was not worthy.”1
“veAchshav sheNotzarti Ke’ilu Lo Notzarti” – “And now that I have been
created, it is as if I was not created.”2

The simple meaning of this confession to HKBH appears to convey our
sense of the utter worthlessness of our existence. When we approach this part of
the Tefillah, a sense of depression and futility may overwhelm us. Each of us
wants to feel important, appreciated and most of all, that our existence is
purposeful. When bending down in our personal confessions, the message “And
now that I have been created, it is as if I was not created,” consequently removes
all sense of accomplishment, self-importance and self-worth.

I recently heard a beautiful and impactful elucidation of this Tefillah by
Rav Avraham Yitzchak HaCohen Kook, zt”l, which could help us feel more
inspired despite the seemingly depressing nature of this climactic revelation. Rav
Moshe Weinberger,3 yibadel l’chaim, citing Rav Kook from his sefer Olat Re’iyah
explained:

Elokai Ad Shelo Notzarti, Eini Kedai – The thousands of
years before I was created, there was no need for me to be in
this world. If my presence was lacking in this world because
there was some purpose that I was supposed to fulfill, HaShem
would have created me. Since I have not been created until
now, it’s a sign that I was not Kedai (worthy) to have been
created. HaShem’s need for me in this world started at the time
of my creation. The hour has now arrived for which HaShem
needs me to fulfill a task that only I can complete. And if a
person would concentrate and contemplate what the specific

1 Author’s translation.
2 Author’s translation.
3 Shiur available at: R. Moshe Weinberger, Chaburah Yosef HaTzadik (32) The Unasked Questions,
http://www.yutorah.org/sidebar/lecture.cfm/876355/rabbi-moshe-weinberger/chaburah-yosef-
hatzadik-32-the-unasked-questions, (April 27, 2017).

74 Rei’ach HaSadeh

reason for why HaShem has created him/her, he/she would
feel Kedai. My life is worth living.
veAchshav sheNotzarti, Ke’ilu Lo Notzarti – However,
now that you have created me, and I am not fulfilling the tachlis
(purpose) of my creation, and I have not yet justified my
existence, my life is not worthy; it’s same as if I was not
created.4
HKBH is reminding us in this Tefillah that we were specifically created at
this time because NOW, more than ever before, we are valued and important.
We have specific tasks in this world and we are well-equipped to accomplish
them. Yes, in our vidui (confession) to G-d we admit that we have failed and
come up short. But, we matter, we are needed and life is a journey during which
we are constantly striving towards meeting those goals.
There are many times throughout the course of the year when we are
faced with challenges (both small and large) whereby we simply believe we don’t
have the tools necessary to succeed. Whether it be in interpersonal relationships,
work environments, parenting our children, or many other situations. There are
moments we simply throw up our hands and tell HKBH “I’m incapable. I don’t
have the patience, the strength, or the skill set to deal with this challenge.” Rav Kook, in his
explanation of this confession, is reminding us that both on a day-to-day scale
and in our ultimate mission in life, we are here in this time and place because
HKBH sought us out to be here and because He believes we have the ability to
overcome our challenges and ultimately succeed.
With this important principle in mind, may we one day merit to
confidently declare veAchshav sheNotzarti, Kedai – Now that God has created me, I am
Kedai, I am worthy.

4 Ibid.

MY YOM KIPPUR GOAL LINE STAND

BY: ROBERT GOLDBERG, PH.D.

Ne’ilah is generally regarded as the time before the Sha’arei Teshuvah
(Gates of Repentance) are closed. But to me, Ne’ilah feels like a goal line stand.

As a college freshman, I decided to play football for American
University. I had quit playing after my sophomore year in high school for
reasons that only a 15-year-old halfback could regard as legitimate. Just as
returning to the gridiron was something that only an 18-year-old could regard as
an act of redemption.

I was pretty good, at least good enough to start on a regular basis and
rack up decent yardage every game. And our team was good, in fact good
enough that we were fighting for first place in our division. I was excited because
as the second to last game of the season drew near we realized that a win would
clinch first place. So excited that I forgot that the game would be played on
Yom Kippur.

I played every Saturday in high school but I had never played on Rosh
Hashanah or Yom Kippur. In my mind, college would be no different. So at
practice I told my coach I was not playing because it was the holiest day of the
year to Jews and what Yom Kippur meant. He thought for a minute and asked
me in a tone meant to convey sincerity and understanding: “Can’t you get a rabbi
to write you an excuse?”

My effort to explain that is not how it works only confused
matters. Those teammates within earshot added their own theological two cents
to the discussion. As in: “Do you think G-d will forgive you if you let your
teammates down on the holiest day of the year?” Or: “Goldy, do you really
think G-d gives a hoot what you do?”

Their reasoning wasn’t very convincing but their attempts to make me
feel both guilty and indispensable at the same time were. The next practice I
told the coach I would play.

76 Rei’ach HaSadeh

Sandy Koufax, I was not. I vowed to myself that I would play but still
go to shul, fast and would not shower.

The game was a bruising defensive battle. Neither team had scored with
2 minutes left in the last quarter. We had the ball on our opponent’s 22-yard
line. We ran a counter play where the quarterback fakes a handoff to my
backfield partner and then pitches the ball to me. The field of play was wide
open. I ran up the sideline and was tackled out of bounds at our opponent’s
five-yard line. We called time out and gathered round our coach who said,
“Goldberg, set us up for the score. Let’s get it.”

Back on the field we huddled up. The quarterback looked at me and
called a 42-right slant, a straight handoff to me in what was supposed to be a
huge opening created by our left tackle and center on the right side of the line. I
got the ball and ran straight into wall of defenders. I was stopped cold on the
one yard line. We attempted to run another play but we had instead run out of
time. Game over, 0-0.

In the locker room, I tore off my uniform and (without showering) put
on a suit for shul. I arrived in time for Ne’ilah.

My feeling of being a very late guest to a very important dinner melted
away almost immediately. So did the idea that G-d had staged a goal line drama
to teach me a lesson. It was replaced, not by the feeling that I had made up for
playing on Yom Kippur by going to shul or that I was a better Jew, but by the
sense that one choice allowed me to make a better one. Some goal line stands
are more meaningful than others.

In his classic book, Man’s Search for Meaning, Victor Frankl writes:
“One should not ask what the meaning of his life is, but rather he must
recognize that it is he who is asked. In a word, each man is questioned by life;
and he can only answer to life by answering for his own life; to life he can only
respond by being responsible.”1

1 (New York: Washington Square Press, 1984), p.131 (emphasis added).

Robert Goldberg, Ph.D. 77

That’s the feeling I had stepping from the gridiron to Gates of
Repentance that Ne’ilah night. I hope I feel that way again this Yom Kippur.

THE GREATNESS OF OUR FATHER

BY: JOHN RICARD

The Ramban teaches us that the actions of the father are assigned to the
children.1 In the case of the Jewish people this means that we have to continue
on with the mission given to our father Abraham by the Holy One Blessed Be
He. So what is that mission? To understand that we first need to learn why
Abraham was chosen, why the Jewish people were chosen? Humanity in its
infancy was very violent. Many societies did not give any regard for human life.
Men, women and children were put to death for almost any reason, anything
from population control to pure entertainment. Morality was nonexistent.
HaShem decided to start over flooding the world and only spared one family.
Shortly after that, once the world was repopulated, humanity went right back to
where it left off. Needing to correct the world once again, HaShem decided to
start over yet again. This time HaShem took a different approach, however
sending one man to change the world. That man was Abraham.

Abraham stood alone in the world. He alone believed that there is only
one infinite creator of the universe HaShem. That is the greatness of Abraham.
Can you imagine being the only person you know that believes in something?
Just imagine being the only one of your friends that thinks the color blue is
actually green. Most people would not even talk about such things with anyone
else wanting to avoid being ridiculed. Now imagine believing in a different
HaShem, than everyone else you know. Just the thought of that scares me. But it
did not scare Abraham. He chose to live, and if necessary to die, for the reality of
one HaShem. Abraham said, “I choose to dedicate my life and the lives of my
descendants to the belief in one HaShem.” This is the meaning behind being the
chosen people - we are chosen because we choose HaShem. Abraham’s son
Ishmael chose not to carry on his father’s mission. It was Isaac, then Jacob, and
then the twelve tribes of Israel who took the proverbial ball and ran with it. The
Jewish people embraced HaShem’s plan and carried it through time. We as Jews
brought justice, morality, value of human life, value of family to the world and
put an emphasis on education when no other society did so. This is Tikkun Olam,
repairing the world. Our mission now is to bring humanity to a higher spiritual

1 See Ramban’s Commentary on the Torah, Bereshit 12.6.

John Ricard 79

plane, to bring humanity back to HaShem. This is what it means to be a light
unto the world.

This is a tremendous responsibility, but it is not a privilege. Jews being
chosen by itself does not put us on a higher level than any other group of
people. We only stand above all others when we obey HaShem’s commandments
no matter how hard, inconvenient, or irrelevant a Mitzvah may seem. If we are
to receive our portion of the world to come we need to complete our mission in
this world. My understanding of that is to try to inspire the people around me.
Doing our part toward fulfilling our father’s mission is what we are here to do. It
is not enough to know what our mission is, we have to believe in the mission. It
is not enough to believe you have to act! This all starts with Tefillah. Just talking
to HaShem. Taking just a couple of minutes out of our day to acknowledge
HaShem and to say thank you for all the blessings he has bestowed upon us. It is
also important that we keep in mind that we are one. We stand together as one.
Another step toward uplifting the world is for Benei Yisra’el to come together as
a single cohesive unit. We cannot bring the world back to HaShem if we are
unable to move forward together.

TEFILLAH:
A NO-HOLDS-BARRED DIALOGUE

BY: JOSH STERN • ‫יהושע בן מרדכי‬

One of the basic vital signs of a Jewish life is Tefillah: prayer, talking to
G-d. More specifically, the notion that any person can just strike up a
conversation with HaShem—just like that, no appointment necessary. He is
always available, always listening and nothing you can say shocks Him. No one
needs an intermediary, someone better versed in Torah or more worthy, to talk
to his Creator.

Going as far back as the Avos and Imahos, we see numerous references to
praying and talking with HaShem. Avraham prayed on behalf of Avimelech, king
of the Pelishtim, and argued on behalf of Sedom… Yitzchak praying in the field
in the late afternoon, as his future wife Rivkah approached… When Yitzchak
and Rivkah were having trouble conceiving, they both prayed to G-d in their
tent, each in their own corner… Leah prayed to G-d that her seventh child be a
girl, so as to allow Rachel to have one more son [which would complete the
Twelve Tribes]… to mention just a few instances.

Like monotheism itself, all this praying probably seemed quite
anomalous in the ancient world, where animal (and sometimes human) sacrifices
were the primary means by which people aspired to interact with whatever
deities they believed in—Tefillah was yet another way in which Avraham Avinu
and his growing clan set themselves apart. Today, of course, praying is an utterly
commonplace notion, known—if not always practiced—all around the world, by
people of all faiths or even no faith at all.

But Tefillah is so much more than praying, more than simply
making requests or pleas for mercy. Judaism is unique in its assumption of
spiritual intimacy, of a perpetually open line of communication with the Creator,
where any time you eat a cookie, see a bolt of lightning, travel a long distance,
face a personal or medical challenge, etc. you can almost casually express
gratitude, a request, a desperate plea, astonishment and wonder and joy and
despair… In a contemporary world where some individuals Tweet their every
random, private thought to the public, Jews alone comment to G-d at every turn.

Josh Stern 81

As with all things—especially religious practices, and particularly within
Judaism—different people are impacted by prayer in different ways.
Kavanah—awareness and understanding of the words as we say them—is the
ideal. But maintaining that focus throughout a long davening—in an age of ever-
shrinking attention spans—is a daunting, if not impossible, task for most of us.
Do not for a moment think this renders one’s davening pointless. We don’t
always hear, or understand G-d’s answer, but the conversation itself—even just
our side of it—can galvanize us, cause us to evaluate, reassess priorities, correct
course, reaffirm existing goals. For some people, the seeming one-sidedness of
speaking with an invisible G-d allows them to open up, vent their deepest
feelings of anguish, remorse, regret, whatever—in a way they otherwise might
not have done:

In Sefer Shemuel I, 1 Chana, who was childless, prayed to HaShem,
pleading with Him to grant her a child. The pasuk2 describes her prayers as long
and tearful; in Chana's own words, she “poured her soul out to HaShem,”...
years of disappointment and anguish... She held nothing back. (The son she
bore a year later would grow up to be Shemuel HaNavi.)

For others, Tefillah is a way to work out inner conflicts and doubts. Not
all of us are lucky enough to “hear” G-d’s direct reply. But though He may be a
silent conversational partner, in that silence we can much more effectively and
critically examine our own side of an argument. Davening lets us hear the voice
that questions our subjective desires and challenges our self-serving assumptions,
the voice that says, “On the other hand…” Is that voice our Yetzer haTov? Is it
HaShem responding to us? We can’t know for sure, but perhaps more important
is that it’s a voice besides the one that tends to speak first and loudest: our own
self-interest.

In sefer Yonah, after literally running from his duty, the prophet Yonah
reluctantly completed the mission God charged him with—warning the people
of Ninveh about HaShem’s imminent destruction of their city. The people did
teshuvah, and HaShem spared them. Yonah was displeased, for reasons that bear
much explaining (but not here).

1 1:11.
2 Id. at 1:10.

82 Rei’ach HaSadeh

Then, the passuk tells us3 “… he prayed to HaShem…”—but what follows isn’t
much like praying as we typically think of it! Though his words are carefully
respectful, Yonah basically says: “This is exactly what I was talking about before!
You’re a merciful, compassionate G-d, and you change your mind about
punishing people!”

Thus begins a remarkable exchange in which HaShem, epitomizing the
ultimate patient, wise and loving parent, guides Yonah with gentle logic to see
the power of teshuvah, and why, at least some of the time, forgiveness and mercy
rightfully outweigh other considerations. And this was characterized as prayer!
Of course, Tefillah is about praising HaShem, affirming our awareness that there
is Someone larger than us and our problems, our city and nation and planet…
and that, to say the least, can help us gain some much-needed perspective.

However, it can be hugely beneficial to understand that prayer is not just
praising HaShem in a hundred different ways, as if He needs our compliments,
but it is largely about what Tefillah does for and brings out of us—we have
questions, doubts, needs, conflicts, and no less important, the positive: gratitude
that should be expressed, appreciation for the good in our lives that if not voiced
is like a tree falling in the forest—we have all this going on inside, and Tefillah is
how we bring it up with the Management. Approaching Tefillah from this angle
can help us find new dimensions of meaning and accomplishment in the act of
davening.

Is it difficult to chant hundreds of pages of text, much of which we do
not even understand, or which may not resonate with us personally? Of course it
is. But again, we need to widen our perception of the act of davening. When
reciting the vidu’i—confessing our sins (with disturbing specificity!)—we may feel
much of it doesn’t apply to us: I don’t steal, I haven’t libeled or injured anyone!

One technique that can help give the prayer more relevance to us is to
spend a few moments scanning the translation of each transgression listed in the
vidu’i, and try to think of some example, some way in which we could be broadly
said to have done that particular sin. Be creative, be self-critical: I may not have held
up a bank, but did I perhaps make personal use of supplies or equipment that really weren’t
mine? I didn’t preach wickedness, exactly, but did I mouth off on a particular topic in a cynical

3 Yonah 4:2.

Josh Stern 83

and dismissive way? Am I so confident that my perspective was right? Or might I not have been
forcefully pushing an essentially wrong view?

Hold yourself to a high standard—at all times, yes, but particularly in
those moments of cheshbon hanefesh. Judaism does not call for walking around
semi-depressed all the time because you are a sinner. But the Yamim Nora'im are
all about self-examination, taking stock, making a reckoning… and vidu’i is a
great tool for evoking and focusing all those feelings of guilt and remorse and ‘I
should have handled that better…”.

Finding ways to apply to ourselves each ‘unit’ of the vidu’i will not only
bring us into the Tefillah, but will exemplify how all the tefillos bring us into the
overall spirit of the day—introspection, acknowledgment, remorse,
determination to do good and to do better.

!‫חזק חזק ונתחזק‬

GLOSSARY

Amidah - Silent prayer
Avodah - Worship
Baalei Mussar - Leaders of the Jewish Morality movement from 19th century
Lithuania
Beis/Beit haMikdash – The (1st or 2nd) Temple
Benei Yisra’el – The Jewish people
Beracha, berachos/berachot – Blessing/s
Blatt – A page in the Talmud
Davening – Prayer
Gemara – Talmud
Hakarat haTov – Appreciation
Halacha – Jewish law
HKBH – HaKadosh Baruch Hu - The Holy One, Blessed be He (a name for
G-d)
Kavanah – Concentration
Kehillah – Congregation
Kelal Yisra’el – The entirety of the Jewish people
Kohen/Kohanim – Jewish priest/s
Mashi’ach – The Jewish Messiah

Glossary 85

Melech Malchei HaMelachim – The King of Kings (referring to G-d)
Mitzvah (Mitzvos/Mitzvot, pl.) – Commandment/s
Passuk (Pessukim, pl.) – Verse/s
Poskim – Halachic decisors
R., Rabbi, Rav – Terms used to denote a rabbinic title
Ribono shel Olam – Master of the Universe (referring to G-d)
Sefer – Book
Tanach – The 24 books that comprise the Jewish Bible
Tefillah (Tefillos/Tefillot, pl.) – Prayer/s
Tosafot – Talmudic commentary of the French, German and English rabbis of
12th and 13th centuries
Teshuvah – Repentance
Vidu’I - Confession
Yamim Nora’im – The Days of Awe (From Rosh haShanah until Yom Kippur)
Yibadel leCha’im – May he be separated for life
Zoche - Merit
zt’l - zecher tzaddik livracha, may the memory of the righteous be blessed

RABBINIC BIBLIOGRAPHY

Dessler, Rabbi Eliyahu Eliezer – (1892-1953); London, England

Heschel, Rabbi Abraham Joshua – (1907-1972); New York, New York

Hirsch, Rabbi Shimshon Refa’el Hirsch – (1808-1888); Frankfurt, Germany

Kamentsky, Rabbi Yaa’kov – (1891-1986); Brooklyn, New York

Kedushas Levi - (1740-1809), R. Levi Yitzhak of Berditchev, known as the
Kedushas Levi or the Berdichever; Berditchev, Ukraine

Kook, Rabbi Avraham Yitzhak haKohen – (1865-1935); Jerusalem, Israel

Maharsha - (1555-1632), Acronym for Morein HaRav Shmuel Eliezer Halevi
Eidels; Ostroh, Poland

Miller, Rabbi Avigdor – (1908-2001); Brooklyn, New York

Rambam - “Maimonides” (1134-1204); Acronym for Moshe ben Maimon,
Spain/Egypt

Ramban – “Nachmanides” (1194-1270), Acronym for Rabbi Moshe ben
Nachman; Gerona, Spain

Ramchal – (1707-1746), Acronym for Rabbi Moshe Chaim Luzzatto; Padua, Italy

Ran – (1320-1376), Acronym for Rabbi Nissan ben Reuven; Gerona, Spain

Rashi – (1040-1105), Acronym for Rabbi Shlomo Yitzhaki; Troyes, France

Reb Nachman of Breslov – (1772-1810); Uman, Ukraine

Rema – (1502-1572), Acroynym for Rabbi Moshe Isserles; Krakow, Poland

Soloveitchik, Rabbi Yosef Dov – (1903-1993); Boston, Massachusetts





ARTICLE SPONSOR

In order to help understand how great one word of Torah is, we should
remember what the Alter from Kelm said:

It would have been worthwhile for HaShem to create the whole world, and
have its existence for 6000, years just so that one Jew would say:
“Baruch Hu uVaruch Shemo” one time.

Furthermore, 1000 times “Baruch Hu uVaruch Shemo” does not
equal to one Amen. 1000 Amens are not equal to one “Amen, Yehei
Shemei Rabbah.” 1000 “Amen, Yehai Shemei Rabbahs” does not

equal ONE word of Torah learning.

That means that one billion “Baruch Hu uVaruch Shemos” does not
equal to one word of Torah. And remember it was worthwhile for HaShem

to create the world for 6000 years just so that one Jew could say
“Baruch Hu uVaruch Shemo” one time!

A dedication to a great Talmid Chacham,
a great Ba’al Mussar, and a great Rebbe,

HaRav HaGoan Gershon Yankelewitz, zt’l.

True Torah royalty born in 1909.
Great in Torah, and great in Mussar.
Humble beyond words, his quiet demeanor was a testament to his greatness.

Always a smile, never a frown.
Never diminishing a student with a harsh word.
He saw greatness in me more than I could ever see in myself.
He would say that I “helped” him prepare the shiur

and that I was his “Chavruta,”
Yet, in all actuality I remain an unworthy student.

He taught me how to swim in the deep sea of Talmud,
yet also showed me how to see the TZELEM ELOKIM in others.
Always finding the good in others, never allowing an ill word to leave his mouth,

he was a true Talmid of the Chafetz Chaim.
His saintly advice was always delivered with a generous dose of sweetness.

Thank you, Rebbe, I owe you more than I could ever repay.

Yehuda Meir Katz