A Sichah from Maran HaGaon Rav Gershon Edelstein shlita, Rosh Yeshivas Ponevez – Lech Lecha 5774 # 78

Torah and Mussar in order to pray, as the Gemara in Shabbos (10a) tells us that
there is a time to learn and a separate time to pray, and this
We now find ourselves merely a few days after Simchas does not constitute bittul Torah; so too, learning mussar can
Torah. The reason for our joy during Simchas Torah is that be allotted its own slot, without it being considered bittul
we value and appreciate the importance of Torah. I was Torah.
watching the young bachurim in yeshiva dance, and I could
see upon their faces that they truly derive simcha from the In our days, everyone agrees that mussar seder is a
Torah. They were dancing out of joy that we have the Torah, must. This is the way it is done in all the yeshivos. The
and that we have the ability to learn Torah. This is true Chofetz Chaim zy”a, wrote the following in a letter to the
simcha – joy. Roshei Yeshivos of his time (printed in Beis Yisroel Ch.9), “It
is befitting and imperative to set a designated, daily time to
Accordingly, one would expect that after such a learn mussar in the yeshivos. I have spoken with Gedolim
joyous holiday, which brings out and strengthens our joy in who have confirmed that they always made sure to
Torah, that we should find tremendous growth in Torah establish a mussar seder in their yeshivos. Today,
learning. Such joy clearly indicates immense regards for the everyone has come to agree that learning mussar is a
importance of Torah. This should create an environment of must. Without this, we cannot be sure that Hashem’s Torah
great learning. Even if one was exhausted from all the and the fear of Heaven shall be in our hands”.
dancing, a few days later upon regaining one’s strength, one
should be found learning with great hasmada. Why do we Now that we are a few short days after Simchas
not see such a trend? Torah, the tool that we need to keep the Torah learning
going with the right level of hasmada, is to establish for
The explanation for this is that man is naturally ourselves a mussar seder. Granted, during bein hazmanim,
pulled towards rest and pleasure. People do not like to exert there are no scheduled learning times, nevertheless, one
themselves. The Messilas Yesharim (Ch. 3) writes that the should make sure to learn mussar during bein hazmanim as
“nature of man is heavy, given that man is made of weighty, well. Regarding this, there is absolutely no difference
coarse earth. Therefore, man does not desire strenuous between bein hazmanim and the rest of the year.
activities, nor work”. Our bodies are no different than that of
an animal. The nature of one’s body is that it desires worldly I heard in the name of the Alter of Kelm that during
pleasures, eating, sleeping, rest, etc. In order to learn with previous generations, prayer was the mussar seder. When a
complete concentration and without interruptions, one person prays and hears the words he is saying, for example,
must overcome his natural, physical tendencies. To achieve Baruch Atoh – Blessed are You (You are the source of all
this, one must learn mussar. There, he will find the blessings), he can truly feel that he is standing in front of the
importance of learning Torah with hasmada. King and conversing with him. The Messilas Yesharim
(Ch.19) writes that one whose intellect is aligned, can
Many years ago there was a dispute amongst the actually feel this through minimal effort. When a person
Torah leaders of the generation whether to include mussar davens with the proper level of concentration, indeed, his
in the daily yeshiva schedule or not. Many were of the prayers will serve as a mussar seder. Through his prayers he
opinion that one must learn mussar, just that taking time out will feel emuna, and he will elevate in his levels of yiras
of the regular learning schedule for such things was not a Shomayim.
good idea. Others, maintained that just as one stops learning

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 The goal of mussar is to strengthen one’s Torah The answer is quite simple. It is absolutely
learning. Of course, we learn mussar in order to gain loftier impossible to attain any level of shleimus – perfection
middos, and a higher level of yiras Shomayim, yet the most without Torah study. It is not possible to find a person
important thing we derive from mussar is Torah learning. who has perfected a certain area of his middos who has
This is because through Torah, one will develop all the good not previously learnt Torah. The reasoning behind this is
middos. that our yetzer harah is incredibly powerful. One who does
not learn Torah cannot be in control over his yetzer harah. It
The Path to Shleimus – Torah! is not possible for such a person to be an ‫ – עניו‬humble, as the
yetzer harah will pull him towards conceit. So too, it is
We see this idea in the famous Mishna (Avos Ch.6) which impossible for this person to be in control over his anger. As
teaches that Torah is acquired through 48 paths. The well, without the Torah one will stay a ba’al ta’avah – a
commentaries point out that the list is divided into two. person who pursues physical pleasures, who lacks peace of
Ideas which begin with the letter “beis”, e.g. ‫ – בתלמוד‬through mind. In short, without Torah it is impossible to achieve
learning, ‫ – בשמיעת האוזן‬through a listening ear, etc. and ideas any level of perfection.
which begin with the letter “hey”, e.g. ‫ – המכיר את מקומו‬one who
knows his place, ‫ – השמח בחלקו‬one who is content with his lot, This is precisely the reason the Mishna begins by
etc. The list is actually divided perfectly into two, with each listing the paths to succeed while one is learning. Only
category listing 24 ideas. Let us discuss this split in the afterwards, does the Mishna delineate the paths to acquire
Mishna. Torah that apply to the person as a whole, not only while he
learns. One must first toil in Torah study, utilizing the paths
The Midrash Shmuel brings an explanation in the of the Mishna, i.e., through awe, humility, joy etc. Through
name of the Kadmonim (very early commentaries) which this, one will become a new person, at which point he can
states that the first category, those beginning with a “beis”, proceed to acquire the paths that reflect one’s overall way of
refer to ideas that are relevant at times in which a person life.
learns. These are tools for success in one’s learning. Hence,
the ideas include ‫ – בתלמוד‬through learning, which is a When a person learns Torah with humility, he merits
reference to learning a lot, through a listening ear, through growing in and strengthening his levels of humility. Chazal
fear of Heaven, through humility, and through joy. One must tell us (Avos Ch.6) that one who learns Torah for its own sake
learn while keeping in mind to stay fearful of Heaven, and (with the correct intentions) will be cloaked with humility.
while rejoicing in his learning simultaneously. This means that the attribute of humility will envelope him,
and will not depart from this individual. This is similar to the
The latter category which includes the ideas that Gemara in Berachos (55a) which states that Hashem gives
begin with a “hey” refer to the way a person should behave wisdom to those who already contain wisdom, ‫יהב חכמתא‬
and act throughout his entire life, not solely while he learns. ‫לחכימין‬. One must first invest his efforts into attaining
These are the ways a person should live by in order to be set wisdom, only to then be aided by Shomayim to merit
up for success when he does learn. In this category we find additional wisdom.
‫ – השמח בחלקו‬being joyous in one’s lot, even though we were
already taught that ‫ – בשמחה‬through joy is one of the paths to May You Make Your Torah Routine for us –
acquire Torah, in the first part of the Mishna. As explained, ‫שתרגילנו בתורתך‬
the simcha discussed in the first part of the Mishna, refers to
the joy one feels while he learns, as a result of the learning. One can attain all the positive middos through Torah. The
The idea of being happy with one’s lot is a general guideline task of learning with great concentration and without
for one’s entire being, not only while he learns. interruptions is quite a difficult one. The yetzer harah is
constantly trying to dissuade the individual from learning
This idea needs to be understood, given that based Torah. What can one do in order to ease the fight? The
on this explanation, the Mishna should have reversed the answer lies in the words we recite during Shacharis. We ask
order of the paths to acquire Torah with the first category Hashem to make His Torah routine and natural for us. We
being ideas that reflect the way one should always conduct know that routine eventually becomes our very nature. Once
himself, only then to be followed by ideas that discuss one gets accustomed to something new, it is no longer
success while one learns. First discuss the paths that deem difficult. In fact, after one is accustomed to toiling in Torah,
the person ready for success in Torah and then delineate the one will have a very pleasant feeling, and will derive the
specific ways to succeed while one learns. Why is the order sweetness that lies in Torah. Rashi (Shemos 19:5) tells us
seemingly reversed? that “All beginnings are difficult, yet from here on end it will
be sweet for you”.

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 Of course, to achieve success one must merit Divine
assistance, and this is the reason we ask Hashem ‫שתרגילנו‬
‫ – בתורתך‬May You make Your Torah routine for us. We ask that
Shomayim grant us the power and ability to invest our
maximum efforts into Torah. There are numerous other
places in davening where we ask for assistance for success in
Torah study: Birchos HaTorah, Ahavah Rabbah, Shemoneh
Esrei, Elokai Netzor, and so on. In Elokai Netzor we actually
ask Hashem to open our hearts to His Torah. Interestingly,
this request is written in the singular, whereas the rest of
Shemoneh Esrei is recited in the plural (in Kedusha we recite,
He will open our hearts to His Torah).
Prayer by itself though, is not enough. One must also
invest his efforts into succeeding in Torah. The Gemara in
Niddah (70b) relates that Rabbi Yehoshua Ben Chananya
was asked, “What should one do to acquire wisdom?” The
students wanted to know the recipe to succeed in Torah
study. He answered them that one should increase his
learning (‫ )ישיבה‬and minimize his business dealings
(‫)סחורה‬. The students proceeded to question that many
have attempted this route and have come out short.
Many people have indeed invested in their learning and have
not merited achieving great wisdom in Torah. Rabbi
Yehoshua then commented, “Let them ask for mercy from
the One whose wisdom they seek”. This means that one
must also pray for success in Torah.
The Gemara asks what the point of the first step was.
Rashi explains this to mean that since we know that success
in Torah is dependent upon Divine mercy, why did Rabbi
Yehoshua start by suggesting that one must invest his efforts
into Torah study? The Gemara answers that one without
the other is insufficient, i.e., one must invest his efforts and
pray for mercy from Shomayim. One who does not start by
pulling his weight and toiling in Torah will not find success.
We see that the Gemara takes it for granted that one
must pray for assistance. Without this, there is no hope for
success. When a person rests upon his laurels, thinking
that he can achieve success in Torah solely through his
natural abilities, he will not be granted siyatta
d’Shmaya. Rather, he will be left to fend for himself as he
thinks that that is sufficient. He will then realize how
much he is in need of Shomayim. One who beseeches
Hashem for assistance, pouring his heart out in prayer to
succeed in his learning because he realizes how much he is
lacking, will indeed merit Divine assistance.
The Service of Prayer – ‫עבודת התפילה‬
level of piety, in which a person can see without eyes and
The idea brought above is very dependent upon the way in hear without ears. This means that a person on such a level
which one prays for success in Torah. A person is able to add becomes so spiritual that he can see things that the human
personal requests throughout his prayers in regards to eye cannot see, and hear things that an ear cannot hear.
specific things he needs at that particular time [the Mishna
Berurah rules (Siman 122) in the name of the Chayei Adom
that it is preferable to add all of one’s personal requests at
the conclusion of Shemoneh Esrei, before reciting ‫יהי רצון‬,
instead of adding requests to each blessing within the actual
Shemoneh Esrei service]. Let us examine the way in which
a person prays if a family member is sick, Rachmana
Litzlon, or perhaps if he himself is going through
suffering or some sort of trouble. Needless to say, such
an individual will pray with all his heart, through deep
concentration and meaning, given that he truly feels
that need for Divine mercy.
This should also be one’s feelings while praying
for success in Torah; one must understand and feel that
he is completely in the hands of Shomayim. Sometimes,
one will recite the words, ‫ – פתח לבי בתורתך‬Open my heart to
Your Torah, and not feel that he is lacking in his current level
of Torah. Some, recite ‫ – חננו מאיתך חכמה בינה ודעת‬Bestow upon
us wisdom, understanding, and knowledge, yet he feels that
he does not lack in these areas. He is content with his present
level. He feels that he is a “lamdan” (one who learns through
deep, analytical discussions of Torah). In reality, one should
always feel that he is lacking in Torah, and that his success is
dependent upon mercy from Shomayim. If a person can truly
feel this way, he will surely pray for success in Torah with
his whole heart. Granted, this is a very difficult level to
achieve. Sometimes, one should actually pray for
specifically this, namely, that he should come to feel that
he is lacking!
I heard that the Chazon Ish zt”l would invest the
same amount of energy into his prayers as he did in his
learning. His toil in Torah was absolutely complete, using all
his strengths and investing all his efforts, through full
concentration at all times. This was the case regarding his
tefillah, as well; he prayed with all his being, with full
concentration. It is said that once, a question of life and death
was asked to the Chazon Ish zt”l while he was davening, yet
he did not answer the questioner, given that he did not hear
him. He invested every fiber of his being, including his senses
into the prayers, that he did not hear a question regarding
pikuach nefesh (life and death, for if he would have heard it,
he would have answered immediately). The Shulchan Aruch
(Siman 98:A) writes of the pious men of yesteryear who,
while praying, would attain the level of ‫ – התפשטות הגשמיות‬lit.
The removal of everything physical. They did not feel they
were composed of body and soul, rather just of a soul.
A similar idea is brought in Chovos Halevavos (Shaar
Cheshbon Hanefesh 10:3). He writes that there is a very lofty
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When Klal Yisroel stood at Har Sinai, we are told that they lives are governed by Torah and yiras Shomayim. This can be
saw the sounds – ‫( רואים את הקולות‬Shemos 20:15). Rashi achieved through davening for Heavenly assistance for
explains that they saw things which are normally heard, and success in Torah. This person uses every moment available
heard things which are usually seen. for Torah learning. There was a famous tailor who lived in
Tel Aviv, to whom famous Gedolim would come to seek
The Nefesh Hachaim (3:11) elaborates upon this counsel, and to receive brachos, which would come to
Rashi. He explains that Klal Yisroel, being almost completely fruition.
spiritual, reached a point in which their understanding
became incredibly heightened. Anything physical that is Every single person, according to his level, can be
normally viewed with the eye, was no longer seen. By way of engrossed in holy thoughts. We recite a prayer before
analogy, let us explain this as follows: If they needed to donning our tefillin, ‫ומחשבות קדושות‬...‫ומשפע מצות תפילין יתמשך עלי‬
understand something tangible and physical, they would not – And from the spiritual abundance that stems from the
grasp the idea at all without being told about it, through their mitzvah of tefillin, may the following be bestowed upon
sense of hearing. Conversely, spiritual matters, which me…and holy thoughts. Man never ceases to think. We all
initially one would need to learn about through hearing tend to think about that which peaks our interest. One who
about, as it cannot be seen in a tangible way, was now clearly thinks about matters of holiness, such as Olam Habah, Gan
visible with their “eyes”, through their new, heightened Eden, and Gehinom, all the more so if he thinks of Torah
levels of understanding. ideas, his heart will change, as he will be increasing his levels
of kedusha – holiness.
Sight gives a much clearer understanding than
hearing. Normally, tangible, physical things are seen through Everything is dependent upon Torah, as Torah is the
our sense of sight, yet spiritual matters must be processed key that sanctifies the person. Through involvement in
through hearing. During Matan Torah, our spiritual level Torah one can attain all the lofty levels of a perfect person.
allowed us to have a clear vision – understanding, of all the Now that we are shortly after Simchas Torah, we must
spiritual matters that we previously could only hear about. maintain our joy with the Torah, through uninterrupted
Conversely, ideas of physicalities, which are normally Torah study. We must daven and beseech Hashem for Divine
perceived, were not seen, and had to be understood through mercy to be granted success in Torah. If we see that the
hearing. davening is not as strong as it should be, we should daven
that our prayers become stronger. This is a difficult task, yet
We must remember the words of the Messilas knowing these ideas is very important. With Hashem’s help,
Yesharim, brought at the conclusion of the sefer, where he we will merit siyatta d’Shmaya.
tells us that even the simple craftsman can achieve the
loftiest levels of piety. He writes that even a shoemaker,
tailor, or wagon driver can attain a level in which the words
of Torah never cease from their mouths, and their entire

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