by Rabbi Shlomo Goldberg

Al Pi Darko - According to His Way

Reb Yisroel Salanter (1809-1883) defined the study of mussar (self-improvement) as "the Torah remedy for a sealed heart." In fact, the goal of all mitzvah observance, and mussar study in particular, is to create an intense sensitivity to and awareness of the world around us. Therefore, we find that the Gemora (Talmud) asserts that even if Torah had not been given, a sensitive soul could have learned much of what the Torah requires through careful observation of the world. Such a soul was possessed by Avraham Avinu, our forefather Abraham, who was able to discover the existence of a loving G-d, and (according to the Medrash) keep all of the Torah before it was given, through his own insightful and sensitive nature.

A more recent example of a person capable of deriving Torah truths from the material world was the great Mashgiach (spiritual leader) of the Mir Yeshiva in Europe and Ponevitch Yeshiva in Eretz Yisroel, Rav Yechezkel (Chatzkel) Levenstein, ztz"l. The story of the miraculous escape of the Mir Yeshiva during WWII to Shanghai, China is well known. What is not so well documented is the reaction of European heads of Yeshivas to a culture that was physically and spiritually a world away from the pre-war Yeshiva communities of Eastern Europe. This year a two volume work of the mussar discourses given by Reb Chatzkel, ztz"l, to the Mir Yeshiva students in Shanghai, was published by one of his students. These discourses provide a fascinating insight into the spiritual world of a Yeshiva in exile, and the wisdom gleaned by a great baal mussar (literally, a "master" of mussar) observing the world around him.

One of the major differences noted by Rav Chatzkel, ztz"l between European and Chinese culture, was that the work done by horses in Europe was done by people in China. Most unique were the rickshaw drivers. Rav Chatzkel describes how they literally ran from morning to night, pulling heavy wagons, displaying a strength that Europeans simply would not believe. In addition, he writes that the rickshaw drivers and the stevedores at the docks, were not particularly muscle-bound or stout individuals. Even the young students of the yeshiva were stronger than they were! From where did these diminutive Chinese men develop the stamina to effectively do the work borne by the European horse?

The inescapable conclusion, said Reb Chatzkel, "is that there exists within man hidden strengths of which he is completely unaware, like the strength of animals who are far stronger than him. If a person will only habituate himself to use these strengths over a period of time, then they will become second nature to him, performed without any difficulty at all. Therefore we do not need to come to allegory in comprehending the command of chazal to "be as light as an eagle, swift as a deer, and mighty as a lion" in performing the will of the Al-mighty. For it is truly within man's grasp to achieve these heights as they are simply stated."

Obviously, these hidden strengths are not limited to the physical realm, but are found within the spiritual realm as well. Therefore we find that Hillel's dedication to Torah study despite his poverty created a moral obligation upon all of the poor to equal his achievements. Similarly, Rebbe Elazar's ability to find time to learn despite his many business obligations removed this excuse from the rich. And Jacob's son Joseph's strength in overcoming his yeitzer hara (literally, "evil inclination," the animal-like lust to do that which is not consistent with G-d's desires) permanently eliminated the claim of "the devil made me do it," from the rationalization list of thinking human beings. The obligation that Hashem placed upon us to consider daily when our actions will finally reach those of Avraham, Yitzhak and Yaakov, also seems to infer that we can actually find within ourselves the strength to do so. This begs he question of how to go about tapping these resources.

Like most questions, the answer to this one also rests in a precise reading of the words of chazal (early rabbinical sages). They did not say that one is obligated to ask when he will become the patriarchs, but only when his deeds will be likened to theirs. Therefore, Reb Chatzkel explains, chazal are not expecting us to be the patriarchs, but rather to habituate ourselves to those deeds exemplified through their lives. By accustoming ourselves to stretch slightly beyond our previously conceived limits through emulation of the Avos, we gain new understanding into the true nature of our potential.

The other key to unlocking the power within us is motivation. Reb Chatzkel points out that in matters that touch upon life and death, even the most timid person is not afraid to ask. And the one who is asked, even if he is a hardened thief, will try to do what is asked of him in such a situation. Certainly the same is true of Hashem's desire to grant the earnest requests of all "who call to him in truth." Therefore, although many people before Avraham Avinu had marveled at the complexity of the universe, only Avraham, who was deeply troubled by the question, merited having the "the Owner of the palace" appear to him. Similarly, the Seforno (16th century Italian commentator) writes that others had seen the enigma of the burning bush that was not consumed, but had walked on without seeking the reason for the phenomenon. It was Moshe's unrelenting curiosity that led HaShem to reveal Himself to him. In the words of Reb Chatzkel: "We see from this that a person can merit revelation of the greatest things, if his lack of understanding bothers him, and his desire for knowledge touches his soul . . Therefore, even though prophecy has been removed from the Jewish people, wisdom still exists . . . Every yeshiva student has had the marvelous experience of occasionally deriving the same conclusion or asking the same question as Tosofos (12th through 15th centuries, France and Germany) or Rabbi Akiva Eiger (d. 1837). Is this not like prophecy? If a person is troubled by great issues and strives to do great things, then he will merit to achieve his desires."

To become rickshaw drivers of the ruach, spiritual stevedores, we need motivation and habit, to want and to do. Students of Torah need to be fired by a desire to know the truth of Hashem's desire for us, as opposed to solving a seemingly endless list of "Rashi's problems." The first part of any effective educational objective is how to motivate the students to want to learn it. Therefore, the Pesach Hagadah, for example, is in the form of questions and answers. For if someone is asking a question, then the teacher know that at least on some level, he cares.

Secondly, as teachers and parents, we need to educate in ways that emphasize children doing more and us talking less. I heard from Rav Shlomo Wolbe, shlita, that since chazal teach that growth is a result of deeds, educators must seek out the affective action in every mitzvah. For example, the key to humility is the action of tefila (prayer). In the realm of tefila, the action is to wait for a moment or two before beginning the shmoneh esrei (the standing pryare, or Amidah), in order to recall that we are about to address the Al-mighty, Himself. In Torah study, the affective action is kevias eetim, setting fixed and regular times to learn. The key to chessed is not the shmuezen (brief lectures of inspiration) of the Alter from Slobodka, but the physical act of providing for someone else's material or spiritual needs. It is the gradual development of positive habits that serves to uncover and unleash powers within us that our minds would otherwise never have known existed.

Rav Chatzkel concludes with a story that he received about the great student of Rav Yisroel Salanter, Rav Naftali Amsterdam. Rav Naftali once mournfully asked Reb Yisroel when he might hope to achieve the level of "And HaShem said to Avram." Reb Yisroel answered saying, "Aseh, aseh, just do and do, and you will be zocheh (meritorious) to, "And Hashem said to Naftali!" Through slow but steady growth in deeds and habits, and heartfelt motivation to know, we also can aspire to know of our hidden powers, and to revelation of HaShem's eternal wisdom.

Parsha-Parenting, Copyright (c) 1999 by Rabbi Shlomo Goldberg and Project Genesis, Inc. Rabbi Goldberg is the menahel (spiritual advisor) of Yeshivas Ohr Eliyahu, and a highly acclaimed and popular speaker in Los Angeles.