A Sichah from Maran HaGaon Rav Gershon Edelstein shlita, Rosh Yeshivas Ponevez - Lech Lecha 5773
What is our main objective here in the world? We
find in the Gemara (Makkos 23b) that 613 mitzvos
were taught to Moshe Rabbeinu etc...Dovid came and
consolidated them to eleven etc...Chavakuk came and
consolidated them to one as it states: ‫צדיק באמונתו יחיה‬
- “The righteous will live through their emunah”. This
needs explanation given that we perform all the
mitzvos, not just one. The Chofetz Chaim (Chomas
Hadas Ch. 12) explained this to mean: Each of these
great men realized that their generation could not
adhere to fulfilling all the mitzvos completely, in all
their respective levels. Therefore, each advised that
their generation should focus on certain foundations of
Torah and through that, they will come to fulfilling
everything. Just as a person who is drowning in a
river, when he notices a tree next to him he first grabs
on to a branch that can support his weight, then he
reaches for the trunk for added support, and finally he
yells for others to come to his aid. So too, Chavakuk
suggested that first we should strengthen ourselves in
emunah and with time, we’ll come to yiras Hashem,
ahavas Hashem and fulfillment of the entire Torah.
The ultimate goal is to fulfill the mitzvos without
any external interests but rather purely for the sake of
the mitzvah - ‫לשמה‬. Performing a mitzvah in pursuit of
money or honor, or even for the great rewards of Olam
Habah, are all considered ‫ שלא לשמה‬- not for the sake
of the mitzvah. The Chovos Halevavos tells us (Ahavas
Hashem 4) that even this lofty reason is enough to
cause the mitzvah to be ‫שלא לשמה‬. Only if one
performs it without any outside considerations or
motivations is it considered complete and lishma.
Granted, the Gemara in Pesachim (8b) does tell us
that if the reason one gives charity is so that his son
merits Olam Habah, nevertheless he is considered a

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complete tzaddik - a righteous person. Even still, he is
not considered a chassid - a pious person, as this is not
the highest level in mitzvah observance.
The passuk in Vayikra (18:5) says: ‫אשר יעשה האדם וחי‬
‫ בהם‬- [In referring to the mitzvos] “...that a person
shall perform them and live through them.” The
Targum Onkelos translates this as: ‫ ויחי בהון חיי עלמא‬-
And he will merit Olam Habah, as a result of keeping
the mitzvos.
The Ramban explains that there are four levels of
“living” through the mitzvos. Every individual receives
their lot in accordance with their preparations and their
intentions while performing the mitzvos. He continues
to explain that the first level of mitzvah performance is
one in which the person performs the mitzvos in order
to receive reward. He wants to live a lengthy life in
this world, in comfort and with honor. In reference to
this level the passuk states: ‫( בשמאלה עושר וכבוד‬in the
Torah’s left side lies wealth and honor). The Gemara
(Shabbos 63a) tells us that this refers to those that
keep Torah intending to merit a comfortable Olam
Hazeh (the reference to the left side - ‫ שמאל‬- is
opposed to the right side which is the stronger side,
representing the correct approach to mitzvos). This
person believes in the principle of reward and
punishment but he treats this world in higher regard
than Olam Habah; therefore, he receives his rewards
here, in Olam Hazeh, as he so chose. The next level up
is that of the people who perform the mitzvos to merit
Olam Habah. They are serving Hashem out of yirah -
fear of Heaven. Through their intentions in keeping
the mitzvos they safeguard themselves from the
punishment of the wicked. As well, their neshoma will
dwell in a good place. This is a good level to be on but
their reward is not that great; their neshoma will feel
 content but not more than that. The higher levels are of
those people who keep the mitzvos out of love of
Hashem, as required and as is appropriate and will
merit a comfortable life here in Olam Hazeh, as well
as the full reward of Olam Habah. The highest of
these levels is that of those people who completely
abandon the ways of Olam Hazeh and do not
acknowledge it at all, as if they have no body, and
their thoughts are completely focused on Hashem, as
was the case with Eliyahu Hanavi. As they cleave their
soul to the Holy Name, they will live forever with
their body and soul as was the case with Eliyahu and
as the mystical teachings tell us about him. This was
also the level of Chanoch and of those who are worthy
of Olam Habah who shall stand again during techiyas
hameisim. [All the aforementioned are the ideas of the
Ramban]
We are taught that if one does not perform the
mitzvos for the sake of Heaven, he does not merit
Olam Habah. The Rambam at the end of his
commentary on the Mishna (end of Makkos) explains
the following: ‫רבי חנניא בן עקשיא אומר רצה הקב”ה‬
‫ לזכות את ישראל לפיכך הרבה להם תורה ומצוות‬- “Rabbi
Chananya Ben Akashya says: Hashem wanted to
bestow merits unto Klal Yisroel, therefore he gave
them a multitude of mitzvos and a great Torah”. Why
do we need so many mitzvos? Since we might keep the
mitzvos not for the sake of Heaven, and not be worthy
of Olam Habah. However, since we were given so
many mitzvos, we will surely perform at least one in
its entirety with the right intentions, and through it,
merit Olam Habah.
We have found in Chazal many references to
different levels of reward in Olam Habah. In
Sanhedrin (90a) we are told that “All of Yisroel has a
share in Olam Habah” and in Brachos (4b) the
Gemara asks “Who is a son of Olam Habah” - ‫בן עולם‬
‫ הבא‬- as well, we have found (Kesubos 103b) a level
of someone who is “Ready for Olam Habah” - ‫מזומן‬
‫ הבא‬.‫ לעולם‬One needs to clarify the differences
between these levels; for example, the level of ‫חלק‬
‫ לעולם הבא‬- “A share in Olam Habah” means that first,
his neshoma must pass through Gehinom to cleanse
himself from his sins and only then will he receive his
share in Olam Habah.
Also, when one receives his lot in Olam Habah,
every individual will have a “lot” according to his

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personal level. Koheles (15:5) tells us that a person has
a “home” in Olam Habah that refers to his personal
lot. Some receive a simple level of Olam Habah and
someone else might receive a level of many more
pleasures (of the neshoma). The Messilas Yesharim
(Ch.4) explains the Gemara (Bava Basra 75a) that
tells us that in Olam Habah, one will be burned by his
friend’s chupa (dwelling place). He explains, this is
not caused by jealousy, but rather from an
understanding at his neshoma’s attained level in
contrast to the higher levels he could have achieved, as
his friend did. His friend did everything he was able to
and took advantage of all the tools Hashem gave him
in order to achieve his goals in this world. He
therefore merited a wholesome lot in Olam Habah and
his chupa is extravagant and unfathomable.
Let us analyze how this system of ‫ שלמות‬-
wholeness in our obligations - plays out. If one was
able to do a little bit more, be it with a little bit more
concentration, a bit more for the sake of Heaven and
less for other motives, for a little longer, develop his
middos a bit further, be nicer to his fellow man, but
didn’t, by definition, he is lacking and has not
completed what was required of him. Consequently,
his portion in Olam Habah is also lacking, as he didn’t
perform the mitzvos with the alacrity and wholeness
that he was capable of. Even if he was more talented
than his friend and did more and learned more Torah
than he, nevertheless, if his friend did everything in his
power to come to his personal ‫ שלמות‬- wholeness - his
friend’s lot will be complete and his, lacking.
When he’ll come to Olam Habah and see his
friend’s lot, he will be in tremendous anguish and feel
regret why he didn’t achieve his personal ‫שלמות‬. As
Rabbeinu Yona tells us (Shaarei Teshuva 1:10)
regarding regret: “For I have been cruel to my
precious neshoma”. We find, therefore, one that will
indeed have a share in the World to Come and feel
pained there as he is being “burned” by his friend’s
lot. The one who is called a “Son of Olam Habah” - ‫בן‬
‫ עולם הבא‬- though, will be like a son next to his father
and will only feel joy.
The loftiest of the levels regarding one’s lot in
Olam Habah that we mentioned is that of the person
who is “Ready for Olam Habah” - ‫מזומן לעולם הבא‬.
Tosfos (Kesubos 103b) tells us that this person
receives his lot in Olam Habah without a preceding
 judgment or cleansing process in Gehinom. Shomayim
has already decreed that he will enter Olam Habah
immediately upon his death.
Now, we know the world stands on three pillars:
Torah, avodah (prayer) and gemillus chassadim
(charity and acts of kindness), and yet Chavakuk
condensed everything to one pillar; ‫ צדיק באמונתו יחיה‬-
“The righteous person shall live through his emunah”.
This means that through emunah, one will achieve
‫ שלמות‬- completeness - in these three pillars. His
Torah, avodah and chessed will be done with the
correct intentions while utilizing all his abilities. This
will result through emunah in the principle of reward
and punishment. (The Rambam states that this is the
lowest level of emunah, which is taught to women and
the non-scholarly but Rabbi Yisroel Salanter zt”l has
already told us that in our days we should only hope to
be at least on this level.)
The reason we are lacking this yirah is because
we don’t have who to see and learn it from as previous
generations had. There were many people who were
giants in the area of fear of Hashem and the streets
were full of fear of Heaven. I once heard from my
Rebbi, Harav Dessler zt”l that yiras Shomayim was
felt in the streets. It was the Torah that was private and
not made public as it says in Mishlei (11:2) ‫את צנועים‬
‫ חכמה‬- “...with the humble ones, one finds wisdom”.
Rabbi Yisroel Salanter zt”l said that in our generation
the Torah as well must be made public as we need to
strengthen ourselves and through this we cause the
multitudes get affected by Torah.
We must strengthen ourselves in emunah in
order that our Torah shall be for the sake of
Heaven and in order to prevent bitul Torah. Bitul
Torah is applicable not only in quantity of time but
also in quality of one’s learning. If one is capable of
delving deeper into his learning and doesn’t, that
too is considered bitul Torah. As well, we find bitul
Torah in thought. For example, when one is
walking on the street he can think about Torah.
There are few in our times who when they walk, do
not desist of thinking about Torah; they constantly
have a question or insight into something in Torah
as this interests and captivates them. A person
usually thinks about those things that interest him.
To achieve this level of constant thought in Torah
we need emunah and yiras Shomayim.

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Even if one finds it difficult to constantly think
about Torah, he should nevertheless think about
emunah as it says in Tehillim (16:8) ‫שויתי השם לנגדי‬
‫ תמיד‬- “I have placed Hashem in front of me,
always”. Rem”a in the first section of Shulchan
Aruch brings the words of the Rambam in Moreh
Nevuchim, that a man should know and remember
that the King of Kings, Hakadosh Baruch Hu, is
watching him and sees his actions. One’s thoughts,
as well, are known to Him, as it says in Avos (2:1)
“A seeing eye and a listening ear and all your deeds
are recorded in a book”. Through emunah our
Torah will be complete and will be for the sake of
Heaven. This is the remedy to avoid bitul Torah.
Prayer, which is a service through the heart, (Taanis
2a) requires strengthening in emunah in order to be
complete. It is indeed an arduous task to have proper
kavana (concentration) during prayers. The Siach
Yitzchok in his introduction to the Gra’s siddur writes
that he asked Harav Hagaon, Hatzaddik Rabbi Naftoli
Hertz Halevi zt”l, who was a Rav in Yaffo, how one
achieves proper kavana in davening. He told him that
one should learn a new explanation of the prayer
service as this draws the heart. This means that one
should learn the meaning of the verses and come up
with his own insights into the meaning of the words in
davening as this heightens our concentration during
prayers and reminds us of Whom we’re standing
before.
The Messilas Yesharim (Ch. 19) claims it is
actually not hard at all to have the right concentration
during prayers. He writes that “One who is wise, with
a bit of introspection and attention can concretize in
his heart the truth; that being, that he is conversing
directly with Hashem, begging, requesting and
pleading with Him, as He listens. Just as a man
converses with his friend and his friend listens to
him.” I have personally seen those that daven in this
way. My father zt”l would stand in supplication during
Shmoneh Esrei as the Messilas Yesharim writes
“...begging and pleading from Him, and asking Him”.
I was told that the Chazon Ish zt”l worked on his
tefilah no less than on his Torah, to attain a level in
which his prayers are with complete devotion in the
heart. The Shulchan Aruch (‫א‬,‫ )או”ח צח‬tells us of the
early chassidim - pious ones - who would attain such
lofty levels during prayers, almost achieving a level of
nevuah - prophecy. If this is brought in the Shulchan
 Aruch it certainly means that this level is attainable in
our generation as well. The Chazon Ish zt”l would sit
immediately after completing his Shmoneh Esrei given
that he was physically exhausted from his exertion
during davening. Once, someone wanted to see how he
davened, so he stood next to him, without the Chazon
Ish zt”l noticing. He left with a tremendous boost and
said that one could see that the davening of the Chazon
Ish zt”l was something special. They also say
something similar about the prayers of Harav Chaim
Ozer zt”l, that they were with deep concentration and
focus (as heard from Rabbi Mishkovski zt”l).
We have mentioned in the past that which is
brought in the siddur HaGra in the name of the Shela,
brought from the Sefer Derech Chaim; there are ten
tools to heighten one’s concentration during prayers
and the first is a steadfast commitment to Torah study.
Firstly, Torah adds holiness to a person. As well the
Mishna in Avos (Ch. 6) tells us regarding the person
who learns Torah for the sake of Heaven, that this
prepares him and accelerates him to become righteous,
pious, straight and trustworthy. The more one cleaves
to Torah and learns without interruptions, the more his
level of emunah strengthens and he truly feels he is
talking to Hashem. In turn, this enables him to pray
with proper devotion and concentration.
Chavakuk taught us that the main area we should
focus on is emunah as this will bring to a ‫ שלמות‬-
wholeness in the entire Torah. Everything we do needs
to be done with emunah. Without this, we might be
keeping the Torah and its mitzvos ‫שלא לשמה‬. Even
chessed can be done not for the right reasons; people
have all sorts of calculations, with whom to perform
chessed and with whom not and many times they
make the wrong calls. If one has emunah and fears
Gehinom, he will be very careful and he will no longer
be biased as the fear affects him and breaks his
physical drives, as the verse says: ‫גוף קשה פחד שוברו‬-
“Fear will break a strong body”.
During these winter months we must maintain the
levels of strength we drew from the Yomim Tovim.

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During Sukkos we even received a helping of simcha
in our avodahs Hashem. The tip is to learn mussar
consistently as we naturally forget and these seforim
keep us from forgetting. I have said before how many
have come to me and told me that since they began to
learn mussar they have become different people and
their lives became full of joy. I also heard of a person
who started learning daily in Sefer Haikrim, one of our
earliest books on the foundations of emunah and he
too grew tremendously. [It is known that the Toldos
Aaron on Chumash, brings the sources from Gemaras,
Mishnayos, Zohars and from the Sefer Haikrim and
Sefer Haakeidah, two fundamental works that deal
with emunah. He merited having this work appear
throughout the ages on the side of the Chumash - very
befitting.]
The suggestion for everyone is to establish for
one’s self a consistent time for learning mussar. One
should learn something that interests him and draws
him. For example, Orchos Tzaddikim is a good
suggestion for everyone and is from our earlier works,
which is already quoted by the Maharsha. It is divided
into sections regarding Torah and mitzvos, yiras
Shomayim, middos tovos, anger and arrogance, joy and
sadness, and many others. Many have gained a lot
from this sefer. Someone who learns mussar
consistently, even for one minute a day, becomes
affected. It reminds him of his obligations in this
world and this is truly the path to a joyous life in this
world and the next!