A Sichah from Maran HaGaon Rav Gershon Edelstein shlita, Rosh Yeshivas Ponevez - Chayei Sarah 5773
The Avos Hakdoshim:
Avraham Avinu was a tremendous ba’al chesed - a
master of kindness. On the third day following his bris, he
sat at his tent’s opening looking and hoping for guests. He
was distraught at the thought of not being able to perform
this mitzvah. Because of his desire to do chesed, he merited
a miracle in which angels in the form of men came to be his
guests. When one wants to perform a good deed, he merits
Divine assistance to be able to carry out that desire. Chazal
tell us in Yoma (38b) ‫ הבא ליטהר מסייעים לו‬- “One who
comes (desires) to purify himself, will receive assistance”.
This can even come in the form of miracles, as we found
with Avraham Avinu. In Avos D’Rabbi Nosson (Ch.7) we
are told of a discussion between Iyov and Hashem. Iyov
performed many good deeds; he fed those who were hungry
and thirsty, and clothed those in need. He therefore asked
G-d why he was deserving of such a tragic fate. Hashem
explained that with all the good deeds that he did, he still
did not reach a level equal to half of that of Avraham Avinu.
The difference between the two was in their approach, as
explained later on in the passage. When a guest would be
welcomed to Iyov’s home, Iyov would inquire about the
person’s norms, i.e., what type of food he usually eats and
how good his wines are. He would then give the guest
according to his norm. Avraham Avinu on the other hand,
gave all his guests from his finest, as we are told in the story
with the angels where Avraham gave them from the finest
meats he had.
I have related a personal story about my mother-in-
law a”h who would insist that guests would eat, despite their
refusal. One of the family members didn’t understand why
she would persuade them if they indeed weren’t hungry. He
got his answer when he was a guest and refused the food
that was offered to him, feeling embarrassed to say he was
hungry. He left the place hungry and finally realized why it
was vital to keep pressing the guests to partake in the food.
The unique traits of the Avos were bequeathed to
Klal Yisroel, as we know that middos tovos are passed on to
the children. Klal Yisroel received the trait of

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lovingkindness from Avraham Avinu, messirus nefesh from
Yitzchok Avinu (from which many Jews had the ability to
give up their lives to be mekadesh Hashem) and missirus
nefesh for Torah learning from Yaakov Avinu. We see in
our generation many who are involved in Torah study,
despite financial constraints yet remain joyous. The
Mishnah in Avos (1:2) tells us that the world stands upon
three things: Torah, Avodah and Gemillus Chassadim.
These are precisely our inheritance from our Avos. Torah
from Yaakov, avodah, which signifies prayer and messirus
nefesh, from Yitzchok, and chesed - charity and
lovingkindness - from Avraham. We must evaluate
ourselves in these three areas and see how we are
performing. We have mentioned in the past that ‫ שלמות‬-
perfection in the mitzvos - is achieved when one performs a
mitzvah purely for the sake of the mitzvah with no personal
or ulterior motives. Even if one’s intention is to merit Olam
Habah through the mitzvah, he has already detracted from
the ‫ שלמות‬of the mitzvah. He is considered a righteous
person (Pesachim 8); still, this is not the mitzvah in its
highest level. The Chovos Halevavos tells us that ‫שלמות‬
means to perform a mitzvah out of love for Hashem, not for
the rewards and not out of fear of the punishment if not
performed. Of course one needs to be aware that he will
merit rewards or be deserving of punishments, in
accordance with his actions, but this should not be at the
forefront of his mind while performing a mitzvah. Let us
check ourselves and see if we are performing at the right
level with ‫שלמות‬. With regard to Torah learning, it is
possible that one is learning for the right reasons, given that
Torah study is captivating and sweet. If one enjoys his
learning, he is achieving a level of ahavas Hashem. The
Messilas Yesharim (Ch. 19) tells us that the joy that
emanates from mitzvah observance and Torah study is an
outgrowth of ahavas Hashem. Maintaining a constant
regimen of learning needs to be a result of a love of learning
and not because the surroundings coerce us. The litmus test
is bein hazmanim (interim session) when there are no
 external factors forcing one to learn; that is when one can One should constantly think in the area of emunah. A
see his level of commitment to Torah study. student told me he had a very hard time thinking of Torah
thoughts without interruptions until he devised the
Davening: following plan. He thought of the words of the prayer
We must also evaluate our level of prayer. We daven for service and would see if the words and sentences made
success in Torah when we recite: ‫חננו מאיתך דעה בינה‬ sense; and what the words teach us.
For example, when one arises in the morning he recites:
‫ והשכל‬- Grant us deah binah and haskel (three types of
‫ מודה אני לפניך שהחזרת בי נשמתי‬- “I thank You, that You
wisdom). Included in this brocha is a blessing for wisdom
have returned in me (to me) my soul”; this needs
but its primary focus is for success in Torah. Do we really
clarification, as even when one sleeps he is still alive. The
care how much success we’ll have? It is true that one can
explanation is that there is a nefesh and a neshoma. All
enjoy his learning but does one’s heart truly desire Torah
members of Klal Yisroel have both these components of the
when we request this in our prayers? We also recite:
neshoma: a nefesh, which animals have as well, and a
‫ השיבנו אבינו לתורתך וקרבנו מלכנו לעבודתך‬- “May You,
neshama kedosha. When one sleeps, he is alive but his
our Father, return us to Your Torah and may You, our King,
neshoma is taken, at which point he is left with his nefesh,
bring us closer to Your service”. Here we ask that our Torah
just like animals. During that time, impurity - ‫ טומאה‬- can
learning shall be whole and so too our avodah, i.e., prayers.
rest upon the person, as he is lacking his neshoma kedosha.
Do we really want this with every fiber of our hearts? Do
Therefore, when one awakens he must get rid of this
we really care if we are lacking in this “service of the
impurity by washing his hands. This is the reason we thank
heart”, which is a reference to prayer? Granted, the service
Hashem and say “...that You have returned in me (to me)
that we perform with our hearts is a difficult task but the
my soul”.
question is how much we really care when we ask for such
The path in which one can make his emunah
things during davening. Furthermore, we must understand
natural is by consistency in these matters. When one
how we pray for things that we are so far removed from, for
performs actions constantly they eventually become
example when we say: ‫ כי לישועתך קיווינו כל היום‬-
habitual. We daven ‫ שתרגילנו בתורתך‬- “May You make
“Towards Your salvation we longed for, all day”. Does it
Your Torah routine to us” - i.e., we ask that it should
actually occur that one’s mind does not steer away from this
become natural and as a result, we will be immersed in
idea even for a moment? When a person feels good, he
Torah study, without interruptions. This applies to tefillah
rarely thinks of salvation for he feels he doesn’t need to be
as well. We need to constantly be engrossed in thoughts of
saved. It would seem that the reason one is allowed to recite
emunah. Thinking in these matters undisturbed is difficult
these words is because they are said in the plural form and
but at least our actions should be accompanied by these
indeed, there are those among Klal Yisroel who do yearn
thoughts. Everything we do should be with emunah. We
and anticipate the salvation throughout the entire day. On a
should think about reward and punishment for our actions
more general level, every brocha contains the words: ‫ברוך‬
and what the halacha requires of us at any given moment.
‫ אתה‬- “Blessed are You” (meaning, You are the source of This routine strengthens our emunah.
all blessings); do we authentically feel that we are
conversing with Hashem? The Messilas Yesharim (Ch.19) Shemoneh Esreh:
writes that with one’s natural intellect he can actually feel
When we examine the text of davening we find the
that he is conversing with Hashem, just as he converses with
principles of emunah mentioned numerous times. For
his friend. We are being told that we can attain this level.
example, we mention ‫ גומל חסדים טובים‬- “Who bestows
This term, avodas halev - service of the heart - is
good kindness”; this needs clarification for, what is the
applicable not just regarding prayers. It is referring to all of
understanding in chesed that isn’t good? One must say,
one’s actions, speech, and thoughts, all of which should be
therefore, that “good chesed” are those kindnesses that one
from the heart. One must feel that he is a servant and is
can see and recognize which automatically generate feelings
therefore obliged to serve Hashem. He should perform all
of gratitude. There are also those times in which one cannot
his obligations with a feeling of servitude and speak in a
discern the good that Hashem has bestowed upon him.
befitting way. He must remember that there is an eye that is
There have been cases in which people missed an important
watching, and an ear listening - Hashem sees all he does and
flight thereby missing many important meetings. Obviously
hears all he says. As well, Hashem knows all his thoughts.
they were very upset at the profit loss they encountered.
Most are far removed from such lofty levels and we must
Later on when it was reported that the plane had crashed,
know how to attain them. The way to grow in these areas is
they realized that missing the flight was actually beneficial.
to consistently perform deeds and actions in such matters.
The Gemara in Niddah (31a) tells of a similar incident that


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 is expounded from a passuk: ‫אודך השם כי אנפת בי ישוב‬
‫ אפך ותנחמני‬- I will thank Hashem for You have been angry
with me, when your anger subsides You have comforted
me. The Gemara explains that two merchants were planning
to go out to sea for their business. One had to stay behind
due to a thorn in his foot, at which point he was very upset.
Later on he was informed that the other ship had sunk and
he proceeded to thank Hashem. There too, at the end of the
encounter, the person realized everything occurred for his
best. Many times though, the chesed that one received is not
realized even afterwards. This is precisely why we ask
Hashem to bestow us with ‫ חסדים טובים‬- that we should
realize the chesed and be able to thank our Benefactor.
We ask Hashem to assist us in doing teshuva -
‫והחזירנו בתשובה שלמה לפניך‬. We must ask ourselves how
this is a legitimate request; have we done everything in our
power to do teshuva? One must first put in all his effort to
amend his ways and cannot merit the levels of teshuva if he
isn’t fully committed to changing himself. It is only when
one is already involved in this process of teshuva, yet the
Yetzer Harah keeps defeating him, that one asks for help to
overcome his nisyonos. The Gra and the Ramchal comment
on the Gemara in Kiddushin (30b): ‫יצרו של אדם מתגבר‬
‫ אין יכול‬,‫עליו בכל יום ומבקש להמיתו ואלמלא הקב”ה עוזרו‬
‫ לו‬- A person’s Yetzer Harah [overcomes] attacks daily and
seeks to kill him and if not for G-d’s assistance, one cannot
defeat him [the Yetzer Harah]. They tell us (Messilas
Yesharim Ch.2, Kol Eliyahu Sukkah) this assistance is only
given to those who did everything in their power to defeat
the Yetzer Harah and despite their efforts, have gotten to a
point where if not for Heavenly assistance, they will
definitely fail. It is at that point that they merit this help.
Someone who hasn’t done his part will not merit this
assistance.
Let’s take a look at another example. ‫סלח לנו‬
‫ אבינו כי חטאנו מחל לנו מלכנו כי פשענו‬- Forgive us, our
Father for we have sinned (unintentionally), pardon us, our
King, for we rebelled. How can we ask to be forgiven if we
haven’t done teshuva? We have yet to do our part and
correct our actions. We should be required to do teshuva for
requesting this prior to us actually doing teshuva. The Rosh
(Orchos Chaim 36) tells us that indeed, one needs to ask for
forgiveness for the mere fact he didn’t mean the words he
said when asking for teshuva. We daven and ask to be
forgiven and we don’t really care.
Do we really care about and anticipate the
redemption, after all, we say: ‫ וגאלנו מהרה למען שמך‬- May
You redeem us quickly for the sake of Your Name. Do we
feel saddened by the fact we are in galus - exile? Some
don’t even realize why we need to be redeemed; they live
comfortably and are not aware that there are those who do

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suffer at the hands of the nations. Iran and our other
enemies don’t frighten him as he thinks, “We have ways to
combat them”. This is just a lack of emunah given that he is
confident in his strengths - ‫כחי ועוצם ידי‬. Chazal tell us
(Esther Rabbah 10:11) that Klal Yisroel is compared to a
lone sheep surrounded by seventy wolves. The entire
existance of Am Yisroel in Eretz Yisroel and in the whole
world is miraculous. Wherever we are, we are surrounded
by nations of those who hate us, that have very dangerous
weapons at their disposal. Rav Yaakov Emden zt”l writes in
his introduction to his siddur, Beis Yaakov, that the biggest
miracle is the survival of Klal Yisroel in the diaspora for the
past two millennia, despite all the crusades, pogroms,
inquisitions and all the hardships. One can clearly see
Hashem’s providence. The Chovos Halevavos (Shaar
Habechina end of Ch.5) writes that if one wishes to see
miracles similar to those that occurred during Yetzias
Mitzrayim, one need not look further than Klal Yisroel’s
survival amongst the nations. As well, one should keep in
mind that we disagree with them on many issues and they
are aware of this. Overall, we are surviving fiscally as they
are and sometimes we are better off. This holds true even in
times of war. One will notice that their middle class toils
more than ours and even more than our poor.
We really have to take a close look at all the
brochos in davening. Do we really feel the pain of those
members of Klal Yisroel who are ill, when we daven that all
shall be healthy? These feelings are very far from us! Do we
really mean it when we ask for parnassah or do we rely on
our assets and our steady income? How about the prayer for
the gathering of Yisroel from the diaspora? This general
lackadaisical attitude is apparent in every part of davening.
In the blessing of ‫ ולמלשינים‬- regarding the
informers, the text used to read ‫ ולמשומדים‬- those apostate
Jews who would report the Yidden to the authorities and
would cause tremendous pain to Klal Yisroel. In our times,
this isn’t found as much and hence the change in the text of
the bracho. The malshinim in our times is a reference to
those who trouble the Torah world and hate the Chareidi
populace. These people hate Hashem [there aren’t many of
them] and they try to cause a lot of harm. This is why we
repeat three times in the bracho: ‫ מהרה‬- speedily, as the
troubles from these people are difficult to tolerate and we
are disturbed by every moment they continue in this path.
We also ask Hashem to grant mercy to the gedolei
hador; ‫על הצדיקים ועל החסידים ועל זקני עמך בית‬
‫ישראל‬...regarding these righteous people we ask: ‫יהמו‬
‫ רחמיך‬- grant [them] a lot of mercy. Without rachamim one
has no merit to live. Chazal tell us (Bereishis Rabbah 60:2)
that even Avraham Avinu, who is the beacon of chesed in
this world, needed mercy.
 We follow that with a request for “good reward” -
‫ותן שכר טוב לכל הבוטחים בשמך באמת‬- “Give good
reward to all those who are truthfully trusting in Your
Name” This refers to reward that was earned through strict
judgment and not through mercy. Regarding Pinchas the
Midrash says (Bamidbar Rabbah 21:1): ‫בדין הוא שייטול‬
‫ שכרו‬- He will receive his rewards justly. It seems from the
text that those who are completely trusting of Hashem will
receive rewards without mercy; this is a higher level than
before, when we mentioned the ‫ צדיקים וחסידים‬- the
righteous and pious. We should know that ‫ בטחון‬- trust in
Hashem - does not mean that that which one thinks is for
the best will occur. Who cannot know what’s for his best or
even if he’s deserving of it. Even if he’s a tzaddik, who is to
say he will receive his wish; there are also tzaddikim who
suffer. Rather, trust in Hashem means understanding that
whatever happens is for one’s ultimate good, even if one
cannot understand how. The Gemara in Brachos tells us: ‫כל‬
‫ דעביד רחמנא לטב עביד‬- All that the Merciful One does, is
for the good. We once gave an example to this idea with an
analogy to an operation. The procedure is quite painful and
the pain doesn’t subside after the operation. Despite the
pain, the patient is joyous, as he knows the procedure cured
him and was for his best. How much more so when dealing
with Heavenly judgments. In the parable, the pain doesn’t
cure but is a corollary of the surgery, which was needed.
Suffering though, is itself the cure and one merits rewards
for the anguish and the pain. One needs to be joyous as the
suffering is for his ultimate good. We end the bracho with a
request that we shall have the same lot as those who trust in
Hashem, i.e., that we shall merit Divine assistance to attain
this level. Through this we will not be shamed: ‫ולא נבוש כי‬
‫בך בטחנו‬. As we explained, those on this level receive their



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reward due to their acts justly and not through mercy. This
alleviates the shame felt when one received something,
unearned. On this level there is no “bread of shame” - ‫נהמא‬
‫ דכיסופא‬- as stated in Zohar.
Two juxtaposed blessings need clarification, as it
seems we are asking for the same thing. In the bracho
regarding Yerushalayim we recite: ‫וכיסא דוד מהרה לתוכה‬
‫ תכין‬- May You prepare the throne of Dovid and place it in
Yerushalayim and in the following blessing we say: ‫את צמח‬
‫ דוד עבדך מהרה תצמיח‬- May You sprout the seed of Dovid
Your servant hastily. We can explain that the first blessing
is referring to the groundwork needed before Moshiach can
arrive; that we shall have the merits needed for
Yerushalayim to be holy enough and ready for Moshiach.
Once we attain this level, when the people and the place are
ready for the coming of Moshiach, than we ask for him to
come and sit on that prepared throne.
If one focuses on the text and structure of the
davening, one will find many inspiring ideas that will give
him strength. As we mentioned earlier, one should
constantly think of these things. If one finds it difficult to
always think about Torah thoughts, he should think about
the prayers and their meanings. The davening was arranged
by the Anshei Knesses Hagedolah, which had among its
members some of the prophets. Prayer therefore is like
reading verses. If one involves himself in these matters
continuously, he will surely merit success!
Dedicated by 
the Kroll Family, Los Angeles 
In Honor Of The Recent Simchas 
the Family Was Blessed With