Together in Deed, Alone with Hashem in Thought
From the Torah ofRav Dovid Matisyohu Rabinowitzהרב דוד מתתיהו בן יחיאל יהושע רבינוביץProfile ›
Vayikra 9:6
וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהֹוָה תַּעֲשׂוּ וְיֵרָא אֲלֵיכֶם כְּבוֹד יְהֹוָה
Moshe said, “This is the thing that Hashem commanded you to do, and the glory of Hashem will appear to you.”
1“Moshe said, ‘This is the thing that Hashem commanded you to do, and the glory of Hashem will appear to you.’”1 The commentators on the Torah have asked what “the thing” is that they were commanded to do, and why doing it would make “the glory of Hashem” appear to them.
*וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה ה׳ תַּעֲשׂוּ וְיֵרָא אֲלֵיכֶם כְּבוֹד ה׳ (ט, ו). כְּבָר עָמְדוּ בָּזֶה מְפָרְשֵׁי הַתּוֹרָה, מַהוּ הַדָּבָר אֲשֶׁר עָלָיו נִצְטַוּוּ לַעֲשׂוֹת, וְלָמָּה עַל יְדֵי כֵּן יְקוּיַּים בָּהֶם ׳וְיֵרָא אֲלֵיכֶם כְּבוֹד ה׳׳.
- The sefer's note: For the yahrzeit of the author of Noam Elimelech, zt"l. Vayikra 9:6. ↩
In shortWhat “thing” did Moshe command, and why would doing it make Hashem's glory appear?
2The Yalkut, drawing on Toras Kohanim, the early Midrash on Vayikra, says:2 “Moshe said to Israel: Remove that yetzer hara from your hearts, and let all of you be of one fear and one counsel in serving the Omnipresent.” But we need to understand what these words mean.
וּבְיַלְקוּט (ומקורו בתורת כהנים) אִיתָא, אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל, אוֹתוֹ יֵצֶר הָרַע תַּעֲבִירוּ מִלְּבַבְכֶם וְתִהְיוּ כּוּלְּכֶם בְּיִרְאָה אַחַת וּבְעֵצָה אַחַת לְשָׁרֵת לִפְנֵי הַמָּקוֹם, וְצָרִיךְ בֵּיאוּר הַמְּכֻוָּון בָּזֶה.
- Yalkut Shimoni §521; Toras Kohanim, Shemini. ↩
In shortThe Midrash says “the thing” is removing that yetzer hara and serving with one fear and one counsel; what does this mean?
3aWe can explain this by first citing the holy sefer Maor VaShemesh on the verse “You shall be holy, for I, Hashem your God, am holy.”3 The Midrash says: “The Holy One, blessed be He, said to Moshe, Go and say to Israel: My children, just as I am separate, so shall you be separate; just as I am holy, so shall you be holy.”4 But how can a person be like the Holy One, blessed be He? The Maor VaShemesh answers with an explanation he once heard from his master, the renowned Rebbe R' Elimelech of Lizhensk, zt"l, on the verse “Can a man hide in hiding places and I will not see him? says Hashem.”5 Suppose a person secludes himself in a private room, thinking that this is the essence of avodah, of serving Hashem. Hashem says of him, “and I will not see him”: I too, as it were, will not see him there. Rather, the essence of avodah is for a person to join with righteous and upright Jews; this is how he can truly serve Hashem, by learning from their good deeds.
וִיבוֹאַר בְּהֶקְדֵּם מַה שֶּׁכָּתַב בְּסֵפֶר הַקָּדוֹשׁ מְאוֹר וָשֶׁמֶשׁ (פרשת קדושים) עַל הַכָּתוּב (יט, ב) ״קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה׳ אֱלֹקֵיכֶם״, וְאִיתָא בַּמִּדְרָשׁ (שמות רבה כד, ד) אָמַר הקב״ה לְמֹשֶׁה לֵךְ אֱמוֹר לְיִשְׂרָאֵל, בָּנַי, כְּשֵׁם שֶׁאֲנִי פָּרוּשׁ כָּךְ תִּהְיוּ פְּרוּשִׁים, כְּשֵׁם שֶׁאֲנִי קָדוֹשׁ כָּךְ תִּהְיוּ קְדוֹשִׁים, ע״כ. וְקָשֶׁה, כֵּיצַד אֶפְשָׁר לְהִדָּמוֹת להקב״ה. וְכָתַב לְתָרֵץ וְזֶה לְשׁוֹנוֹ, שֶׁשָּׁמַעְתִּי פַּעַם אַחַת מאדמו״ר הַרְבֵּה מְפוּרְסָם מוֹרֵינוּ הָרַבִּי אֱלִימֶלֶךְ מליז׳ענסק זצוק״ל פֵּירוּשׁ עַל פָּסוּק (ירמיהו כג, כד) ״אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ נְאוּם ה׳״, שֶׁאָמַר הוּא ז״ל, רָצָה לוֹמַר, שֶׁאִם יִתְבּוֹדֵד אָדָם עַצְמוֹ בְּחֶדֶר מְיוּחָד בַּסֵּתֶר, וְיִהְיֶה סָבוּר שֶׁזֶּהוּ עִיקַּר עֲבוֹדָה, אֲבָל הקב״ה אוֹמֵר ׳וַאֲנִי לֹא אֶרְאֶנּוּ׳ רָצָה לוֹמַר שֶׁגַּם אֲנִי כִּבְיָכוֹל לֹא אֶרְאֶנּוּ בּוֹ, רַק עִיקַּר הָעֲבוֹדָה הוּא שֶׁיִּתְחַבֵּר אָדָם עַצְמוֹ עִם בְּנֵי יִשְׂרָאֵל צַדִּיקִים וּכְשֵׁרִים, וְעַל יְדֵי זֶה יָכוֹל לָבוֹא לַעֲבוֹדָה לְהַשֵּׁם בֶּאֱמֶת לִלְמוֹד מִמַּעֲשֵׂיהֶם הַטּוֹבִים,
3bWhat matters most is seclusion of the mind: to think constantly of Hashem's exalted Godliness, even in the midst of a large crowd. Above all during prayer, a person must reach great deveikus, cleaving to Hashem, until it seems to him that no creature is present at all, only the Creator, blessed be He. This is what the Midrash means by “just as I am separate.” The Holy One, blessed be He, is, as it were, separate: though He “fills all worlds,”6 He is set apart from all physicality. So shall you be too. The true way is for a person to join with Bnei Yisrael and learn from their good deeds, while in his thoughts alone he is secluded and cleaving to Hashem. Those are the holy words of the Maor VaShemesh. What emerges from his words is that the true path in avodas Hashem, the service of Hashem, is to be bound together with Bnei Yisrael and yet, in thought, to cleave to Hashem alone. This is the way of true tzaddikim.
כִּי הָעִיקָּר הוּא הִתְבּוֹדְדוּת הַמַּחֲשָׁבָה לַחְשׁוֹב תָּמִיד בְּרוֹמְמוּת אֱלֹהוּתוֹ יִתְבָּרֵךְ, הֲגַם שֶׁהוּא בְּתוֹךְ קָהָל רַב, וּבִפְרָט בְּעֵת הַתְּפִילָּה צָרִיךְ אָדָם לָבוֹא לִדְבֵיקוּת גָּדוֹל, עַד שֶׁלֹּא יְדַמֶּה בְּעַצְמוֹ שֶׁיֵּשׁ כָּאן שׁוּם בְּרִיָּה רַק הַבּוֹרֵא בָּרוּךְ הוּא. וְזֶהוּ כַּוָּנַת הַמִּדְרָשׁ, כְּשֵׁם שֶׁאֲנִי פָּרוּשׁ רָצָה לוֹמַר כְּמוֹ שֶׁכִּבְיָכוֹל פָּרוּשׁ, הֲגַם שֶׁהוּא מְמַלֵּא כָּל עָלְמִין אַף עַל פִּי כֵן הוּא מוּבְדָּל מִכָּל גֶּשֶׁם, כֵּן תִּהְיוּ גַּם אַתֶּם, שֶׁהַדֶּרֶךְ הָאֲמִיתִּי שֶׁיִּתְחַבֵּר אָדָם עַצְמוֹ עִם בְּנֵי יִשְׂרָאֵל וּבָזֶה יִלְמַד מִמַּעֲשֵׂיהֶם הַטּוֹבִים, וְרַק בְּמַחְשַׁבְתּוֹ יְהֵא מִתְבּוֹדֵד וְדָבוּק עִם ה׳ יִתְבָּרֵךְ, עכדה״ק. הַיּוֹצֵא מִדְּבָרָיו, שֶׁהַדֶּרֶךְ הָאֲמִיתִּי בַּעֲבוֹדַת ה׳ הוּא לִהְיוֹת בְּהִתְחַבְּרוּת עִם בְּנֵי יִשְׂרָאֵל, וּבְכָל זֹאת לִהְיוֹת בְּמַחְשָׁבָה דָּבוּק רַק עִם ה׳, שֶׁזֶּהוּ הַדֶּרֶךְ שֶׁל צַדִּיקִים הָאֲמִיתִּיִּים.
- See Zohar III 225a. ↩
In shortHashem is not found with one who hides away, R' Elimelech taught; join with Jews in deed while cleaving to Hashem in thought.
4We find this in the conduct of our master, the author of Noam Elimelech. He traveled with his brother, R' Zusha, zt"l, from town to town and from land to land, and they brought many Jews back in teshuvah. Their way was to mingle with “Your people, the House of Israel,” even with the simplest of them; yet in their thoughts they reached great heights, in lofty deveikus with Hashem.
וְכָזֹאת מָצִינוּ בְּהַנְהָגָתוֹ וְדַרְכּוֹ שֶׁל רַבֵּינוּ בַּעַל הַנּוֹעַם אֱלִימֶלֶךְ זללה״ה שֶׁכַּאֲשֶׁר הָלַךְ עִם אָחִיו זצללה״ה מֵעִיר לָעִיר וּמִמְּדִינָה לִמְדִינָה, וְהָיוּ מַחֲזִירִים הַרְבֵּה מִבְּנֵי יִשְׂרָאֵל לִתְשׁוּבָה, הָיָה דַּרְכָּם לְהִתְחַבֵּר עִם עַמְּךָ בֵּית יִשְׂרָאֵל וְאַף עִם פְּשׁוּטֵי הָעָם, אֲבָל בְּמַחְשָׁבָה הָיוּ בַּהַשָּׂגוֹת גְּדוֹלוֹת בִּדְבֵיקוּת עֶלְיוֹנָה בּוֹ יִתְבָּרֵךְ.
In shortR' Elimelech and his brother mingled even with simple Jews on their travels, while their thoughts remained bound to Hashem.
5My holy ancestor writes something similar in his holy sefer Toldos Adam:7 “I heard it told of R' Elimelech, zt"l, that between Minchah and Maariv, the afternoon and evening prayers, he would tell stories about simple matters, and everyone who was there when he spoke drew mussar, moral instruction, and inspiration from his stories.” So far his words. We see from this that he taught the way of Hashem even through simple stories. The power of this tzaddik's bond with Klal Yisrael is felt to this very day at his holy resting place, as I felt myself when I was privileged to be there. And not I alone: everyone in the gathering felt as if he were with us, drawing us close to avodas Hashem. There was a very great awakening there, truly like Yom Kippur.
וּכְמוֹ כֵּן מָצִינוּ בְּדִבְרֵי זְקֵינִי בְּסֵפֶר הַקָּדוֹשׁ תּוֹלְדוֹת אָדָם (פרשת מצורע ד״ה זאת) שֶׁכָּתַב, שָׁמַעְתִּי מְסַפְּרִים מֵרַבִּי אֱלִימֶלֶךְ זצ״ל שֶׁהָיָה עוֹסֵק בֵּין מִנְחָה לְמַעֲרִיב בְּסִיפּוּרֵי מַעֲשִׂיּוֹת בִּדְבָרִים פְּשׁוּטִים, וְכָל אֶחָד וְאֶחָד שֶׁהָיָה אָז בְּעֵת שֶׁדִּיבֵּר דְּבָרָיו, לָקְחוּ לְעַצְמָם מוּסָר וְהִתְעוֹרְרוּת עַל יְדֵי סִיפּוּרָיו, עכ״ל. מִזֶּה נִרְאֶה שֶׁאַף עַל יְדֵי סִיפּוּרֵי מַעֲשִׂיּוֹת פְּשׁוּטִים לִימֵּד דֶּרֶךְ ה׳. וְהִנֵּה כֹּחַ זֶה שֶׁל הַהִתְקַשְּׁרוּת וְהַהִתְחַבְּרוּת שֶׁל צַדִּיק זֶה עִם כְּלַל יִשְׂרָאֵל, נִרְגָּשׁ עַד הַיּוֹם הַזֶּה עַל צִיּוֹן קָדְשׁוֹ בִּמְקוֹם מְנוּחָתוֹ, כְּפִי אֲשֶׁר הִרְגַּשְׁתִּי בְּעֵת שֶׁזָּכִיתִי לִהְיוֹת שָׁם, וְלֹא אֲנִי בִּלְבַד אֶלָּא כָּל אֶחָד וְאֶחָד מֵהַקָּהָל, כּוּלָּם הִרְגִּישׁוּ כְּאִילּוּ הוּא נִמְצָא עִמָּנוּ וּמְקָרֵב אוֹתָנוּ לַעֲבוֹדַת ה׳, וְהָיָה שָׁם הִתְעוֹרְרוּת גְּדוֹלָה מְאֹד מַמָּשׁ כְּמוֹ בְּיוֹם הַכִּפּוּרִים.
- R' Yehoshua of Ostrova, author of Toldos Adam, father-in-law of the first Biala Rebbe. Toldos Adam, Metzora, s.v. Zos. ↩
In shortR' Elimelech taught Hashem's ways even through simple stories, and his bond with Israel is still felt at his resting place.
6Perhaps this is the meaning of the prayer of the holy Rebbe R' Elimelech: “Put into our hearts that each of us may see the virtues of our fellows and not their failings.”8 It hints that each of us should “see” and understand that all the “virtues,” the levels we long to reach in avodah, prayer and the like, can be reached only through “our fellows”: through friends joining together, not through seclusion. As we saw from his words, it is about seclusion that the verse says, “and I will not see him.” Only in a gathering, through the bond of friends, does a person reach levels in avodas Hashem. Chazal say something similar: one who keeps a mitzvah alone cannot compare to one who keeps it together with the many.9
וּלְפִי זֶה אֶפְשָׁר לוֹמַר דְּזֶהוּ מַה שֶׁכָּתוּב בִּתְפִילַּת הרה״ק הָרַבִּי אֱלִימֶלֶךְ זי״ע ׳תִּתֵּן בְּלִבֵּנוּ שֶׁנִּרְאֶה כָּל אֶחָד מַעֲלַת חֲבֵרֵינוּ וְלֹא חֶסְרוֹנָן׳, וּמְרוּמָּז בָּזֶה שֶׁכָּל אֶחָד ׳יִרְאֶה׳ וְיָבִין שֶׁכָּל הַ׳מַעֲלוֹת׳ אֲשֶׁר אָנוּ רוֹצִים לִזְכּוֹת בַּעֲבוֹדָה וּתְפִלָּה וְכַיּוֹצֵא בָּזֶה, אֶפְשָׁר לָבוֹא אֲלֵיהֶם רַק עַל יְדֵי ׳חֲבֵרֵינוּ׳ בְּהִתְחַבְּרוּת חֲבֵרִים וְלֹא בְּהִתְבּוֹדְדוּת, כְּמוֹ שֶׁנִּתְבָּאֵר מִדְּבָרָיו שֶׁעַל זֶה נֶאֱמַר ׳וַאֲנִי לֹא אֶרְאֶנּוּ׳, אֶלָּא דַּוְקָא בְּהַקְהֵל עַל יְדֵי דִּיבּוּק חֲבֵרִים מַגִּיעִים לִידֵי מַדְרִיגוֹת בַּעֲבוֹדַת ה׳. וּמֵעֵין זֶה מָצִינוּ בחז״ל (תורת כהנים ריש פרשת בחוקתי) שֶׁאָמְרוּ, שֶׁאֵינוֹ דּוֹמֶה הַמְּקַיֵּים הַמִּצְוָה בְּיָחִיד לְמִי שֶׁמְּקַיֵּים הַמִּצְוָה עַל יְדֵי הָרַבִּים.
- From his prayer before prayer, Tefillah Kodem HaTefillah. ↩
- Toras Kohanim, beginning of Bechukosai. ↩
In short“See the virtues of our fellows” hints that every spiritual level is reached through closeness with others, never in seclusion.
7This explains the verse. After Bnei Yisrael had set up the Mishkan and wanted Hashem's Shechinah to rest among them, Moshe Rabbeinu advised them how they could be privileged to have it. He told them that setting up the Mishkan, preparing a place for His Shechinah, was not enough to bring the Shechinah to rest among them. Beyond that, they must all be united and remove from their hearts that yetzer hara which divides hearts: “and let all of you be of one fear and one counsel in serving the Omnipresent.” For only in this way, as we have seen, can avodas Hashem be complete, and through this they would be privileged to have the Shechinah rest among them: “and the glory of Hashem will appear to you.”
וּלְפִי זֶה יְבוֹאַר, שֶׁאַחַר שֶׁהֵקִימוּ בְּנֵי יִשְׂרָאֵל אֶת הַמִּשְׁכָּן וְרָצוּ שֶׁה׳ יַשְׁרֶה שְׁכִינָתוֹ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, נָתַן מֹשֶׁה רַבֵּינוּ עֵצָה לִבְנֵי יִשְׂרָאֵל אֵיךְ לִזְכּוֹת לָזֶה, וְאָמַר לָהֶם כִּי אֵין דַּי רַק בַּהֲקָמַת הַמִּשְׁכָּן לְהָכִין מָקוֹם לִשְׁכִינָתוֹ יִתְבָּרֵךְ בִּכְדֵי לִזְכּוֹת לְהַשְׁרָאַת הַשְּׁכִינָה, אֶלָּא מִלְּבַד זֶה צָרִיךְ גַּם לִהְיוֹת כּוּלָּם בְּאַחְדוּת וּלְהַעֲבִיר אוֹתוֹ יֵצֶר הָרַע שֶׁל פֵּירוּד לְבָבוֹת מִלְּבָבָם, ׳וְתִהְיוּ כּוּלְּכֶם בְּיִרְאָה אַחַת וּבְעֵצָה אַחַת לְשָׁרֵת לִפְנֵי הַמָּקוֹם׳, כִּי רַק כָּךְ אֶפְשָׁר לִזְכּוֹת לַעֲבוֹדַת ה׳ בִּשְׁלֵימוּת כַּנִּזְכָּר לְעֵיל, וְעַל יְדֵי זֶה יִזְכּוּ לְהַשְׁרָאַת הַשְּׁכִינָה ׳וְיֵרָא אֲלֵיהֶם כְּבוֹד ה׳׳.
In shortBuilding the Mishkan was not enough: only unity, free of the yetzer hara of division, brings complete avodas Hashem and the Shechinah's presence.
8aChazal said that “Eliyahu HaNavi comes neither to push away nor to bring close, but to make peace in the world.”10 We should look closely at their words. What virtue is there in his not coming to bring close? Surely it is right to bring people close and so increase peace in the world! We should also look at the words “to make peace.” Why did they not say “to increase peace”? “To make” implies making something new.
וְהִנֵּה אָמְרוּ חז״ל (עדיות פ״ח, ז) כִּי ׳אֵין אֵלִיָּהוּ הַנָּבִיא בָּא לֹא לְרַחֵק וְלֹא לְקָרֵב, אֶלָּא לַעֲשׂוֹת שָׁלוֹם בָּעוֹלָם׳, וְיֵשׁ לְדַיֵּיק מָה הַמַּעֲלָה בַּמֶּה שֶׁאֵינוֹ בָּא לְקָרֵב, הֲרֵי אַדְּרַבָּה מִן הַנָּכוֹן לְקָרֵב בְּנֵי אָדָם וּבְכָךְ לְהַרְבּוֹת שָׁלוֹם בָּעוֹלָם, עוֹד יֵשׁ לְדַיֵּיק בִּלְשׁוֹן ׳לַעֲשׂוֹת שָׁלוֹם׳, לָמָּה לֹא אָמְרוּ ׳לְהַרְבּוֹת שָׁלוֹם׳, וְנָקְטוּ הַלָּשׁוֹן ׳לַעֲשׂוֹת׳, דְּמַשְׁמַע עֲשִׂיָּיה חֲדָשָׁה.
- Eduyos 8:7. ↩
8bAs is well known, when there is a dispute between two sides, Heaven forbid, peace is made when each side wants it and moves toward it. But sometimes only one side wants peace, while the other does not seek it at all. In such a case no action can bring peace nearer; instead one must pray, and draw the very way of peace down from Above, from its root. That is what Chazal meant. In the time of “the footsteps of Moshiach,” the era just before the redemption, Eliyahu HaNavi's task will be “not to bring close,” for there will be nothing to bring close: the strife will have reached a point where people feel no need for peace at all. He will have to create peace anew, drawing it down from its root, and this is the wording “to make peace.” Only Eliyahu HaNavi can create peace anew in this way, not any mortal.
אֶלָּא דְּיָדוּעַ דְּבִזְמַן שֶׁיֵּשׁ ח״ו מַחֲלוֹקֶת בֵּין שְׁנֵי צְדָדִים, הַדֶּרֶךְ לַעֲשׂוֹת שָׁלוֹם הוּא עַל יְדֵי שֶׁכָּל צַד רוֹצֶה וּמְקָרֵב אֶת הַשָּׁלוֹם, אַךְ יֵשׁ לִפְעָמִים שֶׁרַק צַד אֶחָד רוֹצֶה בְּשָׁלוֹם וְהַצַּד הַשֵּׁנִי אֵינוֹ דּוֹרֵשׁ אַחַר הַשָּׁלוֹם, עַל כֵּן בְּמַצָּב כָּזֶה אִי אֶפְשָׁר לִפְעוֹל לְקָרֵב אֶת הַשָּׁלוֹם, אֶלָּא צָרִיךְ לְהִתְפַּלֵּל וּלְהַמְשִׁיךְ וּלְהַשְׁפִּיעַ אֶת כָּל הַדֶּרֶךְ שֶׁל שָׁלוֹם מֵעִיקָּרוֹ, וְעַל זֶה אָמְרוּ כִּי בְּעִקְבְתָא דִּמְשִׁיחָא יְהֵא מוּטָּל עַל אֵלִיָּהוּ הַנָּבִיא ׳לֹא לְקָרֵב׳, לְפִי שֶׁלֹּא יְהֵא מַה לְקָרֵב, בִּהְיוֹת וְהִגִּיעָה הַמַּחֲלוֹקֶת לִכְדֵי מַצָּב בּוֹ אֵין מַרְגִּישִׁים שֶׁיֵּשׁ צוֹרֶךְ כְּלָל בְּשָׁלוֹם, וִיהֵא עָלָיו לַעֲשׂוֹת יְצִירָה חֲדָשָׁה שֶׁל שָׁלוֹם וּלְהַמְשִׁיךְ אֶת הַשָּׁלוֹם מֵעִיקָּרוֹ, וְזֶהוּ הַלָּשׁוֹן ׳לַעֲשׂוֹת שָׁלוֹם׳, וְדָבָר זֶה יָכוֹל רַק אֵלִיָּהוּ הַנָּבִיא ע״ה, לֹא בָּשָׂר וָדָם.
In shortBefore Moshiach, strife will run so deep that no one wants peace; Eliyahu will not “bring close” but “make” peace anew from its root.
9So we pray that Eliyahu will come speedily, bring us good tidings and bring near the End, the final redemption. Amen, may it be His will.
וּמִתְפַּלְּלִים אָנוּ לָכֵן שֶׁבִּמְהֵרָה יָבֹא אֵלִיָּהוּ, וִיבַשֵּׂר לָנוּ בְּשׂוֹרוֹת טוֹבוֹת, וִיקָרֵב אֶת הַקֵּץ אָמֵן כֵּן יְהִי רָצוֹן.
In shortMay Eliyahu come speedily with good tidings and bring the final redemption near.
Takeaway
Hashem's glory could rest on the Mishkan only when Israel removed the yetzer hara of division and served Him as one. Holiness is not found by hiding away; R' Elimelech walked among even the simplest Jews while his thoughts stayed bound to Hashem. We too can join our fellows in deed, look for their virtues and not their failings, and keep our hearts turned to the Creator, above all in prayer.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.