What causes the Shechina to descend especially during these days?

It appears that it is a direct benefit of the great power of the shofar which unleashes the power of mercy and forgiveness which is normally locked in safekeeping in the higher world, lowering it into the world we live in. This is what Chazal meant when they said that the blast of the shofar causes Hashem to stand up from His Throne of Strict Judgment and to Sit on the Throne of Mercy and Forgiving  (Vayikra Raba 29:6). His descent into our world is a result of this mercy.

The descent of Hashem into our world reminds us of Chazal’s explanation of "וישתחו ישראל על ראש המטה" [“And Yisrael bowed upon the head of the bed” (Bereishis 47:31)], that the Shechina hovers above the head of a sick person. (Rashi, Shabbos 12b). Why does the Shechina hover over the head of a sick person? For the person has lost his internal strength which allows him to survive in this world, and Hashem, in His mercy, personally strengthens the person, enabling him to overcome his sickness and fully recover.

So too is the case with a person who has strayed from Hashem’s ways. By doing so he has distanced himself from kedusha; making himself spiritually ill. His spiritual weakness dulls his senses and he too is in need of outside help in order to recover. We can derive from the above medrash that just as Hashem rests His Shechina on a physically sick person, so too He rests His Shechina on a spiritually sick person; strengthening him and allowing him to repent and have a full spiritual recovery!

However, the individual should not feel broken and downtrodden that he cannot fight his battles on his own, for the need for siyata d’shmaya, or as explained here, the descent of the Holy Shechina upon us in order to assist us to break free of our spiritual illnesses, is a necessary part of the core fiber of the Creation. This is hinted to in the first pesukim of the Torah, as it says, "והארץ היתה תהו ובהו וחשך על פני תהום ורוח אלקים מרחפת על פני המים."  [“The earth was in a state of astonishing emptiness (Rashi) and darkness befell on the depths, and the Spirit of G-d hovered over the face of the waters.” (Bereishis 1:2).] In other words, the world at first was in a state of irreparable physical and spiritual emptiness. Immediately afterwards, the Spirit of G-d hovered over the face of the waters, meaning the Holy Shechina lowered Herself upon the earth in order to correct any and all of its lacking in a totally miraculous manner.

And just as Hashem instilled this process of lacking and correction into the core of creation as a whole, so too He embedded this process into the way each and every individual deals with his own individual issues; for each individual is a “miniature world” (as Chazal taught in Meseches Sanhedrin 37a, one who upholds the life of one Jewish person is considered as though he upheld the life of the whole world). Therefore, when a person finds himself to be spiritually weak or sick, even to the point where he sees no chance of recovery, he need not be discouraged, for this is the very time the Shechina will hover above his head, urging and helping him to do teshuva and recover. And since it is the Shechina Herself which affords this help, there is nothing that can prevent the person’s recovery if he musters up the strength to change his ways.

This is exemplified in the case of King Chezkiyahu and the Prophet Yishayahu. When Chezkiyahu was deathly ill, Yishayahu told him that the heavenly decree had been sealed and that there is no chance of recovery. Chezkiyahu responded, “I have a tradition from my father’s father, (Dovid Hamelech – Rashi), that even if a sharp sword is placed upon a person’s neck (with no chance of survival according to human assessment) one should not give up hope of being saved through Hashem’s mercy!” (Brachos 10a). (And in fact, Hashem answered Chezkiyahu’s prayers and his life was spared.)

Why does the Torah tell us that “G-d hovered over the face of the waters”?

Water hints to Torah, for Torah is referred to as water in several places (such as "הוי כל צמא לכו למים" (Yeshaya 55:1) and"לא רעב ללחם ולא צמא למים"  (Amos 8:11). See also the beginning of Parshas Ha’azinu). Thus “the face of the waters” is hinting to the fact that in order to activate Hashem’s mercy, the individual must make an earnest effort to change his ways and to follow, from now on, the ways of the Torah!

Just as the Shechina hovered over the earth to correct its lackings, so too during the ten days of repentance between Rosh Hashana and Yom Kippur Hashem hovers over the head of any Jew who takes it upon himself to do teshuva!

Why does Hashem hover over us for exactly 10 days?

It appears that these 10 days reenact the power of the 10 commandments give at Mount Sinai; where each day is aligned against one commandment. For example, the 1^st day of Rosh Hashana draws its strength from the 1^st commandment, “To believe in Hashem”, and this is what a person should concentrate on during Rosh Hashana; that Hashem is One, both the Creator and the Ruler of the world. The second day of Rosh Hashana draws its strength from the second commandment, “One shall not have other gods”, etc. This is the reverse side of believing in G-d and thus included as well in the message of Rosh Hashana.

The third commandment, “Do not take Hashem’s name in vain”, is reminiscent of the 3^rd day of Tishrei when Gedalya ben Achikam who was killed because of his incorrect usage of speech. The middle days and their corresponding commandments are not obvious, but the tenth and last commandment, “Don’t covet your neighbor’s wife” etc. seems to correspond to the tenth day of Tishrei which falls on Yom Kippur, the holiest day of the year, where we are commanded as one of the five prohibitions to refrain from all contact with one’s wife. And in the Mincha service on Yom Kippur we further allude to this commandment by reading the parsha of illicit relations, which we can suggest hints as well to the commandment not to covet another’s wife.

What does all this teach us?

We learn from the above that the ten days between Rosh Hashana and Yom Kippur are springboards for the reinstalling of the Ten Commandments in the hearts of all those willing to repent and to return to their Father in heaven. This is because the Torah was given for the Jewish people to follow in Hashem’s ways. And if they return to His ways, it is considered as though the received the Torah anew on Mount Sinai! And I you think about it, you’ll notice that this is exactly what happened in the midbar, on the last day of the ten days of repentence – on Yom Kippur – the second luchos with the ten commandments were given to Moshe to bring down to the Jewish people. (Thus, it would be proper for each individual to review the laws of the Ten Commandments during the ten days of repentance, each commandment on its corresponding day.)

May we have the wisdom and the strength to uproot all evil thought, speech and actions from ourselves and reach out to Hashem with a true and unfaltering determination to repent and return to His ways and His Torah. If we do so, we can be assured that Yom Kippur will offer us a full and thorough cleansing so that we can begin our lives anew on the 11^th day of Tishrei with a new, recharged set of luchos in our hands which, bez”H, will never be broken again! Amen! May it be His Will!

May we be mochel one another and look forward to a year of working together to make Klall Yisrael a better and more holy nation!

With wishes to all for a G’mar Chasima Tova!

Yona Vogel

Posuk 8:2 reads, "דבר אל אהרן ואמרת אליו, בהעלתך את
הנרת אל מול פני המנורה יאירו שבעת הנרות ." – “Speak to Aharon and say
to him: when you raise up (light) the candles across from the face of the Menorah,
the seven candles will alight."

Personal Example

"בהעלתך…יאירו שבעת הנרות" –

Question: Why did the posuk begin in the second person (active), "בהעלתך
" – when you light – and conclude in the third person (passive) – the seven
candles will light?

Answer:" בהעלתך" refers to the actions of the
Rebbe/teacher, while the candles refer to his students. The posuk teaches that a
Rebbe’s main influence on his students is not from his teachings, but from his personal
fulfillment of his teachings. When his students see that he is faithful to his own
instruction, they will automatically begin to inculcate his lessons. Thus, "
יאירו" is in the passive —it occurs automatically.

In a similar vein, we can explain the posuk in Yishayahu (30:20), "…
והיו עיניך רואות את מוריך ." – "…and your eyes
shall see your teacher." The main impression a teacher has on his students is
when they "see" him, i.e., his actions, and not only when they "hear" him. When
a child sees that his teacher fulfills what he preaches, he feels the teacher is
honest and dedicated. This feeling imbeds the Rebbe's teaching deep within his student
and generates his interest to fulfill his Rebbe's teachings. On the other hand,
academic learning alone leaves a relatively shallow impression on the student. This
idea is also seen in the posuk " כי נר מצוה ותורה אור…"
– "For a candle is a mitzvah and Torah is light…" (Mishlei 6:23). When a
child sees his teacher fulfilling a mitzvah (and not just talking about it), he
will be filled with the light of Torah.

When is the Rebbe's personal example most effective? When he fulfills the mitzvah
with enthusiasm. This gives an added sense of value to the mitzvah in the eyes of
the student. This idea is alluded to in the choice of the wording "
בהעלתך" – to light, for raising up represents an
active lighting; one done with enthusiasm.

Who Should Teach?

Moshe is told to instruct Aharon to light the Menorah, while the posuk could
have said that the Cohen Gadol is responsible for this avodah. This teaches that
a teacher of Torah should copy the ways of Aharon. Hillel says ( Avos 1:12), "
הוי מתלמידיו של אהרון…אוהב את הבריות ומקרבן לתורה"
– "Include yourself among the students of Aharon…love people and bring them close
to Torah." Hillel mentions two conditions necessary to be effective with students:

1.
אוהב את הבריות – to love and respect his students
without pre judice and without expectations; simply because they are Hashem's creatures.

2.
ומקרבן לתורה – to be able to identify where each
student is holding and work to raise his level of interest and concern for Torah.

In addition, one point leads to the other. That is, in order to succeed at bringing
a student close to Torah, the student has first to feel that his Rebbe loves and
respects him for who he is.

Evolving Lessons

There are three aspects to the Cohen Gadol's lighting of the Menorah:

1. to light it,
2. to remove the ashes, and
3. to prepare the candle for the following lighting.

This is called " מדליק ומטיב את הנרות " (see
Rashi).

Regarding a Rebbe's teaching, the first stage is to teach his lesson.

The second stage is to מטיב – or improve – the
lesson by: (1) refining his own presentation and (2) reviewing the lesson with the
students to see if it is clear and understood.

The third stage is to create a logical flow, and if possible, a raising of standards,
from one lesson to the next.

Student Growth

When the Rebbe first teaches a lesson – as represented by "
בהעלתך את הנרת " , "
נרת " is written lacking, without a vav. Afterwards, when we are told that
the candles are filled with light, representing student understanding and acceptance,
" נרות" is spelled with a vav – a full spelling.
This teaches us that although a student may hear a lesson, his
נר –achievement – is only considered full when
he can light others with his knowledge, " יאירו…הנרות"
.

Similarly, " בהעלתך " is used at first and not
" בהדלקתך " , to say that the true "lighting" of
the student does not come solely through their Rebbe's teaching, but through the
student’s personal fulfillment. This idea is also mentioned by Rashi who explains
that the use of בהעלתך teaches that a Rebbe must
teach and relate to his student until the student inculcates the lesson to the point
where he can repeat it on his own.

Chochmah and Middos

Question: On one hand, the Torah uses the wording "
בהעלתך" – to raise up. On the other hand, it instructs the Cohen Gadol to
light the candle " אל מול פני המנורה" – toward
the face of the Menorah – toward the side. How can we reconcile these two dinim?

Answer: In order for a student to follow the teachings of his Rebbe, two elements
are required: (1) an understanding of the material learned, and (2) a willingness
to subject himself to the teachings of his Rebbe. One without the other, will not
suffice. The lighting of the candle upward – " בהעלתך"
– refers to his understanding of the lesson, while the acceptance of his Rebbe's
words is expressed in " אל מול פני המנורה" – where
the student, through humility, reverence and acceptance, inculcates the words of
his Rebbe.

Measuring Improvement

It is vital for a teacher to measure his student's progress for a number of reasons:

1. To see
if the student is paying attention to the lessons.

2. To see
if his teaching methods are effective.

3. To take
a child's misbehavior in proportion.

4. To give
himself strength to take on new students.

5. To be
able to compare the student's development in school with his development at home.

6. For the student himself to see that he is making progress,
in order to increase his confidence and self-satisfaction.

We see this idea alluded to in the spelling of the word "
נרות" . At first, it is spelled without a vav,
signifying an unaccomplished student. The posuk concludes, "
יאירו שבעת הנרות" – including a vav, signifying
accomplishment on the part of the student. However, a teacher should be aware that
accomplishment and progress comes with a day-in and day-out effort, which can see
the child rise and then fall periodically. It is incumbent upon the Rebbe to constantly
pick his student up and pull him forward.

This is hinted to in the Cohen Gadol's responsibility to
מדליק ומטיב the candles:

מדליק – to teach the student, and

מטיב – to deal with his difficulties and downfalls
and bring him back up.

Eye-to-Eye Contact

A Rebbe's success with each student is dependent, to a great deal, on his personal
contact with him. Before a student is ready to receive Torah from his Rebbe, he
needs to feel that his Rebbe respects him as an individual and that he takes his
individual situation into account when relating to him. This is alluded to in our
Parsha, where the " " נרות (candles) – representing
the students, had to be lit " אל מול פני המנורה"
(representing the Rebbe). The Rebbe must make eye contact with each student, suggesting
the development of a personal relationship.

The benefit of a direct relationship with each student is found in the posuk
in Mishlei (27:19) " כמים הפנים לפנים , כן לב האדם לאדם
." – "As one's face is reflected in water, so too is the heart of man
to man."The commentaries explain that a person's mood is a reflection of the
mood of the person he is talking to. Thus, in order for a Rebbe to inspire his students
to listen to him and accept his teachings, he needs to take a positive, caring approach
toward each child.

Students As Teachers

Although a Rebbe is far more advanced in learning and personal conduct than his
students, he should nevertheless not diminish their honor, as the Tanah says in
Avos (4:12), "The honor of your student should be beloved to you as your
own honor." Why is this so? Our answer is found in Meseches Ta'anis (7a). Asks Rav
Nachman bar Yitzchok, "Why is the Torah compared to wood, as it says, "
עץ חיים היא למחזיקים בה" ? He answers, "to teach
us that just as thick wood is ignited by first lighting thin twigs, so too, small
talmidei chochomim sharpen the minds of great talmidei chachomim. Rebbe Chaninah
said on a similar note, that "I learned more from my students than from my teachers
and colleagues” (ibid).

Our posuk " בהעלתך את הנרת אל מול פני המנורה יאירו
שבעת הנרות" , seems to be ridden with a contradiction. On one hand, it mentions
that the six candles had to face the middle candle, as Rashi explains that the three
eastern candles faced the middle candle and so too did the three western candles;
leaving the middle candle in it's own category. Then, in an apparent contradiction,
the end of the posuk categorizes all seven candles together.

We can explain the apparent contradiction with the Chazalim above. The beginning
of the posuk refers to the initial teaching of the Rebbe, while the end of the posuk,
where the Rebbe is equated to the students, refers to the deepened understanding
a Rebbe gets from interaction with his students. He too is like them, for just as
they learn, so does he !

Don't Worry About Results

The purpose of the Menorah was to light the candles and this is what Hashem commanded
of Aharon – " יאירו שבעת הנרות " . However, when
the posuk reveals to us Aharon's response to Hashem's command , it does not mention
the actually lighting of the candles. The Torah is alluding to us that Aharon was
only concerned about fulfilling Hashem's command and left the result of his actions
in Hashem's Hands.

Similarly, we find by bircas Cohanim, that Hashem said that the Cohanim should
" ושמו את שמי על בני ישראל ואני אברכם " – "They
should place My name on Bnei Yisroel and I will bless them" (Bamidbar 6:27).Here,
we see that the Cohanim's job was to place Hashem's name on the Jewish people, but
the actual blessing was left for Hashem to place. This is the idea that the results
of our actions are in Hashem's hands.

In the context of education, the Magid Midubno (in his commentary on Megilas
Rus, on the posuk " ויהי רעב בארץ " ) says that
if an adult gives reproof to a child, even if the child does not listen at times,
the adult is not to blame, for he did all that he can be expected to do.

Educators, on one hand, must be totally dedicated to their students, but on the
other hand, they should be aware that the final effects and results of their words
and actions are in Hashem's hands.

However, we find an apparent contradiction to this approach in the posuk,
"סור מרע ועשה טוב" – "Leave your bad ways and
do good" (Tehillim 34:15). Here, the posuk apparently stresses the need
to eradicate the negative behavior before emphasizing positive behavior.

Maybe we can answer that although "סור מרע"
is mentioned first, it is only to clarify that without an effort to eradicate negative
behavior, a fortifying of the positive will not achieve its purpose. However, in
essence, the main efforts should be placed in the strengthening of a child's positive
traits and behavior as alluded to in "עשה טוב"
where the main עשיה is with positive actions.

However, as we mentioned above, a reinforcement of the positive must be proceeded
by an awareness of a child's lackings – "סור מרע":
Unfortunately, many parents either consciously or otherwise overlook those aspects
of a child's personality or his behavior which need correction.

Conscious denial results from one of the following reasons:

1. Protection of the child's reputation.
2. Avoiding his future denial of entry to the school, cheder, yeshiva of "their"
   choice.
3. Guarding the reputation of the child's siblings.
4. An awareness that formally recognizing the problem will lead to a sometimes
   unending responsibility and involvement.

Other reasons why parents avoid dealing with their child's misbehavior or lackings
are:

1. A busy work schedule.
2. Other children to take care of.
3. A tendency to place blame on the child's teachers, classmates or friends.
4. The consideration that "no one is perfect."
5. Insensitivity to the child's needs.

A caring parent, on the other hand, should:

1. be sensitive to his child's condition and situation.
2. be ready to admit a child's lackings.
3. be willing to confront the child and explain to him that his behavior is
   unwarranted.
4. be ready to call the child's teachers to discuss his behavior in class and
   how to improve it.
5. check the child's physical and mental health with qualified professionals,
   if necessary.
6. make sure the child gets proper nourishment; has regular eye, medical and
   dental exams.
7. check to see if they, as parents, are acting as good role models, i.e.,
   relating to each other with mutual-respect, in peace, with predictable reactions
   to children's behavior, in a consistent manner, etc. 

A parent should not unnecessarily worry, however, if he sees his child struggling
or even misbehaving. Each new demand on the child, whether in academic study,
derech eretz or otherwise, automatically creates a resistance, whose purpose
is to prevent the child from growing. This is especially true in Torah learning
and yire shamayim. This is the work of the yetzer hora, who stands
in the way of all spiritual growth, as the posuk says by Kayin,
"…לפתח חטאת רובץ…" – "…Chatas (the satan
– the yetzer hora) waits at the opening…" (Bereishis 4:7) – at the entrance
of the hallway to a rise in Torah fulfillment.

We find this idea alluded to at Har Sinai, as Am Yisroel was about to receive
the Torah. The posuk announces, "ויחן שם ישראל נגד ההר"
– "And Yisrael encamped there against the mountain" (Shemos 19:2).

Question: Why does the posuk use the word "נגד"
– against and not "לפני" – in front of, etc., for
"נגד" represents tension between Am Yisroel and
Hashem — and not the desire to come close to Hashem as was their true desire at
that point. Rashi explains the word "כנגד" in
"ואעשה לך עזר כנגדו" – "And I will make for
him (man) a helper against him" (Bereishis 2:18) as follows:
זכה – לעזר, לא זכה – כנגדו, להלחם. It appears that
here – "ויחן…נגד ההר" – the mountain was
interested in attacking Bnei Yisroel and in preventing their reception of the Torah.
Was this not the opposite purpose of Bnei Yisroel coming to Har Sinai?

Answer: It appears that here, also, as in Bereishis, there are two sides
to the coin. From the viewpoint of Bnei Yisroel, they were anxious to receive the
Torah – to receive "עזר" from above. However, the
satan had different plans and came "כנגד"
Bnei Yisroel, to push them away from Kabalas HaTorah.

This resistance of the yetzer hora is alluded to in the word
"ההר" from a number of different perspectives:

1. "ההר" stems from the root of
   הרהור – thought. The satan tried to
   weaken Am Yisroel's belief in Torah by declaring that is was just a collection
   of ideas and thoughts, void of relevance in this world.

2. "הר" – mountain – suggests height, distance
   and difficulty. The satan tried to tell us that the "hike" up to Har Sinai to
   receive the Torah was too difficult and that the Torah itself was too difficult
   to uphold. Apparently, the Satan put up a very strong challenge, for the Torah
   itself in Devorim (30:12) gave a direct rebuttal to the satan in proclaiming,"לא
   בשמים הוא לאמר מי יעלה לנו השמימה ויקחיה…” –"It (the Torah) is not in
   the heavens saying who will go up to the heavens and get it…". Chazal point
   out that  the first letters of the four wordsמי
   יעלה לנו השמימה spell
   מילה, which represents a covenant of spirituality between Hashem and
   the Jewish people, meaning that only through kedushas HaTorah – found on Har
   Sinai – could the Jewish people fulfill their mission on earth.

3. "ההר" stems from the root of 
   הריון– pregnancy. The satan tried to reduce
   Bnei Yisroel’s desire for Torah by telling them that their receiving of the
   Torah was only the very first stage in its fulfillment, and that it would be
   a very long and difficult road, without guarantees, before they would be able
   to reap the true benefits of Torah. Even if they would finally accept the Torah
   (represented by –לידה ) it would only burden them
   with a life-long obligation to engage in Torah learning and fulfillment, as
   the posuk says, "אדם לעמל יולד" –  “Man
   is born to work hard” (Iyov 5:7).
4. The mountain symbolizes physicality at its most base level. The satan is
   telling Bnei Yisroel in his intentional deceitfulness, “Be truthful. Admit what
   you see. You see a mountain. You see physicality. This is your world. Your own
   eyes prove to you the centricity of physicality in a Jew’s life. Don’t avoid
   or ignore it. Don’t try and look beyond to distant spiritual worlds, for even
   if they were to exist, they would be insignificant in comparison to the true
   physicality your eyes behold.” And, we find as well  that the gematria
   (ketana) of  הרis 7, representing nature
   and physicality.

In order for a parent to help his child ward off the claims of the yetzer,
he has to stress the very opposite, as follows (each number relates to its corresponding
number above):

1. Stress the importance of preparing for and fulfilling mitzvos.
2. Help the child overcome difficulties in Torah learning and fulfillment.
   Expose him to the sweetness of Torah.
3. Show him the great clarity and purity the Torah brings one who is faithfully
   engaged in it.
4. Diminish the importance of “this world” in the child’s eyes, including its
   pleasures and its apparently nature-driven events.

From the posuk "ויחן שם ישראל נגד ההר" we have
learned that when a Jew attempts to reach higher levels in Torah and yiras Shamayim,
he is inevitably faced with the hostile resistance of the yetzer hora.

Similarly, when we raise our expectations of our children and students, they
too are confronted with resistance, which has the power to cause them to falter.

However, after becoming aware of the different obstacles which stand in the way
of each child, the parent should try and help his child overcome the obstacles and
then give him the academic, emotional and psychological support he needs to help
propel him further.

In summary, only when one becomes aware of the challenges of the yetzer hora
and the lackings or difficulties his child is facing, can he help his child reject
them. At the same time he should accentuate the child’s positive traits and areas
of accomplishment to help him climb higher and higher in Torah and avodas Hashem.

“I actually intended to
bring up the problem of Rafael’s speech in our meeting today. It seems to be
getting worse, not better,” retorted Reb Zechariya.

“Let’s take a step back
into time” suggested the Rosh Yeshiva. “The first time Rafael uttered an
unacceptable word, how did you react?”

“To tell you the truth,
I was so taken aback that such a nice boy from a wonderful home could use such
unacceptable speech, that I didn’t react at all. I simply ignored him and
continued the lesson as though I didn’t hear a thing. I seem to recollect that
his classmates as well were quite surprised at his choice of language” answered
Reb Zechariya.

“Reb Zechariya,”
continued the Rosh Yeshiva, “when was the next episode where Rafael used
indecent language?”

“It was Rosh Chodesh,
when we decided to play a staff vs. students basketball game. When Rafael just
missed a three-pointer, he couldn’t restrain himself and sent another choice
word flying across the court!”

“What did you do then?”
asked the Rosh Yeshiva.

“I was about to yell at
him, when I had second thoughts that it wasn’t right to break up such an
enjoyable game because of one boy’s slip of the tounge,” anwered Reb Zechariya.

“However,
a couple of days ago, Rafael went one step too far and had the audacity to write
a disgusting word on the board during the mid-morning break.”

“How did
you respond,” asked the Rosh Yeshiva, looking for some type of firm response on
the part of the Rebbe.

“I
immediately erased the word and told one of the boys to send Rafael in to speak
to me. However, Rafael didn’t show until the next class, and by that time I
already had my mind on the lesson and couldn’t deal with Rafael’s problem,”
answered Reb Zechariya.

“Just
yesterday,” he continued, “Rafael, right in the middle of gemorah class, let out
a word—not to be repeated here—when his friend reached across his desk to take
his pen back and accidentally spilled his cola all over Rafael. I told Rafael to
wait outside and finished the lesson the best I could, considering the damage
Rafael had done to the class. After the class, I called Rafael over to the side
and scolded him, however I’m not sure my words of reproof had much of an effect
on him.”

“Reb
Zechariya,” began the Rosh Yeshiva, “let me tell you a vort from this week’s
parshah. The pesukim dealing with ribis (usury) begin: “"וכי ימוך אחיך ומטה ידו עמך והחזקת בו…
– “And
when your brother wains poor and his hand begins to fall, with you, uphold him…”
(Vayikra 25:35). Why do we need to be told that his hand begins to fall? If he
is losing money at a rapid pace it is enough to say that he is becoming poor!

“Rashi
answers our dilemna with the Toras Cohanim, which explains that the phrase

"ומטה ידו"
teaches that if one catches another before he falls, he can easily help his
friend regain his balance. However, once his friend falls, even five people will
not be able to help him up.”

“In my
opinion,” continued the Rosh Yeshiva, “the Torah’s warning applies here as well.
The first time you heard Rafael speak in an unacceptable manner — when you saw
him falling – you should have stopped him right there and then. If you had until
that point instilled due respect for youself in the eyes of your students,
Rafael would not have dared to utter an indecent word in front of you. However,
once you let it go, and then repeatedly ignored the severity of his language,
you unknowingly taught him that bad language was not taboo and could be
tolerated from time to time. Your attempt to admonish him was too little and too
late. Rafael had already fallen to the point where even five rebbes could not
pick him up.”

“The truth
is, you didn’t even have to wait until you heard his first indecent word. If you
were sensitive enough, you probably would have heard him saying borderline
jokes, or using words or phrases which hinted at indecent thoughs and speech.
However, whereas thoughts we cannot control, their verbalization we can! And
that’s a lot!”

“Rosh
Yeshiva,” asked Reb Zechariya, searching for a way out, “mustn’t one give a
warning before punishing?””

“No
question!” answered the Rosh Yeshiva. “However, your warning should have come at
an earlier stage. Also, the very act of reproof is only a warning and not
punishment!”

“You
mentioned at the outset that you wanted to bring up Rafael’s speech problem.
However, who says by now there’s still something we can do? Maybe ‘his hand has
fallen’ and even the whole staff cannot raise it back up?!”

“Our job
as educators is to catch a student even before he begins to fall and certainly
no later than when we first see him slipping. If we don’t, we will be held
responsible for the outcome, for the student is in our custody and his progress
is our responsibility. If the Torah makes us responsible for a neighbor’s
financial loss, certainly it makes us responsible for our own students’
spiritual loss!

“On a
similar note, Rav Moshe Sternbach shlita, in his sefer, Ta’am Veda’as (Vayikra
25:35), quotes the Suchatchover Rebbe, who explains that in the desert, where
food was heavenly-provided for everyone, the Jewish people fulfilled the mitzvas
of tzedaka and chesed through teaching Torah to each other. We can add that they
also helped each other resolve their personal, emotional, psychological and
social issues, and with this they fulfilled the posuk of
"והחזקת בו"
.

“I would
like to mention an additional point which we most likely overlook in our
everyday communication with our students. Chazal tell us that more than the
wealthy person does for the poor person, in giving him charity, the poor person
does for the wealthy person, by giving him the opportunity to fulfill the great
mitzvah of charity. This idea is alluded to in our posuk above — " ומטה ידו —
עמך"

“his hand began to fall
with you,”
which can be understood to mean,

for you.
(Chazal learn that the following phrase
"וחי עמך"
teaches that your life comes before another’s, explaining
עמך
to mean for you.) Meaning, more than you are helping another, he is helping you.
The same applies with our students. Although we may feel, and rightfully so,
that we are contributing greatly to the growth of our students, they are
actually benefiting us even more so, for they are supplying us with the
opportunity to help them grow.”

“An
educator should always be tuned in to the emotional, psychological, and social
standing of his students. The earlier he detects a problem, the greater are his
chances of stemming the student’s downward slide and of putting him back on his
feet. Actually, this earlier detection is of immeasurable value, for even the
smallest problem, if left unattended, can develop into a major problem later on.
On this note, Dovid Hamelech writes in Tehillim (127:4)
"כחיצים ביד גיבור כן בני הנעורים"
– “As arrows in the hand of a mighty archer; so are youth”. The commentaries
explain this to mean that just as the slightest change in the positioning of the
arrow in its bow will result in a substantial difference in where the arrow hits
the target, so too, the slightest deviation in the behavior of a young child
will result in a great deviation when he matures.”

“Although
children need a lot of attention and security when they are young, and therefore
parents and educators tend to ignore small deviations from acceptable behavior
in order not to upset them, we see above that it is crucial that children be
reprimanded when necessary, especially when they are at a young and
impressionable age, so that an apparently insignificant deviation does not
develop into a major one at a later age, when it is already too late to remedy
the situation. The need to show warmth and support for a child is not meant to
replace proper education. Rather, its purpose is to give the child a feeling of
security so that he can withstand and accept the reproof and direction of his
parents and teachers.”

“A story
is told of a young man who was caught stealing and was sentenced to death. When
offered one last wish, he asked to see his mother. When his mother arrived, he
ran up to her and bit her ear in anger. His mother, writhing in pain and in
shock over what her son had done to her, used her last energies to ask her son
what she had done to him that caused him to react in such a demeaning manner.
Her son answered that when he was young and would steal small amounts from the
local stores, his mother would laugh and say ‘how cute is this little boy. He
really doesn’t even know what he is doing.’ ‘Now see what I have done and what
it has brought me! If you would have stopped me then, I would never have fallen
into the predicament I am in now’.”

“The
lesson for parents is ‘one small cry of a demanding child because of his
parent’s expectations of him, is infinitely better than a deafening scream of an
adult who suddenly comes to the realization that he has fallen prey to the major
evils of society’. The lesson for teachers is not too overlook even a subtle
deviation from accepted behavior in order to prevent a major landslide in the
future.”

Chazal tell us that it is not by coincidence that these two mitzvos are joined
together. Whereas the korbon Omer, which is brought of barley – animal food
– represents the low spiritual state of the Jewish people at the time of their exodus
from Egypt, the message of the counting of the Omer is that it is incumbent
upon each Jew to begin to climb the ladder of spirituality until he becomes worthy
of receiving Hashem’s Torah on Shavuos. These days, therefore, between Pesach
and Shavuos and throughout the generations, are meant for serious introspection
and self-improvement.

The lessons we learn for an adult’s growth can be applied as well to a child,
who is also involved in a struggle to overcome the pulls of childhood and to enter
into the world of maturity and responsibility.

Security

Strangely enough, the Omer has no intrinsic name, and is only referred
to by the name of its measurement. This is because the Omer is referring
to another place which shares its name, ie. the “mon” (“heaven-sent bread”)
which is also referred to as an "עומר לגלגולת" – “an Omer per person” (Shemos
16:16). [See Medrash Rabbah Vayikra 28:3.] As one of the main purposes of the “mon”
is to develop a person’s bitachon (trust) in Hashem, our lesson here is that
successful self-improvement is dependent on one’s bitachon in Hashem.

A child should be expected to improve his behavior as he matures. However,
for him to accomplish that he needs to feel secure. In order for a child to admit
a lacking and accept upon himself the need to uproot it, he needs to be sure that
his acceptance will not lower the level of love and respect he receives from the
adults in his charge, whether it be at home or at school. If he feels that an effort
on his part will cause him harm in any form, he will be very hesitant to make a
change or to even admit a lacking, even though he is well aware of it.

Security is one of the primordial needs of a person. The great majority of decisions
a person makes, both consciously and subconsciously, are directed to guard the security
of that person. Most people would rather achieve less and feel more secure, than
to take a chance for a greater level of achievement.

Thus, the mitzvah of bitachon is essential to the proper spiritual function
of a person. And, just as a person learns to honor his Father in shamayim by first
respecting his father here on earth, so too, in order for a child to feel secure
with and trust in Hashem, he must be given a secure environment in his formative
years.

Tefila

Another lesson to be learned from the connection between the Omer of
mon and the korbon Omer, is that in addition to the effort a person
must put forth in order to refine his characteristics, he must daven to Hashem
that his efforts should bear fruit. Just as the “mon” was heaven-sent, so
too, a person’s success is dependent on tefila which is also heaven-sent. A child
should be encouraged to couple his personal efforts with tefila to Hashem, as the
gemorah (Nida 70b) explains that both are necessary to succeed.

This idea is alluded to in the mitzvah of waving the korbon Omer, as the
posuk says, "והניף את העומר" – “and he (the Cohen) shall wave the Omer”.
Rashi explains that waving includes bringing the Omer forward and backward
and then upward and downward. Forward and backward to ward off bad winds and upward
and downward to ward off damaging dew. In our regard, we can say that moving the
Omer forward and backward is a reference to effort and moving it upward and downward
is a reference to tefila.

Realistic Expectations

The bringing of the korbon Omer is the beginning of the period of character
development, as hinted to in the posuk, "ראשית קצירכם" – “the first cutting
of your crop”. The korbon is of barley — animal food – teaching that at
whatever level a person is on, even the lowest of levels, he must make an honest
appraisal of his spiritual standing if his efforts to improve himself are to succeed.

The same applies when confronting a child’s behavior. A parent must be realistic
about his/her child’s level or standing if he/she wants his/her efforts to have
a positive impact on the child. One who “overlooks” his/her child’s situation so
as not to “rock the boat” or give the child or their family a bad image, may only
be engraining the problem deeper into the child’s neshama. If this approach
continues for too long, the damage may be irreversible.

Educational Goal

As we mentioned above, the Omer is called ראשית – first. However, on the
same day the korbon Omer is brought, we are already counting toward the last
day — Shavuos. Before a person begins to walk on the road to avodas Hashem, he
needs to know where he wants to end up. This is summarized by the prophet, Yeshayahu
(sefer Yeshayahu 46:10), "מגיד מראשית אחרית".

Before a parent or teacher attempts to influence a child to improve his behavior,
learning habits, etc., he should have a definite goal in mind. In addition, and
even more important, is that the child should be clear of what is expected of him.
The clearer a parent or teacher’s message is, the greater the chances the child
will accept it and live up to it.

Patience

Shlomo Hamelech tells us, "טוב אחרית דבר מראשיתו" —  — The end
result is better than its beginning. Although we mentioned above that the educational
goal must be clear from the start, a parent or teacher must be patient and only
expect the child to move forward according to his capabilities. This we see as well
in the counting of the Omer – day-by-day; step-by-step. While the goal
can be perfectly clear, it can only be so because it is void of the human element.
The step-by-step movement toward that goal has to take the child’s personality and
capabilities into account.

Consistency

Just as we count the Omer daily, without a break, so too a parent’s educational
approach should be consistent. This gives the child the message that his parent
knows what he is doing and is committed to succeed in his approach. The time for
a parent to adjust his approach according to the needs of the child is before the
approach is inaugurated. Afterwards, a parent should be definite and consistent.
When a child sees his parent means business, he will usually try and meet his parent’s
expectations of him.

Desire

Although a child will listen to his parent or teacher for a number of reasons,
including fear, respect, need for recognition, lack of choice, etc., there is one
reason which bypasses all the rest – desire! A parent and teacher should always
be on the lookout for ways to increase the child’s desire to fulfill that which
is expected of him. Chazal say that one should serve Hashem out of love and not
out of fear, for one who acts out fear is apt to lessen his observance when his
fear wanes. However, one who serves Hashem from love, desires to fulfill
Hashem’s Torah and will only increase his observance over time. This point is alluded
to in the korbon Omer as well, as it is written “לרצונכם "והניף את העומר…
“to wave the Omer with desire”.

The recipe for building up desire for Torah in a child is to give him a measure
of personal pleasure or gain as well. A young child can be given candies, while
an older child will appreciate a gift, while a young man will enjoy an increased
measure of respect.

Developmental Process

we learn from the connection of pesach, omer and shavuos that there are three
elements in one’s development. pesach represents the ridding of an external yoke,
whether it be of another nation, as egypt, or of a friend who monopolizes your time.
the period of the counting of the Omer represents an effort to use that new
found freedom to reach new spiritual heights. Shavuos represents the accepting upon
oneself of a new yoke – that of Hashem!

In education as well, these steps must be followed. First, to undo the affects
of bad influences. Next, to get the child used to a new way of thinking. Then, when
he is ready, he can reach for a new level of commitment.

"Yes, the other boys returned, although I must admit that
some staggered in a bit late, still showing signs of a leibedick Purim,"
answered the Rosh Yeshiva.

"I must admit, Rosh Yeshiva," continued Reuvane’s mother, "I
have a weakness when it comes to my children’s safety. For example, each day I
walk my seven-year old son to cheder, even though it is close to home, for fear
of something happening to him on the way."

“What does your husband say about this?” asked the Rosh
Yeshiva.

“My husband? He comes back from work late at night and leaves
again early in the morning. He leaves everything up to me.”

“Aren’t you worried about his safety, as well?” asked the
Rosh Yeshiva.

“Yes, of course,” answered Reuvane’s mother, “but he can’t
just stay home, people depend on him to supply them with their security needs.”

“I see…,” muttered the Rosh Yeshiva to himself.

“What did you say?” asked Reuvane’s mother.

“I said your husband is a brave man.”

“Thank you.”

After hanging up the phone, the Rosh Yeshiva leaned back in
his swivel chair and began to analyze Reuvane’s mother’s approach to the present
threat of war with Iraq and the effect it is having on her son. “She doesn’t
realize what she’s doing!” he said to himself. “She’s taking an intelligent and
physically and emotionally healthy boy and turning him into a mouse!”

In walks one of Reuvane’s teachers. “Didn’t you tell me that
you feel Reuvane is afraid of things?” asked the Rosh Yeshiva.

“Yes,” answered Reuvane’s teacher. “I see it in his learning
as well. As soon as he faces a difficulty, his engine shuts down. He feels
overwhelmed and either looks to his friend for help or just sits satisfied in
his ignorance.”

“Terrible!” exclaimed the Rosh Yeshiva. “Reuvane is such an
intelligent and clear-thinking boy. Today, I learned that his unwillingness to
face challenges in learning stems from a general fright of facing any type of
challenge. Any unknown weakens his heart and drains his strength of character
and it all stems from the chinuch (education) he receives at home. Why do
you think he didn’t come to the Yeshiva today? Because he woke up late? Not at
all! He was told that he can’t leave the house because of Sadam Hussein’s
threats of war!”

“You know, Reb Shlomo,” said the Rosh Yeshiva to Reuvane’s
teacher, “most parents feel they have been given a ‘precious stone’ on the birth
of a child. This ‘precious stone’ has two demands on its parents. One, to guard
it from harm. This every parent knows and feels instinctively. However, there is
a second demand which not all parents are aware of and others ignore – to polish
the ‘stone’, constantly and effectively, so that its full beauty and grandeur
surfaces.”

“This precious ‘stone’ is a child’s neshamah. And its
up to the parents to help their child to slowly but surely remove the extraneous
layers which cover it, to push off those influences which negatively affect it
and to encourage their child to fulfill those positive commandments which
increase its shine.”

“What I mean, Reb Shlomo, is that the underlying obligation
of parents is to give their children the tools to deal with the battles and
obligations of life. This is the secret to their children’s success or failure
in their ability to have their own ‘stone’ shine in the future and to eventually
help their own children’s ‘stones’ shine as well.”

“An overstressing of the first obligation – to protect the
‘stone’ from harm – leaves the second obligation of shining the ‘stone’
unattended to. This leaves the child at a terrible disadvantage in the myriad of
tests and opportunities he will face in life.”

“Reuvane has good middos (characteristics),” Reb
Shlomo reminded the Rosh Yeshiva. “Maybe that will help him succeed in life.”

“Having good middos (מידות)
doesn’t mean to smile and talk softly. It
means to להתמודד
– to confront situations with a plan, with
direction and with confidence. As the author of the sefer
אורך אפים
on anger says, a person who has good
middos is only called an עובד השם
– a G-d-serving person – if he struggled to
reach the level he has attained. Only once one has confronted situations and
battled to change himself and overcome his natural desires, can he truly be
called a person with “good middos”.

“If a child is overprotected, he cannot develop the ability
to stand up to the battles of personality development and life’s daily
challenges. This will not only cause him to lose these battles, but will whither
away his ability to face them at all. At every opportunity, he will try to avoid
a challenge and certainly a battle. As time goes on, he will become weaker and
weaker, until even the smallest test will bear heavily upon him. A person of
this nature will eventually become a burden to others and to the community as he
will depend more and more on others for help and support. The mother’s initial
‘protection’ of her child may eventually become the ‘burden’ of the society.”

“What parents don’t understand is that their every act, and
in our case Reuvane’s mother’s response to the war in Iraq, makes an
irreversible imprint on the soul of their child. Reuvane’s mother is not merely
keeping Reuvane home from Yeshiva, but she is replacing the message of the
Yeshiva, with her own message – one of worry, self-protection, ignoring of the
opinion and request of the Yeshiva, ignoring the need for a young man to learn
Torah and to be part of the tzibur (his fellow-classmates) and most of
all – when one faces a threat to his personal, physical safety, no matter how
low the possibility of it actually occurring, she is teaching that one should
put aside all one’s obligations, whether physical or spiritual, and surround
himself with the protection of brick and mortar.”

“The Torah’s message, on the other hand, is to have trust in
Hashem (Yishayahu 26:4, Yirmiyahu 17:7, Tehilim 32:10,
40:5, 62:9 and in many places), daven for and believe in Hashem’s protection (Bereishis
28:20, Yehoshua 24:17, Tehilim 25:15, 25:10, 27:14), respect the
opinion of talmidei chochomim, certainly of his own Rosh Yeshiva, avoid
missing Torah learning (Chazal say that the posuk,
"כי דבר ה’ בזה"
– "The word of Hashem he belittled"
refers to one who had the opportunity to learn Torah and wasted it), be strong
in the face of adversity (Tehilim 27:24, Yehoshua 1:6), do not
weaken the hearts of others (Devorim 20:8), rather, serve as a good
example for others and make a Kiddush Hashem.”

“When Reuvane’s mother said she was afraid of war, she was
revealing one of two things: Either she was expressing a lack of
בטחון
– trust in Hashem, or she was afraid of her
sins. The first point is well understood, while the second point needs
explanation.”

"The Gemorah in Brachos (60a) brings an episode where,
while walking in the streets of Jerusalem, Rebbe Yishmael ben Rebbe Yosi saw
that one of his students looked afraid. Rebbe Yishmael called him a sinner,
quoting the posuk, "פחדו בציון חטאים"
– "The sinners in Tzion were afraid" (Yishayahu
33:14). Rav Dessler (Michtav M’Eliyohu Vol. 5 p.72) explains that
fear in this world has no value. It ruins the present and cannot help the
future. Fear overcomes a person because subconsciously he is afraid of the sins
he has committed, only the yetzer hora exchanges this fear for fear of
events in the world."

"In either case, Reuvane’s mother certainly should not have transferred her
fear to her sons. Let’s hope, Reb Shlomo, that Hashem will cover His people with
His protecting Hand and save us from the wrath of our enemies. Let’s also hope
and pray that Reuvane will recover from this "war" and become a big
בוטח בה’
– and put his trust in Hashem."

"Yosi," retored the mashgiach, "are you experienced
enough with the Gemorah to label it as boring? Do you put forth an extended
effort to understand the Gemorah?"

"Not really," mumbled Yosi, realizing that his excuse of
boredom was now revealed to be a cover up for his lackadaisical approach to
learning.

"Listen Yosi," continued the mashgiach, backing off a
bit after having cornered his student, "I think you can get a better view of
your situation by understanding a midrash in Parshas Titzaveh which
quotes Yirmiyahu’s comparison of a Jew to an olive tree and its fruit."

"Why an olive tree?" asked Yosi.

"Because while the olive itself," answered the mashgiach,
"has a bitter taste, its oil has a more refined taste, as we find in the Gemorah
in Sanhedrin 24a. Now, the olive is the fruit of the tree, apparent to
all, while the oil represents the inner essence of the olive. When a Jew is
lackadaisical and doesn’t exert himself, he is as the exterior produce of the
olive tree – the olive – bitter (and bored). The bitterness he experiences is an
unconscious dissatisfaction with having ignored and left unharnessed all that
great potential which lies within him. This leads to, as well, boredom with
Jewish learning and values."

"On the other hand, one who puts forth an effort to reveal
his inner potential by breaking down the external walls of resistance, will
eventually find great pleasure in his Torah learning, as the crushing of the
bitter olive produces enjoyable olive oil. The stark difference between one who
is lackadaisical and one who exerts himself in learning, exemplified by the
difference between olives and olive oil, is found in Gemorah Horias
(13b). The Gemorah says that one who eats olives (representing
superficial learning) on a regular basis will forget 70 years worth of learning,
while one who eats olive oil (representing learning with effort)
on a regular basis, will be able to recall even 70 years of forgotten learning."

"Yosi, in a similar vein, we learn from the phrase "כתית
למאור", that in order
to create light (למאור)
one needs to work hard כתית)).
Meaning, the light of Torah, that which brings clarity and enjoyment to one’s
learning, is dependent on the learner’s own investment."

"This we see, as well, in that the light is created through
the burning of the oil. Only when a person "burns" the Torah into him through
great dedication and effort, will the Torah offer him its light, bringing him
clarity and simcha. And, once a person merits to see the light of Torah,
his desire to learn Torah will increase."

"I’ll give it a try," concluded Yosi.

"Yosi," continued the mashgiach, "I see you’re a
bochor (young man) with understanding. Allow me to add one more point which can
serve as your guide as you grow in Torah. We see in the posuk of "שמן
זית
זך
כתית
למאור" that there are three
types of oil: (1) שמן
זית (2)
זך (3)
כתית
למאור, signaling to us that
there are different levels of refinement and depth in Torah learning. The
Sefas Emes (תצוה
תרנ"ז
ד"ה
במדרש") says that these
levels are implanted in every Jew – including you! Practically speaking, this
means that even though you may invest your energies in learning and eventually
feel geshmak (enjoyment) in learning, you should be aware that there are
deeper and more enjoyable levels awaiting you."

"You may ask, why doesn’t Hashem reveal the depths of His
Torah all at once? There are a number of answers to this question.”

“Firstly, Hashem’s Torah is comprised of wisdom and holiness.
Wisdom can only be gained stage by stage. Holiness, as well, can only affect a
person who is spiritually prepared to receive and connect into that level of
holiness. “

“Secondly, when things are revealed slowly, a person will
feel there is always more to learn. This increases his desire to learn, for each
new level acquired is accompanied by a greater appreciation of Torah and a great
simcha in learning which causes one to desire a closer and deeper
relationship with Torah. Only through stage by stage growth can one maximize his
desire for Torah learning and eventually reach the point where he learns only
for the sake of the mitzvah.”

“Thirdly, this very cycle of growth guards a person from
haughtiness, for with each new level obtained, new hidden worlds are opened up,
leaving a person with an overwhelming sense of smallness in the face of the
vastness of these new-found worlds of Torah."

"Yosi, in order to help you remember these ideas, I’ll tell
you what a friend of mine once told me when I visited him in New York, on
Parshas Tetzave. He said that these three points are alluded to in the letters
of the word זית. The
zayin (ז)
represents זריזות or
zealousy and desire for Torah, the yud (י),
being the smallest letter in the Hebrew alphabet, represents humility (see
Gemorah Menachos 29b), while the tav (ת)
represents the Torah (תורה),
which is founded on holiness and wisdom. “

"Thanks, mashgiach," responded Yosi, as a smile peeked
out from behind his cloudy mood, "I already feel I have a better understanding
of what’s ahead of me, and maybe it is worthwhile to put in an effort."

"ואתה תצוה"

"תצוה" can be understood to mean "צוותא" –
connection/togetherness – meaning Hashem commanded Moshe to identify with and
connect with the people (שפ"א תצוה ליקוטים). Only then would the people heed his
words to bring to him the olive oil for the Menorah, as the posuk says, "ואתה
תצוה (צוותא) את בני ישראל ויקחו אליך (למשה) שמן זית זך".

Moshe was the first "Rebbe" of Klall Yisroel. However, the
same applies with each and every Rebbe throughout the generations. Before he can
be מצוה – command and demand – of his students, he needs to first connect with
them; show concern with their needs. (The use of the phrase " בני
ישראל" alludes to the posuk, "ושננתם לבניך",
which Chazal say refers to students, and from which we learn that students are
considered children – בנים.) Only once
a student feels his Rebbe is on his side, will the Rebbe be able to fulfill the
second definition of מצוה – to command and guide his students down the path of
Torah.

The wording of "תצוה" is used to emphasize how a mitzvah
should be done – with זריזות – quickly with zealousness, now and in the future (Rashi
on Vayikra 6:2). (When one is commanded to do something, he works
quickly to perform it, for usually the commander has power to do him harm if he
doesn’t fulfill the command as expected.) Here, Moshe is encouraging the Jewish
people – his students – to work quickly to bring the oil for the Menorah.

Question: What is the meaning of "quick, zealous action",
now and in the future?

Answer: The Sefas Emes (פ’ זכור תרל"ד ד"ה "תצוה")
explains that when one does a mitzvah quickly, without delay and with vigor and
enthusiasm, the effect of that mitzvah lasts forever. When one performs a
mitzvah with זריזות, he labels it as important, as something of superior value,
worth doing before other endeavors. This will cause him to repeat the mitzvah
again and again until the necessity of its fulfillment becomes ingrained in him
to the point where he passes the urgency to fulfill mitzvos to his descendents,
as our posuk concludes: "לעלות נר תמיד".

This idea is found in Chazal in the expression, "זריזים
מקדימים למצוות" – "Quick, enthusiastic people are the first to fulfill
mitzvos" (Pesachim 4a). Since the mitzvos are important in their eyes, they
jump at the opportunity to perform them, and performing mitzvos becomes second
nature to the person and his family who is influenced by his behavior.

The characteristic of זריזות is mentioned right at the
beginning of the Braysah of Pinchas ben Yair (after זהירות) (on
which the Mesilas Yeshorim bases his work), meaning it is a foundation
upon which all further development of the student stands on. (This is also an
understanding of מיד ולדורות.)

Therefore, first and foremost, a Rebbe should try and implant
the characteristic of זריזות — of eagerness, quickness and zealousness — in his
students, to serve as a basis for all their future development. This will give
inspiration to the students and have them place great value on their learning.

"ואתה תצוה את בני ישראל" – Moshe, the Rebbe, teaches
Torah to Bnei Yisroel, encouraging them to apply themselves in learning.

" ויקחו אליך" –
Once the students have exhausted their own energies and resources, they need to
bring their work to their Rebbe, for analysis and direction.

" שמן" – Just as
the זית (olive) is the source of שמן (oil), so too, the Rebbe should have his
students trace their learning back to its logical source, to see if learning
stems from a credible source. Also in order to see if he can find proofs to his
logical argument.

" זך" – The
Rebbe should help his student clarify his learning so that it can stand up to
questions asked on it. This idea is alluded to in the gematriah of "זך" –
27, representing the 27 letters of the Hebrew alphabet, hinting that one’s
learning must be able to stand up to a full range of questions.

כתית" – Only once the learning has been plugged into a
biblical or talmudical source and has held its ground against questions, can it
be considered sound enough for it to be "כתית – cut off – and used as a proof in
another area of Torah.

" למאור" – All
this in order to shed light and clarity on a yet unclarified topic or question.

What is a Rebbe’s job? To teach? Understandably, a Rebbe must
teach his students. But what is the goal of his teaching? The posuk tells us –
למאור – to produce light, meaning to raise the spiritual, intellectual and
behavioral level of his students.

Chazal tells us that only one who "kills" himself over Torah
will truly acquire Torah. The Sefas Emes sees this idea alluded to in our
phrase "כתית למאור". Only one who is "כתית" (to crush) – meaning he crushes
himself with Torah learning – will be able to reach "למאור" – the light of
Torah.

Chazal (Gemorah Menachos 86a) explain that "זך כתית
למאור" means that only the oil for the Menorah – for light – needs to be זך
וכתית and not the oil for the menachos (meal-offerings). Why? For
menachos represent derech eretz – manners and behavior – which can be
improved with limited effort, as Chazal say in Avos, "דרך ארץ קדמה לתורה" –
"Manner and behavior come before Torah" – meaning they are only an
introduction to Torah. However to acquire Torah itself, one must immerse himself
fully in Torah learning and exacting fulfillment of mitzvos. Thus, "כתית" – in
order to reach the אור of Torah. The Sefas Emes adds (תצוה תרל"ח ד"ה "במדרש")
that through great effort the spirituality of a person is revealed.

A Rebbe who doesn’t demand of his students, prevents them
from seeing the light of Torah and of revealing new levels of their own
spirituality. On the other hand, a Rebbe who does have great demands of his
students, will eventually see them grow in Torah, feel simcha in their
learning and he will eventually see them develop great respect for Torah and for
their Rebbe who taught them Torah.