Tefillah
Tefillah
R' Chaim Volozhiner told of his great master, the Gaon of Vilna:
"When we were once discussing the value of prayer, he said to me: `I was once shown the importance of prayer from Heaven. I had labored very hard to understand a certain passage in the Zohar but it eluded me. Then, on Rosh Chodesh, while standing at the morning Shemoneh esrei, the passage suddenly recurred to me and I was able to understand it seven different ways! What should I have done?'
"I said to him, `Could you not have paused and organized them in your mind? Is that also considered an interruption?'
"He replied, `That is what I did. I paused a moment and committed them to memory; then I carried on with my prayers. When I finished praying, I wanted to recall the explanations, but they had escaped my mind; I had forgotten them entirely. It grieved me so much that it took me half an hour to compose my emotions to the point that I could continue with the Hallel. Later, when I was standing at musaf, the seven explanations struck me again. This time, I banished them from my mind and continued to concentrate upon the prayers. When I finished, I was able to reconstruct them all; they were preserved in my memory in their original form and I found them to be as sweet and palatable as honey'."
(R' Chaim Volozhin's introduction to his commentary on the Gaon's commentary on Safra DeTzniyusa)
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R' Nachman of Breslav encouraged prayer in solitude. "Not in vain does the payton (liturgical poet) describe the visage of the Kohen Godol when he emerged from the Holy of Holies as `like Moshe concealed, pleading before the King.' One prays better in isolation, where he can pour out all of his emotions before Hashem."
(R' Nachman of Breslav in his introduction to Meshivas Nefesh)
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The Arizal was once shown from Heaven that a person in a distant city had succeeded in penetrating the gateway of prayer on Yom Kippur better than he. He immediately arose and set forth for that city to seek him out. He found him and asked, "Are you a ben Torah?"
"No," replied the man.
"Do you excel in prayer, then?"
"No."
"Well, then, what did you do this year on the Yomim Noraim?"
"Rebbe," replied the man in simple sincerity, "I don't even know the alef-beis properly. I only know the letters until the letter yud. When I came to the beis knesses and saw everyone praying with such fervor, I was heartbroken and began reciting the alef-beis until yud, over and over again. I begged Hashem to take these letters and form them into words, according to His will, and to accept them as if they were pleasing to Him. This is what I said in my heart as I prayed before my Master."
The Ari smiled and said, "Indeed, such prayer is fitting and deserving."
*
Men of conscience are accustomed to visiting the gedolei hador during the Yomim Noraim to ask that they bear them in mind when they pray. R' Chaim Soloveitchik of Brisk used to send a special letter to the Chofetz Chaim each year, asking that he pray for him on Yom Kippur. His son, the renowned R' Yitzchok Zev, kept up this custom religiously throughout the Chofetz Chaim's lifetime.
One eyewitness visited R' Chaim in Otvochek, near Warsaw, some two weeks before his death and even exchanged divrei Torah with him. In the course of their conversation, the name of the Chofetz Chaim came up. R' Chaim looked anxious and said, "I don't know where he is right now..."
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The Gerrer Rebbe, the Sfas Emes, once said:
"What is genuine prayer? When a person is in need of something and yet, when he prays, he does not ask for it. Instead, his prayer is devoted to praising Hashem."
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Rav Abramsky told that in his youth, he once had to spend the night at a hotel. He was awakened early the next morning to the sweet sound of prayer. Someone in the next room was reciting the "Nishmas" prayer with a phrase by phrase translation in Yiddish. It was so imbued with holiness that he could not fall back to sleep.
Later, he learned that the Chofetz Chaim had occupied the room and it had been his prayer that had filled his heart with such sweet holy bliss.
*
The chazon who led the prayers in R' Levi Yitzchok's beis medrash in Berditchov once became too hoarse to continue. After the prayers, R' Levi Yitzchok asked him what had happened. He replied casually, "It happened while I led the prayers."
"Yes," replied R' Levi Yitzchok pensively, "that can happen when one prays before the omud. But when one prays before Hashem, one doesn't become hoarse."
*
In a shmuess to his yeshiva on the subject of prayer, the Chofetz Chaim once mentioned what the newspapers had written about the last Russian czar, Nikolai the Third. Exiled during the Russian Revolution and sent to Tobluk, he sent an urgent request for an extra daily portion of bread. This struck everyone as extremely ironic, coming from one who had been so powerful, and who had been reduced to such petty requests.
"And what do we ask for?" noted the Chofetz Chaim. "When we stand in prayer before the A-mighty, we forget that we are princes who have been exiled from the King's table, and all we remember to ask for is an extra ration of bread..."
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In his great work, Meshech Chochmah, R' Meir Simcha of Dvinsk wrote: "There are two kinds of prayer. One is the regular service which was established by the Anshei Knesses Hagedola. The second is the personal prayer which an individual offers up in his own words and style.
"The difference between the two is that in the established prayers, a lack of concentration does not necessarily impair the prayer. So long as a person concentrates on the first blessing in the Shemoneh esrei, for example, he has fulfilled his obligation. But when a person offers a private prayer in his own words, he must concentrate fully and doubly.
"Our Sages comment on Yaakov's words, `Which I inherited from the Emori through my `sword' and my `bow,' as we find in the Targum Onkelos, that he was referring to his prayers and pleading. `Prayers' denotes the universal established text of the Anshei Knesses Hagedola, while `pleading' denote a person's additional requests.
"Prayer is compared to a sword which is dangerous in itself, even when it is not wielded by a person. A touch of its sharp blade alone can harm. Thus, a person's textual prayer is effective even when it lacks intent. This was the special property and power which our Sages imbued in the prayers they established for all of Jewry for all ages.
"How is a personal prayer similar to a bow? Because it is only effective when shot by a person. An arrow in itself is blunt and needs the power of the hand and the bow to make it effective. The prayer, too, needs a person to propel it forward, that is, a man to stand behind it, direct it and give it momentum."
R' Yosef Dov of Brisk added that this clarifies what our Sages advised: "One who has a sick member of the family should go to a rov and ask that He request mercy for him. This refers to a bakosha, a special request for recovery. Surely when special impetus is required, a great man's prayer will be more effective and have more thrust since he is able to concentrate better."
Tzedoko
We find the following story told of R' Zalmele, brother of R' Chaim of Volozhin, in the biography Toldos Adam:
"A poor man in his town once hit upon the clever idea of visiting R' Zalmele every day at mealtime. The tzaddik would give him half of his dinner. When his family found out, they refused to let the beggar in and asked R' Zalmele why he had been so generous. `Don't you know that that beggar is stuffed with good food? He visits the homes of all the rich people in town!'
R' Zalmele answered with his typical charm, `But the Mishna explicitly says that one must inquire to whom one gives clothing, but not to whom one gives food. I cannot ask if he has already eaten elsewhere.'"
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A poor man once knocked at the home of R' Boruch Ber of Kamenitz. The latter searched his pockets for a coin but couldn't find one. He apologized profusely and accompanied the man outside. He continued to walk with him and when the townspeople saw this, they followed respectfully behind. The man was disconcerted by all this honor.
When R' Boruch Ber finally turned back, he explained to his disciples, "A poor man is prepared to suffer shame and even begs at the expense of his health. If I cannot give him something for his efforts, the least I can do is show him honor."
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R' Menachem Mendel of Pristig said that he saw an explanation in an ancient text for the reason why we do not recite a blessing over Tzadka as we do over other mitzvos. It is because a mitzva must be done joyously, and when most people give, they do it somewhat reluctantly (Me'or Voshemesh Bamidbar).
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A question once arose in the home of R' Chaim Volozhin whether ma'aser had been taken from a certain sum of money or not. R' Chaim examined the question carefully and finally ruled that the money was `kosher' and could be used.
Shortly afterwards, someone went to draw some water from the well when, to her dismay, the pail came loose and fell into the well. Others came and lowered an ax into the water with a rope to hook the pail and draw it up, but the ax fell in, as well. When R' Chaim heard the commotion, he decided that Heaven was hinting that he examine his deeds. Sure enough, after making an exact calculation, he found that the pail and the ax were both together the exact amount which had been in question before. He then ruled that the proper amount be deducted for ma'aser. Shortly after, the pail and ax were successfully fished out of the well.
*
Our Sages ruled that one who possessed two hundred zuz should not take from leket, shich'cha, pe'ah or ma'aser oni. The Chida found a hint to this is the numerical value of tzedoko, which is one hundred and ninety- nine.
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The power of tzedoko can be learned from the following story found in the writings of the Arizal:
The Ari was once sitting together with his disciples in a field near the grave of the prophet Hoshea ben Be'eri, expounding upon the secrets of Torah. In the midst of his lesson, he stopped and exclaimed, "For Hashem's sake, gather up a sum of money between you and dispatch it to a certain poor scholar by the name of R' Yaakov Altraz, who lives not far from here. At this very moment, he is sitting and weeping over his lot, and is causing a turmoil in Heaven. His voice pierces all the heavens and penetrates all the way. Hashem is filled with wrath over a city which does not care for such a one. I can hear the decree going forth that our city be punished by a heavy plague of locust which will devour every stalk of grain, both harvested and growing, and destroy even the olive groves. Therefore, hasten and bring him the money so that we can still forestall the decree."
Each of his disciples gave what he could. The Ari gathered it up and gave it to R' Yitzchok Hacohen and urged him to deliver it as fast as he could. R' Yitzchok found R' Yaakov weeping and asked him why. R' Yaakov said, "I have a water barrel which contains my full week's supply of water. I just filled it up, but it broke and I have no money to buy another. I don't know what to do."
R' Yitzchok gave him the money and received the poor scholar's heartfelt blessing in return. He then went back to the field where the group sat.
The Ari then informed them that the decree had been abolished and the danger was past. The group resumed its study. Two hours later, the disciples noticed a huge swarm of locust approaching. They were terrified. "Do not fear," the Arizal reassured them. And sure enough, the cloud of locust was blown into the sea and not a single one remained to cause any damage.
*
A man once came to R' Arye Levin with a donation for the yeshiva bearing his name. R' Arye refused to accept it and said, "You are forbidden to give."
"Why?" asked the man in surprise. "I have plenty of money to spare."
"That is true," agreed R' Arye, "but you also have needy relatives who could use help. It is your duty to support them, for the Torah says, `From your flesh you must not overlook."
"So long as you do not help them in their need, I cannot accept money from you." His words penetrated the heart of this would-be donor and he decided to help his relatives first.
*
Tzedoko is equal to all the other mitzvos. "Ben Yehoyada" sees a possible reason for this. A poor man on the verge of starvation may come to a person's door. If he gives him some food or charity, he is actually reviving him and will have a share in all the future mitzvos which that poor man will keep. The same applies to a poor, ill person who is need of a special costly medicine. It is possible that if he does not get it within a day or two, it will be too late. By giving him charity, the donor is actually adding years to this person's life. Thus, he has a share in all the good deeds he will do in the future. It is, therefore, easy to see how charity is equal to all other mitzvos.
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In his commentary to Mishlei, the Gaon notes that charity does not always save from death. If the decree has already been passed, a person cannot redeem himself through charity, even if he gives up all his possessions. Charity only helps in the case where it is explicitly stated that a person still has a chance to save himself through charity.
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When R' Chaim Ozer Grodzensky visited in Lodz, he went to pay his respects to the local mora de'asra, R' Eliyahu Chaim Meisel, and presented him with his work, Achiezer. In the course of the conversation, R' Chaim Ozer asked his host, "And when will we have the privilege of seeing your sefer?"
By way of reply, R' Eliyahu Chaim showed him a closet piled high with promissory notes representing support he was supplying to Torah scholars, widows and orphans in Lodz. "These are my works and writings," he said.
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The Meshech Chochmah offers a surmise why one who possesses two hundred zuz is not considered a poor man. In the portion of erchin (which deals with a person's valuation with regards to redeeming oneself through a donation to the Beis Hamikdash), we find that one who does not possess enough to redeem himself with the required fifty selaim is considered poor or moch. Fifty selaim are equal to two hundred zuz. Less than that, one is considered poor; more than that, he is considered average and not eligible for taking from ma'aser oni and charity.
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In his introduction to Tikkunei Zohar, the Gaon says that a person who refrains from supporting Torah scholars is despised by Hashem — even if he studies Torah himself.
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The mother of the Maggid of Kelm was a charity treasurer. She used to attend funerals with a charity box and circulate among those present to best utilize such an opportunity when people were receptive to giving. At the very funeral of her own daughter, who was plucked up in her youth, she circulated with the pushke and asked people to give. "Is the fact that I am mourning any reason for the poor to suffer?" she justified herself.
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R' Chaim of Sanz was no less a genius in tzedoko than he was in Torah scholarship. He told of the time he traveled to study the habits of several tzadikim from close up and learn from their ways. "I also spent time attending the Tzaddik of Rimnow to specifically learn how he practiced tzedoko, but I failed to learn from him. Each time that some money came into his possession, he would immediately distribute it to the poor while leaving nothing over for himself. And if he didn't have anything to give, he was as joyful as if he had given tzedoko. As for me, when I don't have anything to give, I am troubled."
R' Ben Zion Halberstadt, the Bobover Rebbe, once said, "Even though our Sages said that a person should not give away more than a fifth of his possessions, they were not referring to Admorim. Their reason was to safeguard the giver from poverty. But a Rebbe, whose livelihood depends on his following in any case, may give away as much as he pleases to tzedoko."
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A chossid once came to the Gerrer Rebbe complaining that he had lost his tefillin. The Rebbe went over to his closet and took out a pair of tefillin and gave it to him, warning him to take excellent care of them since they were very precious, being an heirloom from his saintly father, the Sfas Emes. The chossid was taken aback; he was afraid to don such holy tefillin! The Rebbe then told him to go to his son-in-law, R' Yitzchok Meir Alter, who would exchange them for a different pair.
As soon as the man had left, those close to the Rebbe could not help asking why the Rebbe had chosen to give him his most precious possession. The Rebbe showed them what the Rambam says at the end of Hilchos Isurei Mizbeiach:
"The Torah tells us that `Hevel brought an offering, himself too, from the prize and fattest sheep. And Hashem turned to Hevel and to his offering.' This applies to everything that is for Hashem's sake; it should always be from the best and fittest. If a person builds a House of Prayer, it should be more beautiful than his own home. If he gives a poor person to eat, it should be from the choicest food on his table and if he gives clothing to the poor, it should be of the finest he possesses. So we see," he concluded, "that when it comes to charity, one must give the most precious thing one possesses."
*
The Radal of Biachov innovated a new dimension in chesed. He undertook the care of poor sick people, with all expenses paid from his pocket. He went to great lengths to secure rare, costly medical books which he studied intensively until he was expert in their contents. He would make out prescriptions and jot a note to the druggist to charge the medicines to him. All of these drugs added up to a very large sum each year.
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In his commentary to Yonah, the Gaon of Vilna states: "Money was given to a person only to distribute for charity. He is no more than a treasurer in charge of it."
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A few days before his death, R' Simcha Zissel Ziv, the Alter of Kelm, ordered that all his clothes be cleaned. He imagined that after he died, they would be given away to the poor and he wanted them to be in good condition.
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Before accepting the office of rabbi of Berditchov, R' Levi Yitzchok made a condition that he not be summoned to attend communal meetings unless a new amendment was being passed. One day, the trustees decided to convene a meeting to pass a new law. R' Levi Yitzchok kept his promise and came when invited. The new law that was being proposed concerned the poor of Berditchov. Instead of letting them beg from house to house, the community sought to provide them with a monthly stipend from the communal treasury.
When R' Levi Yitzchok heard this, he rose to his feet in protest. "I explicitly told you not to disturb me unless you had a new amendment to present. This is an old measure." Everyone looked at him in surprise. "Yes," he said, "this custom dates back to Sodom and Amora, when the poor were not permitted to beg for alms."
The motion was duly removed from the agenda.
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R' Naftoli Amsterdam, one of the leading disciples of R' Yisroel Salanter, told how R' Yosef Zundel was once found standing by a small door in his yard, holding a hammer and nails. He had been trying to mend a door which had become broken and which stuck whenever it closed. He was afraid that this conflicted with the law that said that a person's yard should be accessible to people from the outside so that the poor who made the rounds would not be shortchanged.
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R' Mordechai Bennet once visited one of the rich people of Nikolsburg, seeking charity for some notable cause. The rich man, known for his miserliness, said, "I like to give charity in secret, without anyone knowing about it."
"Isn't that strange," said the rabbi with an ironic smile, "that when you sin in private and try your best to conceal it from the public, it becomes known, but when you give charity in private, not a hint of it becomes public..."
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There are some people who give to every public cause, but refuse to help their needy relatives. It is clear, said the author of Degel Machane Efraim, that such people give only for the honor and prestige, not lesheim Shomayim. This is what Dovid Hamelech was referring to when he said, "His brother he surely does not redeem." But he will "redeem another man", that is, anyone who is not related. This proves that "he does not give his ransom to Hashem", but gives the charity for his own glory and fame.
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The Chofetz Chaim's son recalled that they never summoned a doctor to the house. Whenever one of the children became ill, the Chofetz Chaim would distribute some bread to the poor and go up to the attic to pray. With these means, he would bring relief and cure to his ailing children.
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R' Yehoshua Leib Diskin's disciples told that whenever their master encountered difficulty in understanding a passage in his learning, he would put a few coins into the charity box and murmur a short prayer. They sometimes overheard it: "Give me grace, Hashem," he would say, "and enlighten my eyes in Your Torah." And then he would return to his study [and his questions would resolve themselves].
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The Chofetz Chaim used to say that those who refuse to give charity on the grounds that the recipients are parasites and ne'er- do-wells, are mistaken. They did not become helpless by any fault of their own. Their fates are cursed by Heaven and it is a mitzva to help them in their misery.
