The subject of bein hazmanim needs clarification. On
the one side, there is a definite advantage to refreshing
oneself and renewing one's strength. We are witness to the
fact that the return to the study benches after a vacation
break is accompanied by renewed fervor and enthusiasm, and
constitutes a great springboard for growth in Torah.
On the other hand, it is known that "all beginnings are
difficult," and only after one overcomes those difficulties
and enters a regular schedule of toil in Torah -- only then
can one experience the serenity, satisfaction and peace of
mind that accompanies true exertion in study.
This is what we find in the Torah, "And he saw rest that it
was good, and he bent his shoulder to bear" (Bereishis
49:14). For only if one perseveres past the hardships of the
beginning can one arrive at the Torah of peace. The Chazon
Ish said, "It is easier to study for eighteen hours a day
than for six hours." If this is true, then the vacation
break lifts off the burden of Torah-toil and catapults one
back to the difficulties of the beginning.
That is why we must find the path where these two aspects
converge and are not contradictory. Revitalization and
rejuvenation on the one hand and, on the other, the
preservation of the shoulder that bears the yoke without
shunting it off. Only in that way can we preserve the
achievements of the soul intact and grant it peace
(Sforno). For "And he bent his shoulder to bear" is a
requisite for the rest, and both of these are interdependent
like a flame and a coal.
The advice which the Torah gives to achieve this is in the
comparison of Yissochor to a donkey who couches among the
sheepfolds. A horse only rests when one removes all his
burdens from him. When a donkey wishes to rests, he just
crouches as is, with his burden still on him.
This is precisely how the rest of a ben Torah should
be during the bein hazmanim. He must surely not shake
off his burden and shuck off all of the acquisitions he
accumulated during the whole preceding zman. With the
burden still on his back he may rest and take a breather --
the repose which a worker finds necessary in order to
continue.
This should be accomplished by maintaining a steady regimen,
preplanned, with a time for prayer, a time for study, a time
to eat and times to relax. Times for outings and time for
other activities, with everything supervised and organized
through breadth of spirit and the exalted soul of a true
Torah scholar. Throughout, the student must keep his mind on
his spiritual acquisitions and his stature as a ben
Torah. It is unthinkable that by relaxing his hold, he
will lose what he has gained and backslide. On the contrary,
he hopes to rejuvenate his powers, recharge his enthusiasm
for the beginning of the coming zman, and ensure that
the gain does not come at the expense of loss.
In these times, the young Torah scholar has the added
responsibility during this period to guard himself from
outside negative spiritual influences. The danger is great
and grave, for the evil inclination works hard to create
stumbling blocks all around him, Every bochur must be
vigilant and alert to the dangers; he must distance himself
from every place that might possibly damage or pollute his
purity of soul and the holiness of his Torah.
We suggested in the yeshiva that when every student finishes
shacharis, he should recite the special Shir shel
Pegoim, the 91st Psalm Yosheiv beseisser, which is
a prayer for Divine watchfulness and protection, as embodied
in the words, "For He shall command His angels to watch over
you in all your ways." He should say these words with intent
that he be alert and cautious throughout the day. And
whoever comes to be purified, is assisted from Heaven. May
the verse, "For he has set his delight in Me, therefore will
I deliver him, I will set him on high because he has known
My Name" (Tehillim 91:14) be duly fulfilled.
HaRav Tzvi Drabkin is rosh yeshivas Grodno--Be'er
Yaakov.
Tefilloh During Bein Hazmanim -- the Beneficial Power of
Habit
by HaRav Gavriel Yosef Levi
The gemora in Brochos 63 says, "Bar Kapora
asked: Which small portion in the Torah contains all of the
basic principles of the Torah? `In all of your ways, know
Him; for He will align all of your paths' (Mishlei
3:6). " The period of bein hazmanim takes on the
proper uplifting form if one constructs his path according
to that short dictum.
The yeshivos established days of relaxation between one
session and another. This does not mean that this time
allows for laxity. Even during these days one must know what
is required of us and, based on this, we must align our ways
so that this period truly brings us to rejuvenation and
achieves the desired purpose.
This yoke of responsibility does not in any way hinder the
goal of bein hazmanim. The opposite is true. When a
young student does not veer from the purpose and principles
which guide him towards spiritual responsibility, and does
not serve Hashem in any way different than during his usual
regimen, then this inter-period is a source of relaxation
and reinforcement, and the days pass pleasantly.
This Torah portion includes many aspects that apply
throughout the day. During prayer, study, eating, and
wherever one finds himself. Let us concentrate upon only one
aspect which can be applied and reflected in all the others.
We find it written in Bolok: "Lo, a nation rises up
like a lioness, and rears up like a lion." Rashi notes that
when Jews rise up from sleep in the morning, they rear up
like lions, with full vigor -- to recite the Shema, to
put on tefillin. The Shulchan Oruch begins
Orach Chaim with the law of rearing up like a lion to
stand in the morning ready to serve one's Creator. The
Mishnah Berurah states that even if one's yetzer
hora tells him that he has not slept his fill,
nevertheless, he should overcome that evil inclination, not
heed it, and convince himself otherwise . . .
It is apparent that it is absolutely obligatory to fulfill
the words of the Shulchan Oruch not only throughout
the regular days of the year, but also during the time that
the yeshiva is not in session, during bein hazmanim
which is geared for relaxation. Even during this period one
decreases the time of study, this does not give license to
strike out at the avodoh of prayer. This is not a time
for relaxation nor for removing the yoke of responsibility,
for the essence of prayer is the service of the heart to
which all the days of one's life are equally subservient.
In the birchos hashachar, we ask each day to, "become
habituated in Your Torah and to cleave to Your
commandments." This means to pray that the routine regimen
of Torah and mitzvos become a second nature to a person. If
so, then precisely those days of recreation become the
litmus test for a person: has he really accustomed himself
to pray properly and to appreciate the essence of proper
prayer?
Even though the repose is necessary, there is no benefit in
decreasing the avodoh of prayer. And if there be
laxity in prayer, that is a sure sign that we have not been
privileged to have this avodoh become permanently
affixed in ourselves, in our souls.
There is no need whatsoever to dwell on the importance of
Krias Shema in its proper designated time, for Chazal
already quoted the verse, "What is warped cannot be
repaired." And one cannot argue that it was beyond his power
[to be punctual], that he is an ohness, for Rabbenu
Yeruchom of Mir already noted in his Daas Chochmah
Umussar that this excuse can only hold for the first
time, and then, only in the manner that one can exonerate
Lot for drunkenness. The second time that Lot became
intoxicated he was already considered a sinner since he
should not have gotten drunk altogether on the second night
(Nozir 23). In a similar way, one must plan one's
tactics to rise on time and find no extenuating excuses not
to do so.
Regarding saying Krias Shema on time, I was once asked
by a dear student what was so wrong about first reciting the
Shema in its proper time -- separately, before one
begins praying -- and then to continue with the entire
prayer from the beginning?
Chazal had an answer to this, "Who is an am ho'oretz?
One who recites the Shema out of the context of its
proper blessings." And if he has not even put on
tefillin yet, it is as if he is giving false testimony
about himself. As the Mishnah Berurah states (simon
58), one who even asks such a question lacks the very
understanding of what prayer is, and what Krias Shema
is!
Krias Shema is the acceptance of the reign of Heaven
and the yoke of mitzvos upon ourselves. This cannot be done
offhandedly, just to `be over with it, already.' And to our
regret, all too many times this is done at an even lower
level than to, `just acquit oneself of a duty.' Maran the
Steipler Rov ztvk'l did not rely on the hands of the
clock to make sure that he was within the allotted time
stipulated by the Mogen Avrohom, and demanded that they
finish "Hashem Elokeichem emes" a few minutes before
that time, lest the clock was not perfectly set on time. It
was a question of sfeika deOraisa, possibly
transgressing an explicit command of the Torah.
A public letter has come out from rabbonim insisting that
people precede the time of reciting the Shema by at
least five minutes before the stated time. After all, prayer
is a tremendous privilege and merit: one stands before the
King to praise Him and request one's needs. Why should one
push off this privilege to the last minute? It is a terrible
sign of disgrace and dishonor towards our King.
Anyone who meditates upon the tremendous advantage of
communal prayer will also note other favorable aspects
connected to it: organizing a suitable minyan,
preparation before prayers which includes coming on time and
reciting Pesukei Dezimrah completely, in their order.
The Mishnah Berurah (simon 52) tells that the
Mal'ach HaMaggid said to the Beis Yosef that
whoever skips back and forth in the Pesukei Dezimrah
twists around the channel pipes from Heaven. We find in
Orchos Yosher that allowance is made to do this only
once, and not frequently.
It is imperative for one to know and internalize that the
birchos hashachar, korbonos and the beginning of the
prayers up till Yishtabach are an inseparable part of
the service. To illustrate, I once arrived in shul at
7:20 and there were still a few minyanim gathered, one
which began at 7:15 and another about to start at 7:30. A
Jew motioned to me to join the one that had already begun
five minutes before. It did not dawn on him that I still had
to put on my tallis utefillin, recite the birchos
hashachar and more. The minyan that suited my needs
was the one which would start in ten minutes time!
A young man who becomes accustomed to pray in the proper
manner and steels himself from diversions in the prayers,
will savor such pleasure to which none of the worldly
enjoyments can compare. This is true bliss: to bask in the
light of Hashem through prayer in the proper time, from the
very beginning, with a minyan, praying with calm
tranquillity.
Time is at our disposal during bein hazmanim and there
is sufficient time to pray properly, with composure and
serenity. And to say the truth, the whole difference between
unhurried, deliberate prayer and rushed service amounts to
no more than a few additional minutes. These transform the
whole quality and essence of the prayer. All that is needed
is a firm resolution and a proper plan of action. To this
end, we endorse the saying, "One can acquire his
Otherworldly portion in one hour." Not only in one hour, but
even in a few measured moments, moments that can count
forevermore.
HaRav Gavriel Yosef Levi is rosh yeshivas Beer HaTorah,
Jerusalem.
