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IN-DEPTH FEATURES
Part II
Reb Moshe Sheinfeld's thirty-first yahrtzeit is on
the eighth of Elul. This appreciation was written by Rabbi
Spiegel who was a colleague and close friend of Rabbi
Sheinfeld.
The first part mainly discussed Rabbi Sheinfeld and his
times, including the electrifying impact that his writings
made at the time.
This part of the article is perhaps most relevant to Rosh
Hashonoh and Yom Kippur since it incorporates a glimpse of a
less familiar aspect of his inner world — his prayer.
Some of his insights into the prayers of the Yomim
Noraim follow this appreciation of his tremendous
influence on an entire generation or, more correctly, several
generations.
*
The Voice of Eternity
It was quite some time before I realized that Reb Moshe's
ideas and views formed a well-ordered system. Not only were
there no contradictions between the things that he wrote, one
piece actually complemented another. There were articles that
I read at the time of publication and many others that I read
long after they'd been published — I read them
repeatedly and continue to do so to this day.
On every reading there are additional points that become
clear and new nuances that emerge. I became surer and surer
that Reb Moshe was no ordinary character. Gedolei
Yisroel testified that his pen was a font of daas
Torah, a cruse of the pure oil of Torah hashkofoh.
He swam against the current, giving expression to that which
the gedolim knew in their hearts.
At this point I ask forgiveness for `plagiarizing' but the
following quotes are actually from an article that I wrote
myself. Here are two extracts from a piece that I wrote
immediately after Reb Moshe's petiroh. It was
published in Digleinu in Tishrei 5736 and also appears
in my book Bederech Hamelech.
"He was unique in his ability to prevent his writing being
swept along in contemporary currents, with fickle fads or
superficial changes. Authentic Torah hashkofoh, with
its ring of eternal, unchanging truth, was always at the core
of his tempestuous and rousing articles. He was never a
partner to the various trends that rippled even through Torah
and chareidi circles, of conceding erroneous perceptions of
the events that befell the Jewish People in the past
generation. There seemed to be stubbornness or perhaps even
rigidity in this attitude of his. The truth however is, that
it stemmed from his unique ability to pierce all the veils
and screens that hide the constant, unchanging character of
Judaism, that is not subject to any of the principles that
govern the ebb and flow of general history.
"The claim that many among the current generation are greatly
indebted to him for the pure Torah hashkofoh that they
have received is well founded. Many are unaware of this and
might find the idea irritating. Yet the shafts of light that
radiated from his articles found their way into the soul of
Torah faithful Jewry via subtle, invisible channels that were
independent of the usual routes for the distribution of
newsprint.
"His readership was principally composed of bnei Torah
and bnei yeshiva. They translated his views into the
language of their own thought and outlook. Over the years, as
they formed the bedrock of the growing edifice of chareidi
Jewry, they automatically spread his views and outlook in the
things they said and did, in their approach and in their
attitudes. Many, many others absorbed this from them, without
being aware of the source from whence these waters
flowed."
The Pamphlet: Our Father's Prayers
HaRav Aharon Leib Shteinman ylct'a, was a neighbor and
a close friend of Reb Moshe Sheinfeld. He once commented,
"It's impossible to understand how he was able to write like
that without having witnessed his prayer, which was that of a
tzaddik and a man of stature."
Each year, upon returning from beis haknesses on the
Yomim Noraim, Reb Moshe Sheinfeld zt'l would
tell his children the ideas and insights that he'd had on the
day's prayers. These were really sparks of light that leaped
from the flame that burned unceasingly within his heart. They
were the very essence of his prayers, of his entreaties and
supplications, his yearning and longing and of his songs and
praises, that assumed the form of insights and explanations
of the words of prayer in the siddur. He never
intended to provide a commentary to the siddur; he
simply expressed the prayer within his heart, as it found
expression in the words of the siddur. Every day's
prayers and each of the day's prayers has a new and different
meaning.
The vast majority of these insights were not committed to
writing and, over the years, were forgotten by the members of
his family. There were years however, when Reb Moshe would
make notes after Rosh Hashonoh, to aid his own memory. His
family used these notes to prepare a booklet containing his
insights into tefilloh. These ideas afford a glimpse
into the world of Reb Moshe's prayer, through which the
purity of his soul and the spiritual vision that he carried
within him can be discerned. They show something of his depth
of thought, of the uplifting way he viewed the creation and
of the unique bond between Hakodosh Boruch Hu and
Yisroel that filled his entire being.
Last year, on the occasion of his thirtieth yahrtzeit,
the family printed copies of the booklet for private
distribution. At Yated Ne'eman's request they gave
their consent to our revealing a little of the inner world of
the man who helped shape the chareidi community's world.
Their consent was not given readily; they preferred the self-
effacement that Reb Moshe maintained during his lifetime. For
the public's benefit though, to help their tefillos
ascend heavenward and be accepted, they agreed to share their
treasures.
*
Rosh Hashonoh
On Rosh Hashonoh Reb Moshe's children witnessed their
father's prayers, his melodies, his weeping and the song of
his soul. There he stood, between the bookcases on the
western wall, his tall figure concealed within his
tallis, weaving a fabric of worship of his Creator as
he exchanged tear-soaked handkerchiefs for dry ones at a
rapid pace.
All the yeshiva's heads and students had long since ended
their prayers. The talmidim had filed past their
teachers, exchanged warm blessings for a good new year. It
was all over; now the talmidim were already sitting
down to their Yom Tov meal while Reb Moshe's children were
still riveted to their father at prayer. He was still saying
Uvechein tein pachedecho.
They drank in his melodies, absorbed his entreaties and sang
"and You have exalted us over all other nations" along with
him. Reb Moshe stood there at his post, alone, unable to
break his soul's communion with its Creator. Only when he
returned home — when the bnei hayeshiva were
already returning to the beis hamedrash to learn after
their meal — did his yearning pierce the heavens as he
recited Ledovid mizmor. That was when his family felt
that they were witnessing the coronation of the world's King
in a way that they had never before experienced it.
It was the same the following day; his tefillos ended
hours after those of the bnei hayeshiva. Reb Moshe's
family heard him sing Unesaneh Tokef to his awe-
inspiring melodies at home in the late afternoon before he
made kiddush. The tremendous power of Reb Moshe's
Unesaneh Tokef probably had no comparison. It simply
cannot be described and it would be a shame to limit it by
attempting to put it into words. Anyone who was fortunate
enough to hear it discovered that it became a permanent
fixture in his soul.
Yom Kippur
On Yom Kippur night the river of tears completely burst its
banks. Reb Moshe's back trembled and shuddered beneath his
tallis as he sang, exalted, wept and beseeched, his
prayer piercing the heavens, descending to the depths,
gathering scattered sparks and mending broken shards. It was
as though a pillar of fire ascended heavenward from his
place, piercing the darkness as it soared to the heights.
The bnei hayeshiva were resting, gathering their
strength for the morrow. The last of them had already
finished saying Shir Hayichud and the first four
chapters of Tehillim. But Reb Moshe's children
remained next to their father, hidden between the bookcases,
experiencing with him the open heavens whose gates stood open
to take in the towering pillar of fire.
Reb Moshe didn't move from his place throughout Yom Kippur.
From the beginning of the tefilloh until after
ma'ariv on motzei Yom Kippur, the atmosphere
around his place churned and seethed like the open mouth of a
volcano. We traversed worlds in the course of that day and
felt that we were immersing ourselves after him in a river of
fire.
The children write: "We wrenched forth an awe-inspiring
entreaty at the gates that were about to close as the skies
began to darken, pounding away relentlessly with our prayer
that we be sealed for life."
The sun set amid the cries of Yidden for forgiveness
before the day ended. Reb Moshe's children felt as though he
was no longer with them. He was somewhere up there, far away.
He was standing next to them to be sure and they could hear
his voice but he was in the upper worlds, before the
Throne of Glory, wholly immersed in "Yisroel's mikveh"
who lovingly purifies and cleanses His People, Yisroel.
While praying, Reb Moshe was oblivious to the fast, to
tiredness, to hunger and to thirst. If he could have had two
days of Yom Kippur it wouldn't have been long enough for him.
Someone who overheard Reb Moshe's prayer from an angle that
his children did not hear it, told them, "Do you know at
which point in the tefilloh your father utterly
melted, turning into water? In Shir Hakovod, when he
said, `May the song of the poor man be as precious in Your
eyes as the song that is sung over Your offerings.' That was
when his whole being literally became null and void. Like
melting wax, he poured his soul entirely into Hashem's
embrace."
His prayer was not just the outpouring of his heart and soul.
It involved his mind as well. It was a subtle interplay of
intellect and imagination, of knowledge and awareness, of
effusion and emotion.
Here are some of his thoughts and insights on the
tefillos of the Yomim Noraim that he committed
to writing.
Zochreinu Lechaim
"Zochreinu lechaim — Remember us for life;" for
a life of Torah, because "the wicked are called `dead' even
in their lifetimes."
Remember only the good deeds that we have done, in whose
merit we deserve life.
*
"Melech Chofetz bachaim — King, who desires
life," as it says, "for I do not desire a dead man's death"
(Yechezkel 18:32) referring to the wicked man who is
dead during his lifetime. Even though You are King of the
wicked as well as of the righteous, You have advised us to
"choose life" (Devorim 30:19) which means observing
the Torah.
"Who desires life," because He created and wanted there to be
a world, where no life had existed beforehand, only emptiness
and desolation.
*
"Vechosveinu besefer hachaim — And inscribe us
in the Book of Life." This refers to the sefer Torah,
for whoever observes it is recorded in one of its letters.
The letters of Yisroel are the initials of the words "yesh
shishim ribo osios laTorah" (There are six hundred
thousand letters in the Torah).
*
"Lema'anecho Elokim chaim — For Your sake,
living G- d." Our lives should be lived for Your sake and we
should thus be worthy of them, not meriting life just through
mercy but also according to the attribute of justice, alluded
to by the Name Elokim.
"For Your sake" is parallel to the phrase, "for the sake of
His Name, in love" (Amidah, bircas Ovos).
Mi Komocho Av Horachamim
"Mi komocho Av Horachamim — Who is like You,
Father of mercy." With respect to justice, You are an owner,
a master. But when it comes to mercy, You are a father, who
begets offspring and bestows an abundance of mercy, as a
father does to his children in his great mercy. The word
rachamim, mercy, is related to rechem, womb,
for a mother who gives birth has more compassion on her
child.
*
"Zocheir yetzurov lechaim berachamim — Who
remembers His creatures for life, in mercy." Inscribing us
for life isn't enough, for there is a kind of life to which
death is preferable. The commentators explain [the reason
given by Chazal why Hallel is not said on Rosh
Hashonoh and Yom Kippur, because,] "The books of the living
and the dead are open in front of Him; shall you utter song?"
(Arachin 10). Understandably, song is inappropriate
while the books of the dead are open but why are the open
books of the living given as a reason for not saying
Hallel? It's because there is a kind of life that is
worse than death. Decree life for us then, with
compassion.
Another explanation might be that we should live our lives
having merciful hearts within us.
"Who remembers 'yetzurov,' the impulses that He
implanted." In order to judge us for life remember the
burning yetzer that You put inside us, as the
posuk says, "And You have turned their hearts
backward" (Melochim I 18:37). The posuk, "and I
shall remember the Land" (Vayikra 26:42) can be
explained in the same way. When judging man I shall remember
that he was created from the land, from the earth. What can
one demand of a lump of earth?
Uvechein Tein Kovod
"Uvechein tein kovod Hashem le'amecho —
Therefore, Hashem, give Your People honor." What honor do we
ask for? Hashem's honor. Yisroel's honor brings about
Heaven's honor.
Another explanation could be, "Torah is the only honor"
(Ovos 6:3). Give us Torah.
Or, "Give Your People an awareness of their self-worth and
the respect that is due to them as the Chosen People" for
"the House of Yisroel is not like all the nations."
*
"Tehilloh liyerei'echo — Praise to those who
fear You." What does a person who fears Heaven seek? He wants
to know how to praise You.
*
"Vesikvo tovoh ledorshecho — and positive hope
to those who seek You." Even those who seek You during the
days of mercy — "seek Hashem when He can be found"
(Yeshayohu 55:6) — should be neither shamed nor
disappointed. Put hope into their hearts so that they can
find You, in the same way as the Kotzker Rebbe explained the
posuk, "and you will seek Hashem from there and you
will find, when you seek Him with all your heart and all your
soul" (Devorim 4:29). When you seek the Creator what
will you find? You will find yourselves seeking Him "with all
your heart and with all your soul." That will be your reward,
that extra seeking and searching for Him.
*
"Ufischon peh lameyachalim Loch — And an
opportunity for those who long for You to speak." For those
who are on a lower level, who do not even actively seek you
but are gripped at times by longing for you and hope that
Your light will break into their souls. Give them an
opportunity. They are akin to the son who does not know how
to ask, about whom we are told, "You open a discussion with
him" (Haggodoh shel Pesach).
Another explanation of "those who long for you" could be, for
all those who have longed for You throughout the years of
exile and were mocked by the deniers. Now they shall have a
defense, when You, our King, reveal Yourself before all
living creatures.
*
"Simchoh le'artzecho — joy to Your Land." At
present the Land mourns because its holiness is being
profaned, for Eretz Yisroel is the Land of life and it
is capable of feeling both pain and joy.
*
"Va'arichas ner leVen Yishai meshichecho —
arrangement for the rule of the descendant of Dovid, Your
anointed one." [Arichas ner can also be understood to
mean preparing a lamp for lighting.] Ribono Shel Olom,
behave in the same way as the head of a Jewish home who, on
erev Shabbos prepares and sets out the candles in
anticipation of Shabbos. You also, prepare the candle in
advance of the "day that is completely Shabbos" [i.e.
following Moshiach's arrival], as the posuk
says, "I have arranged rule for My anointed one" [which can
also mean "I have prepared a lamp"] (Tehillim
132:17).
"LeVen Yishai" Why is Moshiach referred to as
Ben Yishai? Because he sits among the lepers at the
gates of Rome (Sanhedrin 98). Just as Yishai did not
dream that Shmuel would anoint Dovid as king, we too will be
surprised to see who Moshiach will be. With regard to
`tzemichas keren (elevating) it mentions leDovid
avdecho, (Dovid, Your servant). Arichas ner
though, is not for Dovid himself, for one of his descendants
will be Moshiach.
*
"Bimheiroh beyomeinu — Speedily, in our days."
We all believe that we will merit Moshiach's arrival
and ask that he should come soon, not just "in our days."
Bimheiroh, speedily, not in Your terms of speed,
because, "in Your eyes, a thousand years are like a day gone
by'" (Tehillim 90:4) but in what we think of as
speed. This is what beyomeinu means — in
our terms.
Uvechein Tzaddikim
"Uvechein tzaddikim yir'u veyismochu — Therefore
the righteous shall see and rejoice." This is the
continuation of bimheiroh beyomeinu. Don't
choliloh, wait until the entire generation is guilty.
Bring Moshiach while there are still tzaddikim
and wholehearted, upright, pious men around, who will see him
and rejoice.
Tzaddikim, whose merits outweigh their sins `will see,
yir'u' which is related to yir'oh, fear, on
account of their sins; they will be glad. On the other hand,
yeshorim, the upright — as the posuk
says, "And G-d made man upright" (Koheles 7:29) "and
you shall do what is good and upright" (Devorim 6:18)
— ya'alozu, will be happy in their hearts. As
for chassidim, pious men, who act with `kindness'
towards their Creator, doing more than required according to
law, berino yogilu, they will rejoice in song, loudly,
with full voices.
*
"Ve'olosoh tikpotz pihoh — And sin will shut its
mouth." Olosoh is related to ol, a yoke, for
sin removed the yoke of Heaven's rule and imposed its yoke
upon us.
When sin shuts its mouth, it will become clear to us that
"kol horish'oh kuloh ke'oshon tichleh, all wickedness
will disappear like smoke," for its only power is in enticing
and inciting. In the future we will realize that it was like
smoke, lacking substance, and that all desires are like smoke
filling our minds, nothing more.
One thing is linked with another. When You give those who
yearn for You an opportunity to speak, evil will shut its
mouth.
Tikpotz — it will shut it all at once, in great
shock.
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