יהושע אלט Yehoshua Alt

The Greatest Generation

The Chofetz Chaim[1] is bothered how Moshiach can come in such a time as ours when he didn’t come in previous generations where the gedolim were greater.

1. He writes that we shouldn’t wonder how we can merit that which even our predecessors could not merit. The truth is that even though we are much smaller spiritually than our ancestors, Hashem combines and consolidates our merits with those of the generations that preceded us.

This is likened to a scenario where a dwarf is carried on the shoulders of a giant. The giant, while towering and nearly reaching the ceiling, falls just short, as it Is just beyond his reach. However, when the dwarf is placed on the giant’s shoulders, suddenly, reaching the ceiling becomes achievable.

2. The following is another approach to this question. Although we recognize how impure and immoral the world is today, we cannot forget that this also showcases our greatness. This is because despite all the hardships and negative influences, we still serve Hashem.

The Ohr Lashamayim[2] (1767–1831) quotes from the sefer Bris Menucha regarding the statement im rishonim bnei malachim anu bnei anashim…, if the scholars of previous generations were sons of angels, then we are sons of men, if they were sons of men, we are like donkeys…[3] While this standard held true in their day, today, when there is so much darkness and yet we strengthen ourselves to serve Hashem according to our ability, we are considered greater than tzadikim from earlier generations!

Similarly, the Arizal (1534–1572) conveyed to R’ Chaim Vital that nowadays, in the darkness of exile, even a single heartfelt cry or a groan that comes from the depth of one’s heart holds a significance comparable to many fasts observed in earlier generations. The Yismach Yisrael[4] points out that this was in the time of the Arizal. Imagine what a sigh or groan from us today is considered, as the exile and troubles of today are much worse.[5]

Perhaps our lowly generation possesses the power to usher in Moshiach as we face insurmountable challenges and are incessantly bombarded with tests and temptations of an extreme nature.[6] By continuing to serve Hashem despite all the difficulties we face, we are truly exceptional. And we merit Moshiach more than any preceding generation. In a sense we are not mere dwarves standing on the shoulders of giants; rather we can be likened to the tallest of giants standing on the shoulders of the giants who came before us.

Davening at Gravesites

(See dedication opportunities for the new book below.)

The gemara[1] relates that Reish Lakish would mark the boundaries of where the Rabbis were buried. The simple meaning, Rashi explains,[2] is so that Kohanim would not inadvertently walk over them, thereby contracting tumah. In this way the righteous wouldn’t be a cause of harm to others. This seems abstruse since for Kohanim any grave would be a problem, not just that of tzadikim. Consequently, R’ Yaakov Emden[3] explains that Reish Lakish identified those graves so that people who wanted to daven by the graves of tzadikim would know where to find them.[4]

We find this idea in connection with Kalev. To be saved from being persuaded by the atzas meraglim, designs of the meraglim, Kalev davened over the kivrei avos, graves of the patriarchs.[5] Indeed, the Baal Haturim points out that the end letters of the words said in connection with the meraglim, Chamas va’yaalu ba’negev va’yavo,[6] they ascended in the south and he arrived at Chevron, spell avos.[7]

The gemara[8] says that one reason for going to a cemetery[9] is so that the deceased who are buried there should beg for mercy on our behalf. This cannot mean that we are allowed to daven to the dead to ask them to help us as that is forbidden because of lo yihyeh lecha, you shall not recognize the gods of others in My presence[10] and maybe also because of v’doreish el ha’meisim, one who consults the dead.[11]

So what does it mean? Some[12] hold it means that it is permitted to speak directly to the deceased, requesting them to daven to Hashem on our behalf. This practice draws a parallel to the tefillos we find that are directed towards malachim, who are merely Hashem’s messengers and lack independent agency. Consequently, it is permitted to address the dead directly and ask them to intervene on our behalf.

Conversely, others[13] disagree and say that addressing a deceased person is a violation of v’doreish el ha’meisim. “Asking the dead to pray for mercy on our behalf” means davening directly to Hashem beseeching Him to extend His mercy in the merit of the deceased. Visiting the graves serves as a reminder to Hashem of the merits of the tzadikim who are buried there.

The majority of the classical authorities, including the Be’er Heitev, Chayei Adam, Mateh Efraim and Kitzur Shulchan Aruch, rule in accordance with the second view. The Mishna Brura[14] explicates that we visit graves because a cemetery housing the remains of tzadikim is a place where tefillos are more readily answered. However, a person shouldn’t put his trust in the deceased. Instead, he should just ask Hashem to have mercy on him in the merit of the tzadikim who are interred there.

Other poskim maintain that to talk to the deceased [or to malachim] to intercede on our behalf is permissible. The Minchas Elazar[15] proves from a host of sources throughout the gemara and Zohar that not only is this permitted but it is a mitzvah to do so. In line with the more lenient perspectives, the extent of permissible action is limited to asking them to act as our emissaries before Hashem, so that Hashem will look favorably and mercifully upon us.

(See dedication opportunities for the new book at the end.)

The Kindness of Reincarnation

Rabbi Yehoshua Alt

The pasuk states dor holeich v’dor ba, a generation goes and a generation comes.[1] At first glance it seems to be out of order because first a generation comes to the world and then it leaves. This pasuk alludes to the concept of gilgulim, reincarnation, where a generation already came. Therefore the order of the wording is accurate.

The Megale Amukos[2] writes that reincarnation is a chessed of Hashem, where any Jew can fix what he messed up.[3] This is alluded to by the fact that the word gilgul (spelled gimel, lamed, gimel, vuv, lamed) has the same gematria as the word chessed (72).

In elucidating the concept of gilgulim within the context of the purpose of creation, the Ramchal[4] writes: There is another important principle regarding Hashem’s Providence. That is, that the heavenly wisdom arranged to add another [possibility of] success — that a person’s neshama should enter this world at different times and in different bodies. In this way it will be able to rectify in one period of time what it corrupted in another one or to finish what has not yet been accomplished.

In the year 1936, R’ Dovid Shechter, the father of R’ Yaakov Meir Shechter, was davening at the Kosel when he suddenly heard someone crying bitterly. This man was scheduled to make a wedding in the near future for his daughter[5] but had no money for it. R’ Dovid invited him to his house where he gave the man the funds (which were originally intended for the wedding of his own son that was to be held six months later) needed for the wedding. Later in the day when R’ Dovid was davening Mincha with R’ Shlomke Zvhiller, R’ Shlomke asked R’ Dovid, “You are glowing today. What did you do to merit this?” After R’ Dovid reluctantly related what happened, R’ Shlomke commented, “Because of what you did, you rectified your neshama in this gilgul and previous gilgulim.”

Accruing Affluence

The Maharsha[1] writes that a person should put aside money for his old age.

We can learn from Yosef’s actions — save from the years of plenty for the years of scarcity.[2] Likewise, a person should accrue money when he is younger for the future time of his old age. This is proper hishtadlus, just as a person would do hishtadlus for other matters the Torah requires.[3]

An allusion to this can be found in the words, b’zei’as apecha tochal lechem, by the sweat of your brow shall you eat bread.[4] This can be interpreted as b’zei’as apecha, work, so that tochal lechem, you will have sustenance when you are older. Most people reach a juncture in their life when they live off the work they did when they were younger.