Calm Contemplation of Our Tayves is Key to Practical Yiras Shomayim

Calm Contemplation of Our Tayves is Key to Practical Yiras Shomayim

Today we will delve deeper into the practical application of Yiras Shomayim. It might not be immediately evident what is the chiddush and tosefes in today’s va’ad. That’s very good, as that is what happens when you practically work on something. Growth in Avodas Hashem is often subtle, marked by incremental, consistent changes, rather than transformative experiences that blow you off your feet.

R’ Yisroel, in Michtav Dalet, cautions against an exclusive reliance on Yiras Shomayim in our Avodas Hashem. He calls such an approach a שחוק, a joke. Basing one’s entire Avodeh on Yiras Shamayim alone suggests a lack of seriousness, because it is obvious that it doesn’t really work by itself.

Now, don’t make a mistake. R’ Yisroel does not diminish the importance of Yiras Shamayim. It is the foundation of avodeh, the most essential starting point – והיראה תתן עוז ותעצומות, נירא ונפחד מכל פגע רע ועון. Rather, he asserts that when one’s avodeh stands only on Yiras Shamayim – ולא נטפל לה דבר אחר – without supplementing it with additional elements, it is insufficient.

Two key ingredients are necessary in addition to Yiras Shamayim. Firstly, emes – lofty, truthful insights, which we will focus on. Secondly, chochmas ha’olam – using worldly inclinations and aspirations as a means to serve Hashem. Now we see why you must have Yiras Shomayim, the understanding that there is a clear and uncompromising demand from the Borei Olam. Only then can you use your kovod or חמדת ממון as means to avodeh. Otherwise it will lead you astray, as it is stronger than you, and you will become a rodeif kovod.

R’ Yisroel reiterates the idea we discussed last time: to successfully achieve Yiras Shomayim—or for that matter, to succeed in any avodeh—a preemptive strategy, a mehalech, is essential before we face life’s nisyonos. In the words of R’ Yisroel, “לזאת כל עומת שיעמול האדם להשים האמת לנגד עיניו והתמימות נר לרגליו”, meaning that one must keep the lofty truths ever-present before their eyes and walk with temimus as a guiding light.

A mehalech provides practical steps to live by our truths. It is not enough to merely possess knowledge of these lofty truths; your emes has to be actionable and practical, it has to have “legs”, so to speak. A prevalent issue I encounter are individuals who possess many profound insights, yet lack the means to practically walk with them or integrate them into action; this knowledge becomes abstract and unrelatable. 

Take, for example, the profound statement of the Mesilas Yeshorim, that man’s purpose is ״להתענג על השם״. Putting such a lofty concept into practice poses a huge challenge. One must ask oneself: What does להתענג entail? What does על השם mean? This profound statement lacks practical application without the development of a mehalech. Making such ideas actionable requires considerable effort.

Many issues we encounter stem from an absence of proper chinuch in how to give our truths ‘feet’. We are not deficient in talent, intelligence or even raw capability; we just haven’t been instructed how to actualize and implement our emes in a tangible way, how to give it legs to walk on. Knowing the correct knowledge is important, however knowledge alone is not nearly sufficient; the key lies in transforming our knowledge into lived experience, ensuring that emes directs our deeds.

This is a separate issue. It is foundational, necessary before embarking on any avodeh in earnest. If, after substantial limud and avodeh, you find yourself without the necessary keilim to make these lofty truths practical and tangible—something that can truly affect your everyday life—you’re effectively at a standstill. Mussar risks becoming a mere intellectual exercise in hashkofeh, allowing us to articulate profound insights with the right tone and nigun that, despite resonating deeply, remain unapplied and unpractical.

Before you start working with Yiras Shomayim, you need at least a minimal understanding of how to approach it. This challenge presents itself across the tzibur, both Israeli and American—many have approached me, asking how to find a mehalech.

I’m sure you’ve heard of Perek HaZahav, a notoriously difficult perek that delves into complex financial laws—concepts such as kinyonim, evaluations (שווי), and more. Yet, no one approaches me and wonders how it’s possible to learn this perek, as they’ve been taught how to learn. Despite its complexity, avreichim in kollel eagerly engage with it, saying, “It might be complex, but it’s a gishmakke (enjoyable) perek.” Their chinuch equipped them to handle such complex concepts.

Yet, when it comes to implementing Torah principles into our own lives, we stand there like helpless children, lost and incapable. This is a total bushe, a total embarrassment; as surely as we learn Gemoreh, integrating Torah into our life ought to be a natural progression of our growth and development. However, for reasons unbeknownst to me, this does not take place.

Now, when entering the avodeh of Yiras Shomayim, our preliminary instinct might be to directly confront and strengthen it against our tayves—our base desires and cravings. It seems a logical starting point, for a crucial and essential aspect of Yiras Shomayim is indeed its capacity to challenge and overcome our tayves, which often run deeper and are far worse than is commonly assumed.

But to begin there would be a mistake. You are skipping a critical step—one that cannot be overlooked. Even though we want to work on Yiras Shomayim so it should stand firm against the tayves, we must acknowledge there is an essential step we need to address first. R’ Yisroel points us to this, albeit not directly. His dissection of an inadequate Yiras Shomayim subtly shows us what are the stages we must work on.

[It is always so with the teachings of the wise, like R’ Yisroel. Not only pointing out deficiencies, rather dissecting and illuminating the mechanisms at play, equipping us with the understanding to engage in sincere and effective avodeh.]

לִהְיוֹת יִרְאַת ה’ פְּרוּשָׂה עַל עִקְשַּׁת עָרְפּוֹ הַקָּשָׁה.

R’ Yisroel suggests that the first step of Yiras Shomayim is to be stronger than our Kashius Oiref—our obstinacy. This reflects an avodeh devoid of flexibility, a reluctance to consider alternative paths or reevaluate one’s direction, akin to having a “stiff neck.”

This rigidity is where we often falter in our Avodas Hashem. This is why demand creates the counterproductive pressure we have discussed previously. It stifles reflection and contemplation. Yiras Shomayim should facilitate—not impede—a thoughtful process, encouraging us to consider multiple perspectives without becoming overwhelmed. Yiras Shomayim should, therefore, enable us to weigh our options thoughtfully, as if looking around and evaluating all directions. This is the first step.

וְאִם יַעֲמֹל בָּהּ דֵּי סִפּוּקוֹ, עוֹד לֹא תְּשׁוֹטֵט בְּרַעְיוֹנוֹ אַף אֶפֶס קָצֵהוּ לְעֻמַּת הַתַּאֲוָה הַגּוֹבֶרֶת.

Upon mastering this initial stage, we encounter the terrible challenge of stage two—the allure of tayveh. As we settle on a decision and embark on our tasks, we then face powerful temptations to deviate from our resolved path. This is the realm of tayveh, and it is here, in stage two, where Yiras Shomayim must hold firm against these urges. Yet mistakenly, one might attempt to tackle tayveh immediately, bypassing the critical first stage. We must begin by instilling the practice of careful consideration and deliberation – to be mistakel ono ve ono.

וּמַה תּוּכַל תֵּת כֹּחָהּ לְעֻמַּת הַנְּטִיָּה הַמְבַלְבֶּלֶת וְרוֹקֶדֶת בָּנוּ.

Lastly, should we succeed in overcoming the tayveh, we encounter the third and final stage; the assault of confusion and disorientation, of Bilbul Hadaas, when it appears like too much effort is required.  This evokes doubt about the correctness of our decisions, tempting us to reconsider under the false pretense that perhaps the path shouldn’t be so arduous.

Thus, Yiras Shomayim confronts three distinct adversaries: Kashius Oiref represents our resistance to thoughtful engagement; tayveh, the seductive pull away from our chosen path; and Bilbul Hadaas, the disorienting second-guessing that can undermine our resolve.

We see that attempting to confront tayveh prematurely is to neglect the foundational step of developing a deliberate, reflective approach to decisions. The integrity of our avodeh in Yiras Shomayim depends on our ability to look thoughtfully in all directions before any action is taken.

To show how this works practically, I think Kiras Shema is a great example. We have touched upon it briefly before, but today there will be a chidush. 

The first posuk of Krias Shema is prefaced by the hafsokeh—the pause before commencing. What should one do in that pause? The approaches vary. Some don’t do much and just fret over the embarrassment of starting before others. Particularly on Rosh Hashanah and Yom Kippur, when the pause is longer, the apprehension of starting before others is even worse. I think we can agree that is not a very constructive mindset.

Another possibility during the hafsokeh is to feel the weight of obligation to have proper kavoneh, focus and intention. The thought process might be rigorous, recognizing that without kavoneh, one may have to repeat the words. So, one gears up mentally to concentrate on the words with a sense of duty. Despite this preparation, many find concentration shattered halfway through the first posuk, leading to self-doubt or concerns about mental focus. “Do I have Alzheimer’s or Pick’s disease? What is hindering my focus, leaving me unable to concentrate on even six consecutive words?”

This is what pressure causes. You put yourself under pressure and it simply explodes after three and a half words. It’s a common, yet astounding, phenomenon. What more could I do, you ask. I am already thinking about the obligation of kavoneh. 

No, it is obviously the wrong thought. The correct approach is subtly different—during the hafsokeh, I must consider what I actively need to do now, as opposed to where I need to reach. Do I need to sit upright, to be metzayer the words, or close my eyes? How do I engage in the act of Krias Shema? This isn’t about reaching a goal but about the process itself.

When approached this way, one can readily progress through the first posuk, boruch shem, Ve’Ahavto; you can go through several p’sukim because you know what to do. The hafsokeh becomes a time for preparation, an opportunity to strategize about action rather than fixate on outcomes.

Regrettably, we misuse the hafsokeh, focusing on the end rather than the means. We obsess over outcomes, over what we must achieve, rather than what actions we must take. This is an error in our avoideh—it leads away from productive Yiras Shomayim and thrusts us into disengagement after only a few words.

It might seem subtle, but it’s critical: the hafsokeh is there for us to focus on actions, not obligations or objectives. While we are certainly aware of our duties, this pause is strategically positioned for us to plan our actions. Here, we can create a space where the concept of ono ve ono, thoughtful and careful deliberation, can be applied, tailoring strategies to our current state—be it weariness, being tired, or experiencing tirdas ha’daas. Different methods might be called for, such as focusing on the words in the siddur or only visualizing them in our minds; the approach depends on our current situation. 

Creating the space to consider and contemplate these strategies is crucial. Whether in Krias Shema, Shemoneh Esreh, or any avodeh, it’s imperative to establish an environment conducive to thoughtful Yiras Shomayim.

Our struggle with Krias Shema is rooted in a misconception that by amassing sufficient toichen – deep, lofty content – somehow that will cause a change in us. I don’t think anyone in the world can fully grasp the inner meaning of Krias Shema, but let’s say I would give va’ad for two hours straight on the first posuk with the whole toichen and depth. We’ll proceed to daven Maariv after that. Despite the two-hour va’ad, my Krias Shema would remain unaffected, no better than before. Maybe, just maybe, the hispaylus—the inspiration—might have some impact, but such fleeting inspiration is not sustainable.

Despite the vast breadth of our knowledge, we often feel it is insufficient; we yearn to delve deeper, accumulating an ever-greater load of toichen, believing that by sheer volume it will permeate our being and enable us to consistently focus on this profound content.

That is why many pursue the deeper aspects of Tefillah or the P’nimiyus of Torah, under the assumption that more knowledge equates to a ‘heaviness’ in the mind—a mental burden that will draw us into a more profound state of consciousness. But this is wrong: it is not enough to know, we must also act. The Ribono Shel Olam has given us a Torah that is action-oriented, not just contemplation of lofty toichen and concepts.

Too often our thought-processes focus on what spiritual levels we believe we must attain. Therefore, we mistakenly assume that amassing toichen will resolve all problems. It will not. We grapple with this challenge constantly, and without the right approach, we remain ensnared by it throughout our lives.

Torah wants to guide us out of this problem; it directs us toward action and an understanding of what must be achieved through that action. If you approach the hafsokeh like this, you can see it’s a completely different approach, and you will understand why the work is done here and not by Krias Shema itself.

I think we can all agree that Ruchniyus holds no weight. However, it seems like some assume that enough of it will suddenly weigh something. That’s wrong, because a thousand times zero will still equal zero. No amount of Ruchniyus can carry weight on its own because it lacks substance without maiseh. The actual implementation of the Torah’s directives gives weight and substance to our spiritual endeavors. Ruchniyus must be supported by concrete actions; without this foundation, the content alone fails to transform us.

Such is our reality—we must strive to understand what needs to be done. Toichen, however important and profound, can’t stand alone and requires implementation through maiseh. The first posuk of Krias Shema contains toichen that can be worked on for a lifetime, but it becomes meaningful only when rooted in action.

We now comprehend the purpose of the hafsokeh before Krias Shema. This pause affords us the opportunity for introspection—to contemplate our actions. We must deliberate on the appropriate approach, the mehalech, applicable to our specific circumstances and determine how it may be effectively implemented. This hafsokeh is not for idle reflection, rather to create a place for meaningful consideration about our course of action within the framework of our avodeh.

[Question from the crowd: Is that only applicable by Yiras Shomayim?]

Needing a time for thoughtful consideration is universal; however, it is especially crucial in the realm of Yiras Shomayim, for without such introspection, one cannot attain truly reflective and creative thought.

[Question from the crowd: Does one prioritize halacha and only then learn toichen or musar?]

The primary focus should be one’s approach to halacha. The halacha requires kavoneh, yet it does not explicitly detail the means by which one achieves this. Consideration during the hafsokeh allows us to strategize our actions to fulfill our obligations. For instance, assuming a particular posture can enhance our kavoneh during davening, and even though it may seem trivial, it is crucial for our focus.

Consider the act of placing one’s hand over the eyes while reciting Krias Shema; this is not an arbitrary gesture but a technique to improve concentration by minimizing distractions. The Mashgiach, for example, discovered that an alternative hand position aided his concentration. Each individual may find a different method that works best for them.

This extends to the thoughtful engagement with the words we recite, picturing them in our minds, and developing our own unique methods for implementation of kavoneh. Such is the very essence of a charedi approach to avodeh – a personal and deliberate application of halocheh in every aspect of life.

Moreover, this is also relevant to Bein Odom Le’Chaveiro. For instance, simply thinking ‘I must behave nicely’ is insufficient; we must also strategize our actions to manifest this intention. A minor act, such as notifying a spouse of your imminent arrival home, may seem insignificant and perhaps even useless, but it makes a profound difference in how you are received. These actions stem from thoughtful consideration of how to live by the values of good middos, planning our approach before engaging in the action itself.

By creating a hafsokeh, a pause before the maiseh to reflect on our responsibilities, we approach our actions with a deeper understanding and fulfillment. This brief moment holds immense value, allowing us to utilize this ‘gold mine’ of tradition to its fullest potential.

Deliberation is essential; one must set aside time, carving out a moment for reflection prior to the onset of action, just before the maiseh begins. Allocate a pause during which you consider the tasks and responsibilities at hand. Through this process, the dynamic of your actions changes profoundly. It enables you to fulfill precisely what is demanded of you, optimizing your capability to the fullest extent. 

It might appear as though I am reiterating what we have discussed previously, but in truth, this insight is extraordinarily profound, albeit nuanced. The value of the hafsokeh—the interval of reflection before engaging in action—is immeasurable and of paramount importance. One must seize this hafsokeh to contemplate how one will utilize it.

Consider your actions during the hafsokeh of Krias Shema. Recognizing the potential afforded by this tradition—this veritable gold mine—we must acknowledge the shame and disgrace if we fail to harness it appropriately. Rather than squandering this precious opportunity, we must embrace it with the fullness of our intent and purpose. This is the crucial insight I wish to convey.

In summary, we must recognize the inherent wisdom in undertaking this fundamental work; we cannot skip directly to subsequent stages. First, we must engage in this necessary reflection, acknowledging that careful deliberation upon our obligations is a sound and rational exercise. Thereafter, once we have formed a relationship with our duties informed by thoughtfulness, we will be better equipped to resist Tayveh. This innovative Mehalech thus ushers us into a new realm of possibilities, akin to a jungle explorer poised at the edge of the wilderness, ready to delve into a new and unexplored world.