In maseches Sota (14) it states: "Why did Moshe
Rabbenu desire so strongly to enter Eretz Yisroel? Was it in
order to eat of its fruits and be sated from its bounty?"
Surely this was not the reason he wished to enter the Holy
Land! The gemora tells us: This is what Moshe said:
"Klal Yisroel was commanded a great many mitzvos which
they can only keep in Eretz Yisroel. I will enter the land
myself, so that I will be able to observe them all."
We see how greatly Moshe Rabbenu desired to keep as many
commandments as he possibly could. And Hashem said to him,
"You surely don't want to perform these just in order to get
reward. Therefore, I will indeed credit you as if you had
done them." We see from here that Moshe's desire was
precisely and simply to perform those commandments dependent
upon the Land.
We see something else of importance. Moshe Rabbenu
established the cities of refuge for manslaughterers, those
who killed someone unwittingly, as it is written, "Then did
Moshe set aside three cities on the other bank of the Jordan,
east of the sun" (Devorim 4:41).
Rashi asks: "Why did Moshe set aside those cities when he
knew that they would not be operable to absorb refugees until
the three in Eretz Yisroel were also set aside and there
would be six altogether? Said Moshe: If there is a
commandment that I can keep, shall I not do it? My only
aspiration in life is to do whatever Hashem has commanded,
whatever is His will."
This is an important message for all generations: Even if it
is impossible for a person to perform all of the [613]
commandments, let him grab as many as he possibly can.
Therefore, one should exert oneself to perform every possible
mitzvah which he can in this world. For we know that if a
person cannot reach two hundred, it is no reason for him not
to strive for at least one hundred.
The Chofetz Chaim directs this question in his introduction
to his works on Shemiras Haloshon to one who feels
that since it is too difficult for him to avoid gossiping and
other related problems, he will not even attempt to curb his
tongue because he knows that he will never succeed
altogether.
These are his words: "Let us assume that you are right. But
is this reason for giving up before you even start? For is it
not well known that if a person — be he poor or rich
— walks along the seashore and sees that the waves have
washed up precious gems, will he desist from taking them
because he does not have enough time to take them all? Let
the words of the Vilna Gaon be remembered, in the name of the
Midrash: For every single moment that a person seals
his mouth [from speaking what should not be spoken], he
merits a primeval blessed light that no angel or creature can
begin to imagine! And this is, in essence, the meaning of the
verse (Mishlei 2:4), `If you seek it like money . . .
' A person must relate to the mitzvos and any opportunity of
practicing them, as one does to his pursuit of money."
It is written further in Pirkei Ovos, "No one knows
the reward for mitzvos. Therefore, a person should be equally
heedful of a `simple, easy' commandment as of a difficult,
apparently `important' one, and try to keep whatever comes
his way and is within his capacity." We see this when Moshe
Rabbenu built the three cities of refuge — immediately
after, the Torah states, "And this is the Torah which Moshe
placed before Bnei Yisroel." What is the Torah referring to?
Something in particular? Yes — the lesson of amassing
as many mitzvos as one can.
The Maharsha asks a question on the gemora in
Sota (14): "How can one ask for reward for doing
mitzvos? Does it not say in Ovos (1:3), `Do not be
like servants who serve their master for the sake of reward'?
He replies that this applies only to those mitzvos which are
already incumbent upon him. But Moshe Rabbenu, who was not in
Eretz Yisroel yet, and furthermore was even being denied
entry there by Hashem, can claim reward.
It is told that the Gaon of Vilna wept before his death and
said that he would be willing to trade his entire Olom
Habo for one more hour in this world. This is an explicit
mishna: "Preferable is one hour [spent] in
teshuva and good deeds in this world than all of the
eternal life in Olom Habo." This is how the Jew
relates to commandments: he avidly yearns to fulfill as many
of them as he possibly can in the span of his short
lifetime.
We also see this from Tosafos in Pesochim 113
regarding tzitzis. It is a mitzvah to don them again
even where there is no specific obligation from the Torah.
The gemora enumerates seven who are ostracized by
Heaven. One of these is a person who does not wear
tzitzis. According to this, when the gemora
enumerates those who are shunned by Heaven with regard to
tzitzis, it is referring to a person who does not
exert himself and make the effort to wear them, even if in
his situation he is not required to do so.
The Rosh writes in Moed Koton, Perek Gimmel, simon 80:
"We learn the obligation for tzitzis from the mitzvos
applying to Eretz Yisroel, as it is written, "You shall make
fringes for yourself upon the four corners of the garment
with which you cover yourself." If a person wishes to wear a
garment with four corners, then he is obligated to put on
tzitzis. But if his garment does not have them, he is
absolved. However, we know that a person should make a
special effort to be able to perform as many of the mitzvos
as he possibly can!
To what can this be compared? To a king who built a building
of one hundred stories. He said: Whoever can reach the top
will receive a significant prize. Many people attempted it,
but they all became discouraged soon after the beginning of
their ascent, thinking that they would never reach the top
with the resources they had.
There was one weak person among the crowd who was determined
to succeed. Everyone mocked him but he persisted. He
persevered, one flight after another, until he reached the
tenth floor. And lo! There was an elevator which transported
him all the way to the hundredth floor.
All the bystanders were beside themselves with frustration
and remorse. They said: Had we only known that, we would
surely have persevered. It would not have been difficult at
all to reach the tenth floor!
Said the King: You fools! Did you think I would present you
with a task that was altogether impossible?
It is our obligation to try to keep as many of the
commandments as we can.
With the help of Hashem, we hope to succeed in organizing a
group of Bnei Torah who will arrive at an agreement with
Torah-observant farmers from Beit Chilkiya who own a
vineyard. We will thus enable people to fulfill many more
mitzvos involved with the land, that is, agricultural
commandments, in a simple manner through the supervision of
the local moro de'asra.
The mitzvos in question are: Leket, shich'cha, pei'ah,
terumos uma'asros, peret ve'olelos, yishuv Eretz Yisroel
as is brought in the positive commandments enumerated by the
Ramban connected to, "And the land shall not lie
desolate."
In addition to all this, the fruits themselves will be
distributed to the poor throughout Eretz Yisroel, to whoever
wishes to partake of them.
All of the above mitzvos are yours for the taking, performed
halachically correct. Can anyone deny himself such a
golden opportunity?
Telephone: In England: 0800-097-4840. In Eretz Yisroel: 972-8-
676-1208. In the USA: 347-408-1038.
|
Points Made By Maran HaRav Eliashiv Shlita
These were points made orally in a meeting that took place
with Rabbi G. in HaRav Eliashiv's home together with Rabbi
Shaul Reichenberg
Why not take advantage of a mitzvah that comes one's way,
especially if one has never performed it before! This is
altogether a praiseworthy thing.
Everything is under the full supervision of the moro
de'asra of Beis Chilkiya, HaRav Pollack shlita, as
is testified by a written approbation. As far as the
mitzvos aniyim, they can come to the place to benefit
from leket, shich'cha, pei'ah, peret ve'olelos.
|
|
12 Kislev, 5765
To Whom It May Concern:
The words of Chazal are known regarding Moshe Rabbenu's
desire to enter Eretz Yisroel in order to fulfill the
commandments dependent upon the Land. Rabbi Avrohom G.
shlita is currently occupied in including worthy Jews
from the Diaspora with these mitzvos. He is an agent of HaRav
Tzvi Weiss from the chareidi settlement of Beis Chilkiya
which is in the area of Nachal Sorek and owns a vineyard in
that settlement.
R' Tzvi Weiss will execute by proxy for those foreign
residents who purchase vines all the relevant mitzvos
hateluyos bo'Oretz, namely: pei'ah, peret, olelos,
terumos uma'asros and shmittah, under the
supervision of the local rabbi of the Moshav, HaRav Sholom
Pollack.
We are certain that the foreign residents will not fail to
take advantage of this mitzvah-opportunity which comes their
way, and will, concurrently, be able to help the
yishuv of Eretz Yisroel.
With blessings for success,
HaRav Shaul Reichenberg
Member of Beis Hamedrash Lehalocho Behityashvus
|
|
To Whom This May Concern:
We have heard that there are some upright members of our
public who seek to fulfill those mitzvos hateluyos
bo'Oretz, authentically and practically, in a plot of
land belonging to them. But circumstances — such as
distance or other preoccupations — prevent them from
doing so.
Therefore, it has been made possible through a cultivator of
land in our Moshav who observes all of those mitzvos
involving agriculture in the best, most stringent manner, in
every detail. He is prepared to sell several vines in his
vineyard to others, and is likewise ready to assume the
responsibility of being the true agent of the purchaser in
all the aspects relating to the proper care of the vineyard,
from beginning to marketing.
He will surely be most heedful of all the mitzvos involved,
not to stumble in the prohibition of orlah, terumos
uma'asros, and matnos aniyim in practice, as part
of ma'aser oni. Also involved will be the fulfillment
of mitzvos like peret, olelos and others, all executed
under the supervision of the local halachic authority.
The owner of the vineyard is R' Tzvi Elimelech Weiss from
Beis Chilkiya. The deputy which we have appointed is HaRav
Avrohom G. who lives in Ashkelon, and who will be responsible
to carry out the agreement between the aforementioned owner
of the vineyard and whoever so wishes to participate in this
program.
Kislev 5765, duly signed by
Shlomo Pollack
Rov of the Moshav
|
