How can we, during this period, stimulate the subject of positive interpersonal relations?
The summer session has begun now in yeshivos. This is the introductory statement of HaRav Yeruchom Olshin, and he continues:
An interesting thought is brought in the work Chronicles of the House of Hashem in Volozhin. The talmidim describe the beginning of a new session-semester in the yeshiva. "The joy of the preceding Yom Tov continues into the beginning of the new zman and continues to be maintained in the beis medrash throughout. The new study was issued in amidst enthusiasm and fervor which was maintained continually."
What was the nature of this joy? Chazal instituted a special prayer to be said when leaving a beis medrash? "We thank You for giving us a portion among those who sit in the beis medrash." What is the purpose of this special appreciation? Do we not express our thanks to Hashem three times a day for the miracles and kindnesses at all times? Why did Chazal institute an additional prayer of thanks for those in the botei medrash above and beyond all of His other kindnesses?
Chazal tell us that when the Jews declared their eagerness to "do and to hear," their impurity resulting from the sin of Adam terminated. The decree of an end to temporal life which came to the world at that time was also abolished at the Giving of the Torah when the Evil Inclination and the Angel of Death were nullified.
At that very time, says Nefesh HaChaim, the Original Sin was eradicated and the Jews reached a level of Adam before the Sin. When they sinned with the Eigel, they forfeited this level and descended to their former level.
What was the nature of that Sin? The Ramban says that, 'Hashem created Man straightforward,' that he follow a straight and direct road to levels where he can increasingly draw closer to Hashem, like the angels. But 'they sought many ways.' Man opted for free choice, which made mankind veer from the straight and narrow path, and this caused them to stumble.
Now just think about it. All the bnei Torah who are fortunate to reach such achievements daily in the beis medrash, now, at the beginning of the zman, return to the beis medrash from the hubbub of the outside and its many distractions. The ben Torah enters the house of Hashem and frees himself from the many ways of the world and in yeshiva he can toil and subject himself fully to Hashem and His Torah and can return to the straightforward, nu, isn't it clear what the great simchah was in Volozhin?
With regard to personal interrelations, it is well known that the generations decline from generation to generation. What does that mean? Where can we see it?
It is told about Rabbi Aharon himself, that every time he talked to someone on the telephone, or in person to someone who came to him, he was always upset by the fact that people had to wait for him, perhaps because he was on the phone with someone else and could not interrupt the conversation, or because other people had come before this person and had been already waiting to see him. He was especially upset was a talmid chochom and great in Torah. He often apologized and begged their pardon for their having to wait for him, even though they needed to see him and not the reverse. He ignored the fact that they wait was really caused by others who were similar to this person who had come earlier. Still R' Aharon was so sensitive to the honor of everyone the he apologized.
Why are these matters so important for Kabolas HaTorah?
The Shach in his commentary on the Torah on parshas Yisro, notes that it seems that Moshe sent Yisro home before Matan Torah. Why didn't Moshe let him stay for the sublime experience of Matan Torah?
The Shach writes that one of the achievements of the exile in Mitzrayim was to purify the chomer of Yisroel before Matan Torah. Yisro had not undergone that purification. We have a tradition that the Erev Rav did not experience Matan Torah. But to put Yisro with the Erev Rav was not appropriate. Similarly for Yisroel to be with Yisroel who had been purified was also no appropriate. So Moshe sent Yisro away.
What about the tribe of Levi? They did also not experience the suffering of the work in Mitzrayim. The Sheloh Hakodosh writes that Levi knew in advance how things would develop but he still wanted to take a part in the suffering of the community. So he named his sons after the golus. Gershon because they were strangers in exile. Kehos because their teeth were affected by the exile. Merori because of the bitterness of their lives. Moshe Rabbenu also went to share in their suffering. So Levi also participated in the exile experience and they were also purified.
We see how important nesi'a be'ol is to Kabolas Hatorah.
