Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

The Arizal taught that one should begin the Shaharit service each morning with a declaration that he commits to fulfill the Misva of "Ve'ahabta Le're'acha Kamocha" ("Love your fellow as yourself" – Vayikra 19:18) by loving each and every Jew with all his heart and soul. The text of this declaration appears in many editions of the Siddur. The reason it is proper to introduce one's prayers with this declaration is that it helps ensures the acceptance of our prayers through their joining the prayers of the rest of Am Yisrael. When a person prays, he might individually be unworthy of being granted his requests. But when he prays as part of the congregation, and as part of the Jewish Nation as a whole, then his Tefilot rise to the heavens as part of the prayers of Am Yisrael, such that it comes before G-d with the collective merit of the Jewish People. In order to do this – to pray not as an isolated individual, but as part of Am Yisrael – one must emotionally bond with the rest of the nation, and this requires loving each of his fellow Jews. Thus, declaring one's love for his fellow Jews before the Tefila helps ensure the acceptance of his prayers. The question, though, arises as to how a person can make this declaration if there are people whom he does not like. Many people have been hurt by others, feel they have been wronged, or are embroiled in fights and conflicts. They cannot honestly say that they love each and every fellow Jew as they love themselves. Can a person recite this declaration before the morning prayers knowing that there are people whom he does not actually love? This question was brought to Hacham Ovadia Yosef, and the questioner asked if perhaps the text of the declaration should be altered to avoid making a dishonest proclamation. Hacham Ovadia replied that traditional prayer texts should not be tampered with, and so this declaration should not be altered. He felt that one should recite this declaration with the hope that this daily pronouncement will eventually impact him to the point where he genuinely loves each and every Jew. Even if at the present moment there are people whom he does not love, he may recite the declaration because with time, the words will penetrate his heart and inspire him to overcome his hard feelings toward those whom he dislikes, to the point where this declaration will be entirely genuine and truthful. Incidentally, this question also arises with regard to the declaration customarily made before one goes to sleep, announcing that he forgives anyone who had wronged him in any way. Sometimes, a person is still angry with somebody over something he did or said, and is as yet incapable or unwilling to forgive. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that in such a case, a person should not recite the nighttime forgiveness proclamation, as this would be dishonest. (Another example is the passage in the Selihot prayers when we ask Hashem to store our tears – "Sima Dim'ati Be'nodecha," even though most people do not shed tears while reciting Selihot. Hacham Ovadia writes that it is acceptable to recite this text during Selihot because it could refer to the tears that will be shed on Yom Kippur, as the vast majority of people who pray sincerely cry at some point during the Yom Kippur service.) It is worth noting in this context the fascinating interpretation of the verse "Ve'ahabta Le're'acha Kamocha" given by Rav Haim Palachi (Turkey, 1788-1868). He explained this command based on a story that happened in his time, when three businessmen moved from his city, Izmir, to Eretz Yisrael. All three were the leading figures in the industries in which they worked, and so when they left, the smaller businessmen assumed that they now had an opportunity to grow their enterprises. After all, as these three men had the largest businesses, their customers would now be looking elsewhere for their merchandise. Rav Haim Palachi warned them, however, not be so confident. Sometimes, he said, an industry leader brings blessing to the entire industry, which affects even the smaller businesses. Although it might seem that the largest proprietor is limiting the profits of the smaller vendors, this is not necessarily the case, as he could be the conduit through which Hashem sends His blessing to the entire industry. Sure enough, all three industries declined after these businessmen left. Whereas the smaller businesses assumed that they would prosper, the exact opposite occurred. Rav Haim Palachi explained the command of "Ve'ahabta Le're'acha Kamocha" on this basis. It means that we must love our fellow who is "Kamocha" – like us, involved in the same line of work or in the same industry. We must love even our competitors – because they're not actually our competitors. Hashem is capable of providing everyone with sufficient sustenance, and, moreover, the person who appears to be our competitor might actually be the one bringing the blessing down to our industry. Thus, the command to love our fellow, which we recite each morning, refers to all people, even those whom we might feel justified in resenting, because we must believe that Hashem has enough goodness to bestow upon us all, and a competitor's success has no harmful effects on us whatsoever.

It is reported that the Arizal made a point of reciting all the prayers quietly, without raising his voice – even the chapters of Tehillim recited in the Pesukeh De'zimra section. He felt that praying in a low, subdued voice reflected awe, fear and humility, which is the appropriate manner in which to stand in prayer before the Almighty. On Shabbat, he raised his voice somewhat during the prayers as an expression of honor for the special sanctity of Shabbat. Nevertheless, there are those who recite the prayers (besides the Amida, which must be recited quietly) out loud and with great emotion and enthusiasm. Hacham Ovadia Yosef writes that this is allowed if this helps a person pray with greater Kavana (concentration). Ultimately, he says, a person should pray in a manner that helps him serve G-d to the best of his ability. However, those who pray out loud to enhance their Kavana must ensure that their prayers do not disturb the people around them, for if they do, then the benefits of their Kavana are offset by the harm caused to other people's prayers.

The Mishna Berura cites the Hida (Rav Haim Yosef David Azulai, 1724-1806) as instructing that one should include works of Mussar as part of his daily Torah learning schedule. The term "Mussar" refers to materials aimed at enhancing one's Yir'at Shamayim (fear of G-d) and inspiring and helping a person to grow in his ethical conduct and his religious commitment. Every person has a Yeser Ha'ra (evil inclination) and faces spiritual challenges each day. This is true of all people, regardless of their level of religious commitment. In fact, the more a person grows spiritually, the more the Yeser Ha'ra tries to lead him to sin. Therefore, a person must counter these efforts by studying works of Mussar that remind him of his religious obligations and of how Hashem watches him at all times and holds him to account for everything he does. For this reason, most yeshivot include an official Seder (session) for the learning of Mussar as part of the daily schedule. In some yeshivot, this Seder takes place toward the end of the day. In Yeshivat Porat Yosef, however, Mussar is learned in the morning, before the students begin their regular studies. This seems more reasonable, as the students thereby gain inspiration right at the beginning of the day, setting the tone for the day's learning. Rav Yisrael Salanter (1809-1883) taught that when learning Mussar, one should say the words with his mouth, rather than read silently, as the words have a stronger impact when they are verbalized.

The Shulhan Aruch writes that it is preferable to recite fewer supplications with Kavana (concentration) than to recite more without Kavana. Of course, there are certain prayers which we are strictly required to recite, and which thus should not be skipped. And, we are not going to change the Siddur and omit non-obligatory sections which we have been accepted as part of the prayer service, so that we can recite the rest slower and with greater Kavana. On an individual level, however, if a person finds it difficult to recite these non-obligatory texts with Kavana, then he should preferably recite fewer, slowly and with concentration. For example, if somebody finds it difficult to recite all the additional supplications added to Shaharit on Monday and Thursday, I would advise him to recite a small amount with Kavana, and this is far better than mindlessly rushing through the entire text to complete it in time. This concept of "quality over quantity" applies also to Torah learning. G-d counts not the number of pages a person covers, but the quality of his learning, the time and effort he invests in Torah study. It is preferable to learn less material and to understand it properly, then to cover more ground but without a clear understanding of what was learned. The fixed learning regimens that many people follow – most famously, of course, Daf Yomi – have great value in providing a framework that helps ensure that a person spends time each day learning, but they also have a disadvantage, in that they do not allow enough time for a clear understanding of the material. Am Yisrael has accepted frameworks such as Daf Yomi because of the benefit of having a fixed structure of learning, but as a general rule, it is preferable to cover less material slowly, and understand it properly, than to learn larger quantities quickly with less clarity. Ideally, of course, a person should strive for both quality and quantity – devoting enough time to learn large amounts of material properly and in-depth.

The Gemara in Masechet Berachot (3a) teaches that the night is divided into three periods, and at the points when one period leads to the other, Hashem "roars like a lion," bemoaning the fact that our sins compelled him to destroy the Bet Ha'mikdash. The Bet Yosef brings from earlier sources that it is proper to join Hashem at those moments and lament the destruction of the Bet Ha'mikdash. The Kabbalists, however, determined that this should be done at the point of Hasot, halachic midnight. This is the time best suited to mourn the destruction of the Bet Ha'mikdash, the Jewish People's dispersion, and the death of the righteous Sadikim. The Kabbalists taught that it is especially important not to sleep at the moment of Hasot, as this brings upon the person a certain level of impurity. For many generations, the practice of Tikkun Hasot – reciting a special prayer mourning the destruction of the Bet Ha'mikdash at Hasot – was observed by the Sadikim. There are accounts of how the synagogue in Halab (Aleppo, Syria) would be filled at Hasot by men reciting Tikkun Hasot and then remaining to learn Torah. Tikkun Hasot is normally recited in a manner reflecting mourning – on the floor, without shoes, wearing sackcloth, with ashes on one's head, and crying loudly. Hacham Baruch Ben-Haim shared with us his memories of his father reciting Tikkun Hasot while sitting on the floor. People in our community remember seeing Hacham Shaul Kassin crying on the floor while reciting Tikkun Hasot. I had the opportunity to join the special Thursday night Tikkun Hasot service led by Rav Benayahu Shmueli in Jerusalem, near the Temple Mount, in close proximity to the site of the Kodesh Ha'kodashim (the inner sanctum of the Bet Ha'mikdash). For two hours, the small group of Rabbis sit on the floor, weep, and sing, beseeching Hashem to rebuild the Bet Ha'mikdash. Although Tikkun Hasot is not required as a strict Halachic obligation, Hacham Ovadia Yosef writes that one who is in any event awake shortly before Hasot should certainly remain awake a bit longer in order to recite Tikkun Hasot. It should be noted the during the winter months, Hasot is around 11:30-11:45pm, which is not very late for many people, and so it is certainly worthwhile for those who are awake at that time to recite this special prayer. Halachic Hasot is defined as the midway point between sunset and sunrise. Some claimed that Hacham Ovadia Yosef permitted during Elul reciting Selihot – which may not be recited prior to Hasot – after the time of Hasot in Jerusalem, wherever one is located. This would mean that in New York, for example, it would be permissible to recite Selihot already in the late afternoon hours. However, Rav Yisrael Bitan writes that these reports are unreliable. Nevertheless, with regard to Tikkun Hasot, Rav Bitan cites Hacham David Yosef as ruling in Halacha Berura that there is room to allow reciting Tikkun Hasot shortly before midnight in areas west of Eretz Yisrael. There is a view among the Poskim that permits reciting Tikkun Hasot even before Hasot, and so although we do not follow this opinion, we can combine this lenient ruling with the possibility that the time of Hasot depends on the moment of Hasot in Jerusalem. Since in any event Tikkun Hasot is not required as a strict Halachic obligation, there is room to rely on these two lenient positions to permit reciting Tikkun Hasot even before halachic midnight, if it is after Hasot in Jerusalem.

If a person feels alert in the late hours of the night, should he spend that time learning Torah, even if this will likely cause him to wake up late in the morning and miss the final time for reciting Shema? One might argue that at night, one is not required to take the next morning into account, and since he currently is able to learn Torah, he should do so without worrying about how this might affect the next morning. In truth, this line of reasoning is entirely incorrect, and it is clear that one must ensure to go to sleep early enough at night to ensure his ability to wake up in time for Shema in the morning. Reading Shema before the final time in the morning constitutes a Torah obligation, and, moreover, it cannot be made up once it is missed. Thus, if a person oversleeps and does not read Shema by the final time, he has neglected a Torah obligation. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) sharply criticized yeshiva students who stay up late to learn and then oversleep the next morning, noting that they are using the Torah to act contrary to Hashem's will, which cannot possibly be excused. He related that Rav Tzadka Hussin (Baghdad-Jerusalem, 1876-1961) always recited Shaharit at sunrise, but one morning he woke up late, and he decided to pray privately at home, rather than arrive late in the synagogue. He felt that a Rabbi arriving late for the prayer creates a Hilul Hashem – a defamation of G-d's Name – and it is therefore to pray at home under such circumstances. This underscores the impropriety of Torah scholars rising late in the morning. It is far preferable to learn less at night and wake up on time in the morning than to learn until the late nighttime hours and risk waking up late in the morning. It should be mentioned that there is a famous dispute among the Poskim in calculating the final time for Shema in the morning. The two opinions are commonly referred to as the view of the Magen Abraham (Rav Abraham Gombiner, Poland, 1633-1683) and the Vilna Gaon (1720-1797). Sephardic practice follows the view of the Magen Abraham, according to which the final time is earlier than according to the Vilna Gaon. Hacham Ovadia Yosef writes that one should not rely on the lenient view of the Vilna Gaon except under extenuating circumstances. Certainly, though, if one missed the time of Magen Abraham, he should ensure to recite the Shema before the time of the Vilna Gaon.

The Gemara in Masechet Sukka (26a) instructs that one should not sleep during the day for a longer period than that which a horse sleeps, a duration of "sixty breaths." Rashi explains that sleeping during the day is not allowed because the daytime should be used constructively, for Torah learning. This is mentioned by subsequent writers, and brought as Halacha by the Shulhan Aruch. However, the Mahasit Ha'shekel (Rav Shmuel Kellin, 1724-1806) ruled that if a person needs to nap during the day to enhance his productivity, then this is allowed. For many people, daytime naps increase productivity, as it helps them accomplish more the rest of the day, after they wake up. According to this view, then, although in general one should not take a nap during the day, this is allowed if the objective is to be more alert and productive afterward. The Arizal taught that one must not sleep during the day under any circumstances, as this may cause damage to one's soul. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Rav Pe'alim, writes that the Arizal's teaching applies only to the souls of the great Sadikim, which are on an especially high level of sanctity and are thus particularly sensitive. Such souls could be damaged by daytime naps. For us, however, this is not a concern. It is indeed customary in many yeshivot for the students to take a nap during the afternoon, as this significantly enhances the quality of their learning the rest of the afternoon and at night. For most students, the afternoon nap does not at all diminish from their productivity, as to the contrary, it enables them to accomplish far more than they would otherwise. Hacham Ovadia Yosef writes that while it is preferable to avoid napping during the day, this is certainly allowed if one's intention is not simply to relax, but to increase his productivity the rest of the day and in the evening.

Rav Haim Palachi (Turkey, 1788-1868), in his Ruah Haim, lists several behaviors that helps a person live a long life, one of which is waking early, before dawn, every morning. He even mentions a certain British diplomat who wrote about the health benefits of waking early, how this contributes to one's physical wellbeing, promotes longevity, and even enhances his intellectual capabilities. A number of sources speak about the value of spending the "transition" moments at the beginning and end of each day involved in Torah learning or prayer. This means learning or praying early in the morning, when night transitions to morning, and at the end of day, from sunset until nightfall. This is mentioned by the Mishna Berura and by the Ben Ish Hai, and earlier by the Magen Abraham (Rav Abraham Gomibiner, Poland, d. 1682), based on the writings of the Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630). Some Poskim propose that learning Torah during these transitional periods fulfills the command "Ve'hagita Bo Yomam Va'layla" – to learn Torah day and night. The vast majority of people, of course, cannot fulfill this command in the literal sense, by learning Torah constantly by day and by night. It is possible, however, to fulfill this Misva by "connecting" day and night with Torah learning, studying during the period when night turns to day and day turns to night. For this reason, too, there is value in waking early, just before dawn, so one can pray and learn Torah as the new day begins.

The Kabbalists taught that it is preferable to sleep during the first part of the night – from nightfall (when the stars come out) until Hasot (halachic midnight). During this first half of the night, the Kabbalists explained, the harmful spiritual energies are in force, posing danger to the purity of the Neshama (soul). It is thus best to go to sleep right at nightfall, when these energies surface, as when one sleeps his soul is entrusted to Hashem and hence protected from these forces. Then, right before Hasot, one should rise and involve himself in Torah and prayer. This was the practice followed by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). Citing the Arizal, the Ben Ish Hai taught that the first part of the night of called "Layil," whereas the second part of the night is called "Layla." The exceptions to this rule are Friday night and the night of the Seder. On Friday night, the sanctity of Shabbat protects the soul from harm, and the night of the Seder is called "Lel Shimurim" (Shemot 12:42), a night of protection, when even the "Layil" portion of the night is safe for the soul due to the special quality of this night. However, Hacham Ovadia Yosef noted that both the Gemara (Berachot 62b) and the Rambam (Hilchot De'ot 4:4) instruct that sleep is most beneficial during the latter part of the night. Hacham Ovadia writes that he saw Rabbis in Jerusalem who followed the Ben Ish Hai's practice, but his practice was to learn until late at night and then go to sleep. Practically speaking, it seems that the advent of electric lighting and modern travel and communication has rendered this question moot. Years ago, there was no possibility of working or doing much else after dark, and so people stayed home. Today, of course, people are still busy after nightfall, and it is not practical for most people to go to sleep right at nightfall – which can be as early as 5:30pm or so in the winter – and then wake up at Hasot. Therefore, while there are those (such as the "Kollel Hasot" program) who sleep during the first part of the night and then rise before Hasot, for most people it is more proper to learn at night and then go to sleep.

The Rambam, in Hilchot Talmud Torah (3:12), writes that one cannot achieve success in Torah learning if he learns in a relaxed manner, and only when learning is convenient and comfortable. Like anything else in life, a person excels only through persistence, diligence, and hard work. "Dabbling" in Torah will not result in Torah scholarship – just like "dabbling" in any other field will not lead to mastery or excellence in that field. There are no shortcuts to achievement in Torah study. Rav Mordechai Gifter (1915-2001), Rosh Yeshiva of the Telz Yeshiva in Cleveland, would say that a lot of students want to learn the entire Shas in one night – and also manage to sleep eight hours that night…and to learn while sipping soda… Quite obviously, this is not how it works. A person can succeed in Torah learning only if he is prepared to put in the time, work and effort, and to learn even when conditions are far less than ideal. This includes learning even when one feels tired. Although a person should certainly sleep as much as he needs, he should ensure to use the rest of his time for Torah learning, and not for sleeping beyond what he needs for his physical and emotional wellbeing. Many sources emphasize the particular importance and value of learning Torah during the nighttime hours. In fact, the Gemara (Erubin 65a) states explicitly that the nighttime period was designated specifically for Torah learning. And the Rambam writes in Hilchot Talmud Torah (3:13): "Even though it is a Misva to study both during the day and at night, it is only at night that a person acquires the majority of his wisdom. Therefore, whoever wishes to merit the "Crown of Torah" should be careful with all of his nights, not wasting even one of them on sleep, eating, drinking, idle chatter, or the like—rather, [spending them] in the study of Torah and words of wisdom." The Rambam concludes: "And any house in which the words of Torah are not heard at night will be consumed by fire." If one's "fire" – his passion, his excitement and energy – is directed somewhere else other than Torah, then his home runs the risk, Heaven forbid, of being consumed by fire. The Torah tells (Bereshit 28:11) that when Yaakob was leaving Eretz Yisrael, and he reached the site where the Bet Ha'mikdash would be built, he went to sleep ("Va'yalen Sham"). The Midrash comments that Yaakob slept there – but did not sleep at all during the fourteen previous years, which he spent learning Torah in the yeshiva of Shem and Eber. The commentators explain that this cannot mean that he literally remained awake for fourteen years. Rather, it means that during that period, Yaakob never actually went to sleep in a bed. When he needed to, he put his head down, or found a place to lie so he could get the small amount of sleep that he needed. In order to achieve in Torah learning, one must be prepared to sacrifice physical comfort, and to keep his sleep to a minimum. A different passage in the Midrash tells that King David would go to sleep at nightfall, but he kept a musical instrument by his bedroom window, that served as a kind of "alarm clock." At Hasot (midnight), the wind would blow the strings, producing music, and David would wake up to learn Torah. The Yeser Ha'ra (evil inclination) would try to convince him to go back to sleep, saying that kings normally enjoy the luxury of sleeping late, as they do not have to rise early for work like the commoners. But David would ignore the Yeser Ha'ra and spend the rest of the night engrossed in Torah study. The Gemara (Sukka 26b) instructs that if a person needs to sleep during the day, he should sleep for only a brief amount. Elsewhere (Erubin 65a), the Gemara relates that Rav Hisda's daughter asked why he slept so little, and he replied that soon – after his passing – he would have plenty of time for sleep… Our limited time here in this world should be used productively, and not wasted on excessive rest and relaxation. The Midrash Tanhuma (Parashat Noah, 3) warns that in order to succeed in learning the intricate material of the Torah She'be'al Peh, one cannot aspire to wealth and luxuries; the only way to excel in Torah learning is by sacrificing physical and material comforts. Similarly, Tana De'beh Eliyahu Zuta (14) warns that excessive eating and sleeping leads to "poverty" in the area of Torah knowledge. Normally, when a person stays up late at night and sleeps only the minimum that he requires, he is likely to appear the next day pale, drained, and bleary-eyed, and might not be very pleasant to look at. However, the Gemara (Hagiga 12a) promises that if a person spends his night learning Torah, Hashem "casts a cord of Hesed" over him. This means that he will have a certain "charm" the next day, earning people's admiration and favor despite his fatigue. In a different passage (Sanhedrin 71b), the Gemara teaches that when the righteous sleep, they and the entire world suffer a loss. As the Sadikim spend their time productively, involved in meaningful pursuits that benefit them and the entire world, they and the world lose as a result of the time they spend sleeping. (Conversely, then, when the wicked sleep – and thus are not engaged in their sinful behavior – they and the entire world benefit from their inactivity.) The Gemara in Masechet Menahot (110a) teaches that scholars who spend their nights learning Torah are considered as though they offer sacrifices in the Bet Ha'mikdash. And in Masechet Tamid (32b), the Gemara states that if a person learns Torah at night, the Shechina accompanies him wherever he goes. The Talmud Yerushalmi (Ta'anit 3a) cites Rav Ada Bar Ahaba as avowing that he never slept an entire night, as he always rose early to learn Torah. The Reshit Hochma ( Rabbi Eliyahu de Vidas, 1518–1587) writes that when one learns Torah at night, he is not seen; his study is private, without publicity and fanfare, and this lends it a very special quality. Since he learns secretly, he is worthy of having the hidden secrets of the Torah revealed to him. An especially stern passage appears in Abot De'Rabbi Natan (29:3), warning that if a person is awake at night and not involved in Torah learning, "he would be better off had he been strangled at birth." Rabbenu Yona (Spain, 1200-1263) writes that if a person stays awake at night learning Torah, then he obviates the need for Yisurin (punishments). Since he subjects himself to the discomfort of remaining awake to learn Torah, this counts for whichever kinds of suffering he needs to experience. This is alluded to by the verse in Tehillim (94:12), "Ashreh Ha'geber Asher Teyaserenu Y-ah U'mi'Toratecha Telamedenu" – "Fortunate is the man whom G-d punished, and teaches him from his Torah." This can be read to mean that a person is fortunate if he receives his punishments by immersing himself in intensive Torah learning, exerting hard work and effort. Rabbenu Yona further notes that Moshe Rabbenu did not sleep at all throughout the forty days he spent atop Mount Sinai receiving the Torah – setting an example of minimizing sleep for the sake of Torah learning. If, Rabbenu Yona adds, a king invited someone to his treasury to collect as many riches as he could for a specific period of time, this man would certainly not sleep at all during that time, and would use every moment he could to collect riches. We, too, should use as much of our limited time in this world as we can for Torah learning, collecting spiritual "riches," rather than waste our time indulging in physical comforts. Rav Besalel Ashkenazi (Israel, 1520-1592) writes that in his youth, he spent his nights engaged in Torah study, often learning throughout the night without sleeping. He also occasionally skipped meals. It was through this sacrifice of physical comforts for Torah learning that he achieved Torah scholarship. The Reshit Hochma writes that his esteemed mentor, Rav Yosef Taychik (1465-1546), did not sleep in a bed for forty years, and would instead sit on an elevated piece of furniture with his legs dangling, such that he would not stay asleep for an extended period. He rose every night at midnight and spent the rest of the night learning Torah. And a disciple of Rav Yehonatan Eibshutz (1694-1764) testified that throughout the years he spent learning under him, Rav Yehonatan never slept in a bed, and instead dozed for brief periods in his chair. Rav Chaim Brim (Jerusalem, 1922-2002) related that the Hazon Ish (Rav Abraham Yeshaya Karelitz, 1878-1953) was once found sleeping on his bed in the wrong position – with his feet on the side where the head was supposed to be. The people told him to turn around, and he said, "If I had the strength to turn myself around, I would learn another Tosafot." The Hazon Ish continued learning Torah until he had no strength left, not even to turn his body around. Rav Haim Palachi (Turkey, 1788-1868) wrote that if a person could see into the future, to the time when he would be in the grave, and understand the extent of the regret he would experience for not having used his time properly, he would never waste time, and he would minimize his sleep in order to spend more time learning Torah. Rav Palachi added that a person who rises at midnight to learn Torah earns the status of a "friend" of Hashem and of the Nation of Israel, and he will be spared punishments that befall the rest of the world. The Reshit Hochma notes that when rising at midnight to learn Torah, one should be driven solely by his genuine love for Hashem, and not by any ulterior motives. Only if his intentions are pure will he reap the precious rewards for learning Torah at night. The Reshit Hochma says that as a teenager, he devoted himself entirely to Torah study, engaging in virtually no other activities. The Peleh Yoetz (Rav Eliezer Papo, 1785-1828) urges us to train ourselves to sleep fewer hours and to learn Torah even when we feel drowsy, in order to maximize the amount of time we have to devote to Torah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses the great value of learning Torah in the predawn hours, adding that one's intentions should be for the sake of Hashem, and not to earn reward. The Tchebiner Rav (1881-1965) had the practice on Shabbat afternoons of testing schoolchildren on their Torah studies. One Shabbat afternoon, a boy knocked on his door, but there was no answer, as the Rabbi was sleeping. The youngster continued knocking until the Rabbi answered. The Rabbi gently told the boy that if nobody answers the door on Shabbat afternoon, this usually means that the people in the home are asleep. "I didn't think that the Rabbi slept on Shabbat afternoon!" The Tchebiner Rav committed to never sleep again on Shabbat afternoon, acknowledging that this was the expectation of a sage of his stature. From all these sources, we see the importance of learning Torah even when one feels tired, and that we must try to push ourselves to achieve to the best of our ability rather than spend our free time relaxing and learning only when it is easy and convenient.

The Mishna at the end of Masechet Menahot (110a) teaches: "Ehad Ha'marbeh Ve'ehad Ha'mam'it, U'bilbad She'yechaven Libo La'Shamayim" – "Whether one does much or one does little, as long as he directs his heart toward Heaven." The point made by the Mishna is that the most important factor is not the amount that one actually manages to accomplish, but rather the extent to which he maximizes his potential and does his best. A person who is able to learn six hours a day is not necessarily greater than a person who is able to learn just one hour day, as these two individuals might face very different circumstances. If the first individual learns for six hours but has the ability to learn even more, whereas the second only has an hour for learning and takes full advantage of that hour, then the second is greater than the first. This is true also of scholarly achievement, charity, Hesed, community involvement, and so on. Not everyone is in the position to do the same amount. Every individual has his unique set of strengths, weaknesses, talents, struggles, challenges and circumstances, and no two people's expectations are thus exactly alike. The most important thing is "She'yechaven Libo La'Shamayim" – that one sincerely invests the greatest effort that he can and achieves to the very best of his ability. Hacham Ovadia Yosef noted that the word "Leb" ("heart") consists of the letters Lamed and Bet. These two letters are preceded by the letters Kaf and Alef – which spell the word "Ach" ("only"), and are followed by the letters Mem and Gimal – which spell the word "Gam." Now the Gemara teaches us that the word "Ach" implies a "Mi'ut," an exclusion, and when it appears in the Torah in the context of a Halacha, it indicates that something is excluded from the law in question. Conversely, the word "Gam" implies a "Ribui," an extension, that the law includes something that we might not have expected it to. The word "Leb" is thus "surrounded" by both "Marbeh" and "Mam'it," by an allusion to a large amount and an allusion to a smaller amount. This reinforces the notion that the most important thing is the heart, one's sincerity, one's genuine quest for excellence and devoted efforts to do the most he can. This – and not the bottom-line result – is what matters to Hashem and what should matter to us.

King Shlomo teaches us in the Book of Mishleh (3:6), "Be'chol Derachecha Da'ehu" – "Know Him in all your ways." The Rambam explains this to mean that we are to serve Hashem even in our ordinary "ways," while tending to our physical and material needs, and conducting our day-to-day affairs. Religion is not reserved for the realm of the sacred; it is not observed only when we pray, learn Torah, and perform Misvot. Even when are involved in ordinary, mundane activities, we are to serve G-d by engaging in these activities for the sake of Abodat Hashem (the service of G-d). We are to care for our bodies, and work to earn a living, not as ends unto themselves, but rather for the purpose of enabling us to serve Hashem. If we eat to maintain our health and strength so that we can learn Torah and observe Misvot, then we in essence turn our calories into Misva calories; we transform the mundane act of eating into a sacred act. This is true also of sleeping, exercising, earning a living, and even reasonable amounts of recreation. If we engage in these activities with the intention of maintaining our physical and emotional wellbeing so that we can serve Hashem, then we infuse these activities with holiness, and they become part of our Abodat Hashem. The converse, however, is also true. If we fail to use our free time for Torah learning and other sacred endeavors, then this shows that our mundane affairs are not conducted for the sake of Hashem. If a person does not spend meaningful amounts of time learning Torah during the workweek, this might be justified if he truly has no free time for learning due to the pressures of his profession or business – but only if he uses the free time that he does have for Torah learning. If a person does not spend time on Sunday or on his other free days learning Torah, then this undermines his excuse for not learning Torah during the week. Some have explained in this vein the Mishna's teaching in Pirkeh Abot (4:10), "Im Bitalta Min Ha'Torah, Yesh Lecha Betelim Harbeh Ke'negdecha" (literally, "If you neglected Torah, there are many 'neglects' equal to yours"). This could mean that if a person wasted time that he could have used for Torah study, then he is held accountable also for "Betelim Harbeh Ke'negdecha" – lots of other wasted time. The times which he could have legitimately claimed to be unavailable for Torah learning could no longer be excused, since he does not properly use the time that he does have available for Torah learning. It is only when we utilize our free time for Torah learning that our mundane affairs can be considered part of our Abodat Hashem, as they are conducted for the sake of our service of G-d. Rav Shmuel Pinhasi (contemporary) found an allusion to this concept in a verse in Tehillim (75:3): "Ki Ekah Mo'ed Ani Mesharim Eshpot" (literally, "When I take a festival, I judge justly"). On Hol Ha'mo'ed, when a person takes time off from work, the way he spends his time reveals his priorities. If he fails to use the time for Torah learning, then he will be judged for all the time that he did not learn with the excuse that he was busy working. Working for a living is considered sacred if a person properly utilizes the time when he does not need to work, thereby showing that he works for the sake of serving Hashem, to enable him to learn Torah. But if a person fails to learn Torah when he does not need to work, then the time he spent working can no longer be regarded as sacred, as he demonstrates that this is not his objective.

G-d created the human body in such a way that it requires rest, and cannot function properly without a significant period of sleep each night. In His infinite wisdom, G-d determined that it is preferable for human beings not to have the ability to continuously work and tend to their affairs without ever resting. One explanation for this decision is that Hashem mercifully granted us the opportunity to "reset" after a difficult, challenging or upsetting day. When a person feels disappointed or pained, a good night's sleep allows him to begin fresh the next morning, to experience a new start, so that the failures or misfortunes of the previous day no longer discourage him and he can approach the new day with vigor and positivity. Another explanation is that the person's Neshama (soul) receives an "upgrade" every night when he sleeps. During sleep, Hashem cleanses the soul and returns it in the morning in better condition than it had been when the person went to sleep. We might say that we have our souls "serviced" every night, and this is the great benefit of sleep. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that it is a mistake to think that sleeping is always beneficial for the body. Sleeping excessively, more than the body needs, is actually detrimental to one's health. This has been confirmed by modern medicine. Therefore, one should sleep only as much as he needs and no more. Of course, one must also ensure not to sleep less than the body needs in order maintain its strength. But after one sleeps a reasonable amount, he should use the rest of his time for Torah study. The Ben Ish Hai also writes that there are certain times when it is recommended to stay up late learning Torah – such as on Thursday nights, the night before Rosh Hodesh, during Elul and the Aseret Yemeh Teshuba, and during the weeks of Shobabim in the winter. Some people sleep only four-and-a-half or five hours a night on these occasions, and the Ben Ish Hai writes that the extra time devoted to the soul compensates for the lost time of sleep. The Rambam taught that one should sleep eight hours a night in order to maintain his physical wellbeing. He should then spend eight hours working for a living, and the other eight hours learning Torah. Some found an allusion to this concept in the verse in Iyob (3:13), "Yashanti Az Yanu'ah Li" ("I have slept, and then I experience rest"). The word "Az" in Gematria equals 8, and thus "Yashanti Az" subtly refers to the eight hours that one should sleep each night. Another allusion is the passage in our Shabbat prayers, "Az Tasliah Et Derachecha" ("Then shall you succeed in your paths"), indicating that sleeping "Az" – eight hours – brings success. There were great Sages who slept less than eight hours. The Vilna Gaon (1720-1797), for example, is said to have slept only two hours a night. And Rav Zalman of Volozhin (1752-1799)– one of the Vilna Gaon's most illustrious disciples – slept just fours a night. It is told that Rav Zalman was once asked about the verse, "Yashanti Az Yanu'ah Li," which alludes to eight hours of sleep, and he replied that the world "Li" at the end of the verse in Gematria equals 40. This verse thus instructs that one should sleep eight hours out of every forty-eight hours, or four hours a night… The Tiferet Yisrael (Rav Yisrael Lifshitz, Germany, 1782-1860) distinguished between different ages, stating that until the age of 50, when people are generally more physically active, one should sleep eight hours each night, whereas after 50, less sleep is needed. In any event, it is generally accepted that most people should sleep between six and eight hours a night. The most important thing is to use one's time constructively the rest of the day. When we look at our daily schedules, we will find that many of us sleep less than the eight hours recommended by the Rambam, and yet most of us fail to learn even close to the eight hours that he urges us to learn. It is true that much of our time is spent working, commuting, and tending to our families. Unfortunately, however, much of the other time is being consumed by vanity and wasteful pursuits, particularly screentime. It is critically important for us to refrain from wasting time, to make sure to get enough sleep and to care for our physical wellbeing, but to use the rest of the time as constructively as possible.

The Gemara (Bava Mesia 23b) establishes that a Torah scholar is permitted to speak untruthfully in regard to three matters, one of which is "Masechet." Rashi explains that if a scholar is asked whether he has thoroughly studied a certain Masechet, he is permitted to untruthfully answer in the negative in order to avoid sounding boastful about his proficiency. The Gemara's teaching, then, instructs that when necessary, one is allowed to distort the truth for the sake of humility, in the interest of concealing one's achievements. Both humility and honesty are critically important religious values, but sometimes they might clash. And when they do, the value of humility overrides honesty, and one may untruthfully deny his accomplishments in order to remain humble. Interestingly, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) noted that not everyone accepts this interpretation of the Gemara. The Rambam understood the Gemara to mean that a scholar can dishonestly deny having learned a Masechet to avoid being questioned about that Masechet. If a scholar fears that he will be asked about a certain Masechet and then suffer embarrassment when he is unable to answer questions about the topic, then Halacha allows him to avoid embarrassment by saying that he had not yet studied the material. According to the Rambam's reading of the Gemara, it does not provide a source for allowing dishonesty in the interest of humility. Regardless, the Hida brings a different source – the story told in the Gemara (Ketubot 77b) of Rabbi Yehoshua Ben Levi's encounter with Rabbi Shimon Bar Yohai in Gan Eden. Rabbi Shimon asked Rabbi Yehoshua if a rainbow ever appeared in the sky during his lifetime, and Rabbi Yehoshua Ben Levi said that indeed it did. A rainbow is an inauspicious sign, indicating G-d's anger, that He considered bringing another flood, and so it does not appear in the lifetime of especially pious Sadikim whose merit sustains the world. Rabbi Yehoshua Ben Levi was indeed on this unique level, and a rainbow never appeared during his lifetime, but he answered in the affirmative in the interest of humility. This shows that it is permissible to speak untruthfully for the purpose of concealing one's achievements. Others cite the Yosef Ometz (by Rav Yosef Yuzpa, Germany, 1570-1637) as advancing a different line of reasoning. Halacha famously allows distorting the truth for the sake of peace. If being precisely truthful will cause tension or hostility between people, then the value of maintaining harmony supersedes the value of honesty, and it is preferable to speak imprecisely. The Yosef Ometz reasoned that this can be applied also to humility, because arrogance causes tension to the soul. An arrogant person is at odds with himself, whereas the humble person is at peace with himself. Therefore, the rule allowing dishonesty for the sake of peace can be extended to allow speaking dishonestly for the sake of maintaining humility, as maintaining humility means maintaining inner peace. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Ben Yehoyada (Bava Mesia 23b), suggested a different proof, from the story told in Masechet Baba Batra (8a) about Rabbi Yonatan falsely denying his scholarly achievements. However, the Ben Ish Hai then refutes this proof, noting that in that story, Rabbi Yonatan needed to speak untruthfully to avoid deriving benefit from his scholarly status. As it is strictly forbidden to use one's Torah scholarship for personal gain, it was necessary for him to falsely deny his credentials, and so this does not prove that one may do so in the interest of humility. Nevertheless, Halacha indeed allows one to falsely deny his spiritual and scholarly achievements for the sake of humility. It is worth adding in conclusion that as important as it is to be humble, and to conceal one's achievements, it is equally important to strive for greatness so that one has something to hide. Indeed, it is no coincidence that Moshe Rabbenu is described as the humblest of all men – precisely because he was the greatest of all men. It is because he had what to be humble about – more than any other person in world history – that he was able to excel in humility by concealing his greatness. The Sages famously explain that G-d chose to give the Torah specifically on a relatively low mountain – Mount Sinai – as opposed to the taller mountains in the region, in order to teach us the importance of humility in Torah study and practice. The Sefat Emet (Rav Yehuda Aryeh Leib Alter of Ger, 1847-1905) noted that although G-d wanted to teach us humility, He decided to give the Torah on a mountain, and not in a valley, or a canyon. The reason, the Sefat Emet explains, is because Hashem wants us to strive for great heights, to achieve greatness, to excel to the very best of our ability, to rise like a mountain – but while maintaining our humility. This is the symbolism of Mount Sinai – a mountain that extends into the air, but not as high as other mountains, showing us that we are to strive for excellence while concealing our accomplishments rather than putting them on display.

One should strive to perform Misvot humbly and discreetly, without publicizing the religious act or making a spectacle of himself. In fact, the greatest Sadikim are "Sadikim Nistarim" – "concealed" Sadikim whose piety is not discernible, whom people view as ordinary laymen. There is great value to Misvot fulfilled in private, without anyone knowing about it. Conversely, the Rabbis of Mussar warn of the severity of performing Misvot for the sake of impressing people and drawing attention to oneself. Based on the comments of the Hobot Ha'lebabot (Rabbenu Bahya Ibn Pakuda, Spain, d. 1120), they warn that performing Misvot for publicity could be even graver than idol-worship. When a person performs a Misva to earn people's admiration, then he is serving himself, not G-d – and this is a grievous sin akin to idolatry. We must always remember that the objective of Misvot is to bring glory and honor to Hashem, and not to bring glory and honor to oneself. Some Rabbis taught that when a person receives praise and compliments for a Misva which he performed, then Hashem sends angels to bring his reward, instead of rewarding him directly. The angels delivering the reward are exposed to the risk of sabotage by the prosecuting angels who deny the individual's worthiness, and so the reward is not certain to materialize. By contrast, people who fulfill Misvot in an invisible manner, hidden from view, become "invisible" to the prosecuting angels, and cannot be harmed by them. Indeed, there are stories of "hidden" Sadikim, who kept their piety secret, and actually became invisible, unseen by those who were trying to harm them. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if a person receives praise for a Misva or for his good qualities, he should immediately remind himself that he has yet to accomplish even a fraction of what he is meant to accomplish. He should recognize, first and foremost, that a lot of the praise people give is false flattery, spoken to earn his favor. And even if it was spoken sincerely, he should remember that he has so much more to do. Even Abraham Abinu, as great as he was, said about himself, "I am but dust and ash" (Bereshit 18:27). King Shlomo teaches us in Mishleh (27:2), "Yehalelucha Zar, Ve'lo Picha" – "Let others praise you, but not your mouth." Even if other people give us praise, we should refrain from giving ourselves praise, and should instead humbly acknowledge our imperfections and how much better we can be. Unfortunately, in our day and age, people expect their good deeds to be noticed and praised, instead of feeling content knowing that they did a Misva. The desire for attention and compliments calls the person's sincerity into question, and could undermine the value of the Misva which he performed. If a person takes upon himself a fast, for example, he should keep it private and not tell anyone about it. A fascinating story is told of Rav Yaakob Kuli (Turkey, d. 1732) who decided to observe a three-day fast, for a full 72 hours. Toward the very end of the fast, with only about one hour left, he was with somebody who was drinking coffee and offered him some. Rav Yaakob agreed to drink the coffee, breaking his fast which he had nearly completed, in order not to disclose his piety. If a person wishes to accept upon himself a certain stringency, he must try to conceal it. People often use stringency as a way to showcase themselves, to put themselves on display, to make themselves appear more religiously committed than others. This undermines the value of an otherwise admirable religious practice. It is also not uncommon for people to use stringencies as a way of "upstaging" their Rabbi, of pretending that they are more devout than he is. They choose to observe a certain stringency that he does not observe and then make a point of telling him about it, thus presenting themselves as more religious. This is not only very disrespectful, but also the diametric opposite of the kind of humility and sincerity with which Misvot are to be performed. The Mishna in Pirkeh Abot (1:13) warns very sternly, "U'd'ishtamash Be'taga Halaf" – one who uses Torah as a "crown" for glorifying himself deserves to be eliminated from the world. I am reminded of the time when, many years ago, before it was common for married men to wear Tefillin Rabbenu Tam, a regular fellow started putting on Tefillin Rabbenu Tam in front of everyone in the Deal Synagogue. Rav Yom Tob Yedid reprimanded him, noting that even the great Rabbis of Halab (Aleppo, Syria) would not put on Tefillin Rabbenu Tam in the synagogue; they wore it in the privacy of their home, so as not to publicize their observance of this admirable measure of piety. Another example of this mistake is when a person walks into shul in the morning with a towel around his neck, publicizing the fact that he went to the Mikveh before praying. If he were really sincere in his desire to achieve purity, then he would not need to draw attention to himself by wearing a towel. This applies also to the way we pray in the synagogue. A person should not pray in an unusual manner, swaying and throwing his hands around, turning his emotions into a public display. It is told that Rabbi Akiba would be standing at the end of his prayer in a different part of the room because he moved so much while praying – but this was only when he prayed at home. In public, one must not do anything unusual that would attract attention. The Peri Megadim (Rav Yosef Teomim, 1727-1792) notes that refraining from public displays of religiosity helps one avoid scorn and derision. One of the difficult obstacles that arise when people seek to grow in their religious observance is the ridicule that they hear from their peers. If one keeps his religious growth private, he is not subject to the scorn of cynical onlookers who seek to discourage him. Moreover, private endeavors are more likely to succeed and endure. The first Luhot (tablets) which Hashem gave to Moshe were shattered soon afterward – in response to the sin of the golden calf – whereas the second lasted forever. The Sages noted that the first Luhot were given as part of a public spectacle, whereas the second Luhot were given to Moshe privately, in quiet – and so the second Luhot endured. An important exception to this rule is religious observance in the presence of one's children. It is crucially important for children to see their parents' religious devotion so they learn from their example. The Torah says in the Book of Debarim (29:28), "Ha'nistarot L'Hashem Elokenu, Ve'ha'niglot Lanu U'l'banenu Ad Olam" – "The concealed matters are for Hashem our G-d, whereas the revealed matters are for us and our children, for all time." This has been explained to mean that everything we do for Hashem should be "Nistarot" – kept hidden, except that "Lanu U'l'banenu," with respect to our role as parents educating our children, our deeds should be "Niglot," revealed, open for them to see, so they can learn how to properly serve Hashem. Ultimately, of course, the most important factor is one's sincerity. The goal of every Misva act must be the pure service of Hashem, and connecting to Him to the best of one's ability, without any ulterior motives.

The Hafetz Haim, toward the beginning of his Bi'ur Halacha, references the comments written by the author of the anonymous Sefer Ha'hinuch, in the introduction to that work. There the author lists the six "Misvot Temidiyot" – "constant" Misvot, which one can always fulfilled at any moment of any day simply by thinking certain things. These Misvot apply at all times, and involve certain thoughts, giving us the opportunity to earn credit for Misvot at any time. Elsewhere in his writings – in his Shemirat Ha'lashon – the Hafetz Haim advises us to fulfill these Misvot after the morning Shaharit prayer, before eating breakfast. These six Misvot are: The belief in Hashem's existence, that there is a Creator. The belief that there is no other deity besides the Almighty. The belief that G-d is one, a singular entity, and does not consist of multiple parts. Ahabat Hashem – love of G-d. The Rambam writes that one arrives at genuine love of Hashem by contemplating the vastness and intricacy of the natural world, the majesty of creation, how everything is perfectly designed. Additionally, one can arrive at Ahabat Hashem by thinking of Hashem's kindness, of how much Hashem has given him and continues giving him each and every moment of every day, despite his unworthiness. Twice each day, we recite Shema, in which we make reference to this Misva – "Ve'ahabta Et Hashem Elokecha" ("You shall love Hashem your G-d"). Now the Gemara (Berachot 14b) teaches that one who recites Shema without wearing Tefillin is considered giving "false testimony," as though he does not believe the words he speaks, because the text of Shema contains the command to wear Tefillin. The Sefer Haredim (Rav Elazar Ezkari, Safed, 1533-1600) writes that by the same token, if one does not work to fulfill the Misva of Ahabat Hashem, then he is guilty of giving "false testimony" each time he recites Shema and mentions this obligation. Fear of G-d. This Misva incorporates two different levels of fear. The first and more basic level is the fear of retribution, recognizing that we are held accountable for our conduct and Hashem punishes those who disobey Him. The higher level of fear, known as "Yir'at Ha'romemut," refers to what we might call reverence, feelings of awe as we recognize Hashem's infinite power and greatness. The final of the six "constant" Misvot is the command of "Ve'lo Taturu Ahareh Lebabchem Ve'ahareh Enechem," which forbids harboring illicit thoughts and looking at inappropriate sights. Many people mistakenly disregard the severity of this prohibition, figuring that without acting upon their lustful thoughts, and just by looking at inappropriate sights, they are not doing anything wrong. This is wrong. The Torah forbids even looking at forbidden sights because the process of sin begins when a person sees something alluring, which then arouses temptation in the heart that can likely lead to illicit behavior. And the Rambam, in Moreh Nebuchim, writes that in a sense, thinking sinful thoughts is even worse than sinful action, because sinful thoughts corrupt the mind, the loftiest and most important part of the human being. Moreover, a sinful act is finite, occurring over the course of several brief moments, whereas sinful thoughts can remain in one's mind for lengthy periods of time. The Hafetz Haim warned that if one does not guard his eyes during his lifetime, his soul will experience blindness in the next world. This notion is developed further by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who writes that the soul has eyes just as the body does. After a person's soul departs, the soul will experience the ultimate pleasure – beholding the glory of the Shechina (divine presence). However, in order to experience this pleasure, the soul needs good "vision," and the quality of the soul's vision depends on whether the individual had properly guarded his physical eyes against forbidden sights during his lifetime. Of course, guarding the eyes has become an especially difficult challenge in our generation. A person may not, however, simply give up. One must make every effort he can to guard his eyes, and, at very least, must avoid places where the challenge becomes even greater. One must also recognize that every successful avoidance of forbidden sights is exceedingly valuable, and cherished by the Almighty. And, even if one has failed repeatedly in this regard, he must believe in Hashem's compassion and recognize the power of Teshuba. Hashem lovingly welcomes and accepts our efforts to improve, regardless of our failures in the past. Returning to the Hafetz Haim's comments in Bi'ur Halacha, he writes there that consciously observing these six Mivot – thinking about the required beliefs about Hashem, feeling love and fear, and avoiding improper thoughts and sights – is a way to fulfill the verse, "Shiviti Hashem Le'negdi Tamid" – "I have placed G-d opposite me, constantly" (Tehillim 16:8). One can have G-d on his mind at all times by making an effort to fulfill these Misvot whenever he can over the course of the day. Incidentally, there is a custom observed by many to have a Sofer (scribe) prepare for them a special piece of parchment with this verse – "Shiviti Hashem…" – written on top, and beneath it an image of a Menorah with Kabbalistic text. This is kept in the Siddur, with the top protruding from the Siddur, so the individual always sees this verse during the prayer service and thus remains focused on Hashem. Others have similar texts written with certain Names of G-d, for the same reason. The Mishna Berura warns, though, that one must ensure to properly care for these pieces of parchment and to see to it that they do not fall to the floor. Many congregations have the custom of prominently featuring the verse of "Shiviti Hashem" in large letters on the wall of the synagogue.

Yir'at Shamayim – the awareness that Hashem is watching us at all times, and sees everything we do – does not come naturally. Since we do not directly perceive Hashem with our senses, it is difficult to live with this awareness. This is something that requires work and a conscious effort. One of the important things we can do to help ourselves develop Yir'at Shamayim is to pray for it. The Gemara (Shabbat 156b) relates that Rav Nahman Bar Yishak's mother was informed by astrologers that her child would grow to become a criminal. She immediately ensured that he would never go about bareheaded, and she instructed him to regularly pray to be saved from the Yeser Ha'ra (evil inclination). Sure enough, the Gemara in Masechet Sota (49b) cites Rav Nahman Bar Yishak as testifying about himself that he possessed Yir'at Shamayim. This was, undoubtedly, due at least in part to his impassioned prayers for Yir'at Shamayim. The Maharsha (1555-1631) explains that although the Talmud (Berachot 33b) teaches, "Everything is in G-d's hands, except for the fear of G-d," implying that G-d does not help us fear Him, nevertheless, one who sincerely strives for Yir'at Shamayim can certainly pray for Hashem's assistance. If Hashem sees that a person has made the decision to try to live with Yir'at Shamayim, and beseeches Him for help, then He will assist that person. Indeed, we pray in Birkat Ha'mazon, "Ha'Rahaman Hu Yita Torato Ve'ahabato Be'libenu Ve'tiheyeh Yir'ato Al Panenu Le'bilti Neheta" – "The Merciful One shall plant in our hearts the love of His Torah and the love of Him, and the fear of Him shall be upon our faces so that we do not sin." At several points during the prayer service, too, we ask Hashem to help us in our quest for Yir'at Shamayim so we conduct ourselves properly at all times. It is also critically important to pray for one's children to have Yir'at Shamayim. Rav Haim Soloveitchik of Brisk (1853-1918) said that a boy's level of Torah learning depends on how often his father studies Torah with him, and his level of Yir'at Shamayim depends on how many tears his mother sheds while praying for his Yir'at Shamayim during candle lighting on Friday evening. Additionally, many great Rabbis gave us "tips" and strategies for developing our fear of G-d. The Yafeh La'leb (Rav Rahamim Nissim Yishak Palachi, Turkey, 1813-1907) writes that we can help engender Yir'at Shamayim within ourselves by regularly saying "Be'ezrat Hashem" – "with G-d's help" – before we proceed to do something. The more we remind ourselves that nothing we try to do can succeed without Hashem's assistance, that He is with us at all times helping us to do all that we need to do, even simple tasks, the more aware we will be of His continuous presence. Rav Yisrael Bitan cites from a wide range of sources fifteen "Segulot" that help one attain Yir'at Shamayim: 1) Looking up to the sky, to heighten our awareness of Hashem. 2) Looking at one's Sisit. 3) Reciting the verses in the Book of Debarim about Yir'at Shamayim (10:12-13) while wearing Tefillin Rabbenu Tam. 4) Learning Torah while wearing Tefillin Rabbenu Tam. 5) Spending a good deal of time in the synagogue. 6) Exercising care to avoid all kinds of forbidden speech. 7) Always seeking peace and promoting peace, while avoiding conflict and fights. 8) Ensuring to fulfill the Misva of standing in honor of the elderly and of Torah scholars. The Arizal noted that right after the Torah commands us to stand to honor the elderly and the scholars, it adds, "Ve'yareta Me'Elokecha" – "You shall fear your G-d" (Vayikra 19:32), indicating that fulfilling this Misva helps one develop Yir'at Shamayim. The Gemara (Berachot 28a) tells that when Rabbi Zera grew tired, and was unable to learn Torah, he would stand by the entrance to the study hall, explaining that when the Rabbis would pass by, he would stand in their honor and thereby receive reward. The Hida (Rav Haim Yosef David Azulai, 1724-1806) explained that Rabbi Zera certainly did not fulfill Misvot for the sake of earning reward. However, he was saying that by fulfilling the Misva to honor the Torah scholars, he would be rewarded with Yir'at Shamayim, and this is how he could continue developing himself spiritually when he lacked the strength to learn Torah. 9) Picturing in one's mind the Name of "Havaya" punctuated with the vowels of the word "Yir'a." 10) Regularly studying Torah. 11) Conducting oneself with humility at all times. 12) Having the works of the Rambam in one's home. 13) Regularly studying the Tur, the Bet Yosef, and the Shulhan Aruch. 14) Eating Shabbat meals with the specific intention of giving honor to the Shabbat. 15) Speaking sparingly, and spending periods of time in silence. When we are with great people, we feel somewhat uncomfortable and therefore speak little, afraid that we might say something inappropriate or foolish. Therefore, we should accustom ourselves to avoid excessive speech, sensing that we are in the presence of the Almighty. I would humbly add another piece of advice – to study the works of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). His works are written in a very unique style, in a way that engenders a great deal of excitement for every topic he writes about. Regularly studying these precious books can help inspire us and inject us with Yir'at Shamayim. It is told that Rav Nahman of Breslav (Ukraine, 1772-1810) would spend some time each day outdoors, alone, speaking to Hashem, thanking Him for all his blessings, expressing all his needs, concerns and wishes, and asking for His assistance. This, too, is a very effective way to develop Yir'at Shamayim – taking some time each day to speak to Hashem in our own words, without a fixed text, as though He is right in front of us, expressing our feelings of gratitude as well as our fears, our needs and our wishes. These regular "meetings" help us remain conscious of His ongoing presence in our lives. One of the most important strategies for developing and maintaining Yir'at Shamayim is ensuring to be in good company, with likeminded individuals who share our religious values and our religious commitment. We are profoundly influenced by our surroundings, and so the more time we spend with G-d-fearing people, the more likely we are to be G-d-fearing ourselves. Furthermore, Rav Chaim Soloveitchik would advise people to have a close peer, a confidant, with whom to discuss matters related to Yir'at Shamayim and work together to think of practical measures to help them live with genuine fear of Hashem.

The Rama opens his glosses to the Shulhan Aruch by citing a passage from the Rambam's Moreh Nebuchim about the importance of maintaining awareness of Hashem's watchful eye. Knowing that Hashem is always watching us, wherever we are, will naturally bring us Yir'at Shamayim (fear of Heaven), which will, in turn, help ensure that we avoid wrongdoing, even when we feel tempted to sin. This concept is stated very clearly in a famous Mishna in Pirkeh Abot (2:1) which teaches: "Look at three things and you will not come upon sin: Know what is above you – a watchful eye and a listening ear, and that all your deeds are written in a book." The most basic thing we can do to avoid wrongful conduct, to overcome spiritual challenges and withstand sinful lures, is to live with a constant awareness that Hashem sees everything we do. In fact, this was the primary message that the religious leaders would convey to the people in times of crisis to inspire them to perform Teshuba (repentance). The Mishna in Masechet Ta'anit (15a) says that when a public fast day was declared on account of a crisis, such as a drought or plague, the townspeople would assemble and their spiritual leader would speak to them "Dibreh Kibushin." Rabbenu Hananel (Tunisia, d. 1050) explains the word "Kibushin" to mean "concealed," and writes that the leader would reveal the people's hidden sins. This seems very difficult to understand, as it works off the assumption that the town's Rabbi had prophetic insight and knew which sins the people committed in private. The Elya Rabba (Rav Eliyahu Spira, Prague, 1660-1712) explained Rabbenu Hananel to mean that the Rabbi would not actually expose hidden offenses, but would rather remind the people that everything they do, even in private and secrecy, is known to Hashem. This would draw the people's attention to the need to avoid misconduct at all times, as everything they do is seen and recorded. The Hafetz Haim famously remarked that the advent of video recording helps us understand this concept. It was always difficult for people to fully comprehend the notion that everything we do in life is "filmed' and put onto the record. Now that we have the ability to record, we understand this much more clearly. One of the most basic principles of religious life is that we must live with this awareness, with Yir'at Shamayim, recognizing that Hashem sees everything we do.

The Rama (Rav Moshe Isserles, Poland, 1530-1572) begins his glosses to the Shulhan Aruch by citing the Rambam's comments in Moreh Nebuchim regarding the verse in Tehillim (16:8), "Shiviti Hashem Le'negdi Tamid" – "I have placed G-d opposite me, always." The Rambam describes this verse as "Kelal Gadol Ba'Torah U'b'ma'alot Ha'sadikim Asher Holechim Lifnei Ha'Elokim" – "a great principle of the Torah and of the qualities of the righteous who walk before G-d." He explains that a person acts much differently in private than he does in the presence of a king, and thus if a person lives with the awareness that he is always in G-d's presence, and that G-d sees everything he does, even when he is alone, he will avoid sin and always conduct himself properly. The Rama brings this passage at the very beginning of the Shulhan Aruch because if a person lacks Yir'at Shamayim – fear of G-d – then learning this book will not help him. The Shulhan Aruch establishes for a person what he must do and must not do, but if a person does not live with fear of Hashem, and does not recognize that he is held accountable for all his actions, then there is no purpose served by learning about his religious responsibilities. The verse discussed by the Rambam in this passage begins with the word "Shiviti," which is commonly translated as "I place," but could also be understood as a derivative of the word "Shaveh" – "equal." Some have thus explained this verse to mean that our awareness of Hashem's presence and His Hashgaha (providence) must remain "equal" and consistent at all times. It is relatively easy to sense Hashem's watchful eye when things are going well, when we enjoy good fortune, but this becomes more difficult in times of hardship and distress. "Shitivi Hashem" means that we fully acknowledge Hashem's presence at every moment, and that He guides and directs the course of our lives at every step, under all circumstances, both in good times and in life's more difficult periods. As the Mishna in Masechet Berachot (54a) famously teaches, we must bless Hashem upon experiencing misfortune just as we bless Him in times of good fortune. This might also explain why this verse speaks of Hashem being present "Le'negdi" – "opposite me." Rather than say that G-d is "Lefanai" – "before me," this verse chooses the word "Le'negdi," which connotes opposition. One explanation is that we must acknowledge Hashem's presence and live in humble submission to His will even when it appears that He is "opposing" us, that He is causing us misfortune. We believe that everything Hashem does – even that which causes us pain and distress – is ultimately to our benefit, and so even when He appears "Le'negdi," in opposition, we must continue placing our trust in Him and serving Him faithfully. Others explain the word "Le'negdi" as a reference to the need to occasionally oppose our natural instincts. Living with an awareness of Hashem's presence leads us to self-restraint, to abstain from things we instinctively wish to do in submission to Hashem's command. And thus Hashem's presence is "Le'negdi," causing us to oppose ourselves, our sinful tendencies, so we live in strict accordance with His will at all times.

Immediately upon waking in the morning, one should recite the brief "Modeh Ani" prayer, thanking Hashem for restoring his soul. This prayer is mentioned already in Sefer Ha'yir'a, by Rabbenu Yona (Spain, 1210–1263), and in Seder Ha'yom (by Rav Moshe Ben Machir, Safed, 16th century). When one sleeps, he entrusts his soul to G-d, who returns it in the morning, and so when we wake up in the morning, we thank Hashem for returning our soul "Be'hemla" – with compassion. G-d is under no obligation to return our souls, but He does so in His infinite mercy and love. We must therefore express our gratitude to Him as soon as our souls are returned, right when we wake up. In fact, Hashem not only restores our souls, but He gives them back to us in better condition, as it were, than they were when we entrusted them to Him. Imagine a person borrows his fellow's phone, and he returns it fully charged, with a new screen and a new case. This is what happens with a person's soul each morning. Over the course of the day, a person "damages" his soul through his misdeeds. However, if he sincerely repents before he goes to sleep, Hashem mercifully "cleanses" the soul for him during the night, returning it in the morning in a pristine state of purity. For this, too, we must express our gratitude when we wake up in the morning. Additionally, the soul feels more comfortable and "at home" in the heavens, in the purely spiritual realm, than it does here on earth within our physical bodies. Each morning, when the time comes for the soul to return to the person's body, it resists. G-d needs to exert pressure, as it were, and "convince" the soul to once again leave the pristine environs of the heavens and go bacl into our messy, complex physical world. This is another reason why we express our gratitude each morning. One of the commentators noted that the "Modeh Ani" prayer is specifically formulated such that the first word which leaves our mouth in the morning is "Modeh," an expression of gratitude. If the words were reversed, and the text read "Ani Modeh," then the first word uttered in the morning would be "Ani" – "I," and this would be inappropriate. Our first thoughts in the morning should be not about ourselves, but rather about Hashem, our debt of gratitude to Him, and our obligations toward Him. Many people make the mistake of reciting the words "Be'hemla Rabba" together, assuming that it means, "with abundant compassion." However, this is incorrect, because this leaves the final word of the prayer – "Emunatecha" ("Your trustworthiness") – on its own, without any meaning. The correct reading of this prayer is that we thank Hashem for restoring our souls "Be'hemla," with compassion, and we then exclaim, "Rabba Emunatecha" – G-d's trustworthiness is truly extraordinary. As mentioned, He reliably restores our souls each morning – giving them back not only intact, but in even better condition than they were when we entrusted them to Him. The widespread custom is that women recite this prayer in the feminine form, saying, "Moda" instead of "Modeh." Although there were some Poskim who opposed adjusting the text of the fixed prayer service to the feminine form for women, this does not apply to "Modeh Ani," which is not a formal prayer. It was introduced after the time of the Talmud, and so we do not need to be so strict about its wording. Children should be taught to recite "Modeh Ani" each morning. Since "Modeh Ani" does not have the status of a formal prayer, it may be recited even without wearing a Kippa, and it may be recited even before one washes his hands. Rav Yaakob Emden (Germany, 1697-1776) maintained that one must wash his hands before reciting "Modeh Ani" in the morning, but the consensus among the Poskim does not follow this opinion. The Yalkut Yosef cites the ruling of Rav Aryeh Tzvi Frommer (Poland, 1884-1943) that one may recite "Modeh Ani" in the restroom, since it is not a formal prayer and does not mention a Name of Hashem. However, Rav Yisrael Bitan questioned this ruling, noting that Halacha forbids uttering even descriptive references to Hashem – such as "Rahum" and "Hanun" – in a bathhouse. This should, seemingly, apply also to a prayer in which we speak directly to Hashem, such as "Modeh Ani." Moreover, Rav Bitan cites Poskim who forbade reciting "Modeh Ani" in the presence of a patient with a bedpan. Therefore, one should not follow this leniency, and should refrain from reciting "Modeh Ani" in the restroom. It should be recited immediately when one wakes up, before he gets out of bed.

We have been discussing the opening Halacha in the Shulhan Aruch requiring one to be "strong like a lion" to rise in the morning. The Rama (Rav Moshe Isserles, Poland, 1530-1572) adds: "Yakum Bi'zrizut La'abodat Bor'o" – "One shall rise with zeal for the service of his Creator." A number of commentators raised the question of how to reconcile these statements with the Gemara's warning in Masechet Gittin (70) that rising immediately after performing certain activities poses a danger to one's health. These activities include eating, drinking, blood-letting, and sleeping. How can the Shulhan Aruch and Rama require one to immediately jump out of bed in the morning, if the Gemara warns that this could be harmful to one's health? Several different answers have been offered for this question. The Taz (Rav David Segal, 1586-1667) dismissed this question entirely, stating that if a person jumps out of bed for the service of Hashem, then clearly his wellbeing will not be harmed. Hashem protects those who go to perform Misvot, and so the warning about jumping out of bed immediately after waking up does not apply if one's intention is to right away prepare for prayer and for the day's Misvot. The work Tosefet Shabbat explains that when the Rama writes that a person should immediately "rise" – "Yakum" – he means that a person should right away sit up. The Tosefet Shabbat brings a prooftext from the story of Yaakob bringing meat to his father, Yishak, before receiving his blessing. When Yaakob arrived, he said, "Yakum Abi Ve'yochal Mi'sed Beno" – "My father shall rise and eat from the hunt of his son" (Bereshit 27:31). Clearly, Yaakob was not telling his father to stand up to eat. Rather, Yishak – an elderly man – was lying or reclining, and Yaakob asked him to sit up straight so he can eat. Likewise, the Rama perhaps meant that a person should right away straighten himself up in bed after waking, but should then wait a few moments before getting out of bed. The Magen Abraham explains in a slightly different vein, asserting that the Rama meant that a person should get out of bed quickly, but not immediately after waking up. A person should wait a moment or two, and then get out of bed. Likewise, the Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, 1745-1812) writes that one should first stay in bed for the recitation of "Modeh Ani," and then get out of bed. This is, indeed, the Halacha – that one should recite "Modeh Ani" immediately upon waking, and should then get out of bed.

The Mishna in Pirkeh Abot (5:20) instructs that one should "run like a deer" ("Ratz Ka'sevi") to fulfill Hashem's will. This refers to the requirement to perform Misvot energetically, with enthusiasm, and not lethargically, as though we would rather be doing something else. People often run to the synagogue when they are late for the Minyan – but the truth is that one should always "run like a deer" to shul, even when they have plenty of time. Walking fast to the synagogue shows one's enthusiasm and eagerness to serve Hashem, and so regardless of the time, even if one is early, he should walk briskly to shul. This also means that one should not procrastinate when it comes to Torah learning or Misva observance. If a person has an opportunity to learn or to perform a Misva, he should proceed to seize the opportunity immediately, without delay. Otherwise, he gives the Yeser Ha'ra (evil inclination) a chance to interfere, to disrupt his plans by trying to convince him not to perform the Misva. Finally, this admonition requires us to strive to perform Misvot ourselves rather than delegate them to others. The Gemara in Masechet Kiddushin (41a) establishes, "Misva Bo Yoter Mi'bi'shluho" – it is preferable to perform a Misva oneself than to discharge one's obligation through an agent. Personally tending to a Misva demonstrates one's love for the Misva, and that he cherishes opportunities to serve his Creator. There are certain Misvot that may be performed through an agent, a rule known in Halacha by the expression "Sheluho Shel Adam Ke'moto" – "A person's messenger is like himself." However, Hacham Baruch Ben-Haim noted that the word "Kemoto" in this expression can be read to mean "like his death" – warning that accustoming oneself to delegate Misvot is a type of spiritual demise. We achieve spiritually and build our relationship with Hashem by pursuing Misva opportunities, by lovingly and excitedly involving ourselves in Misvot, without looking for other people to do them for us.

The Mishna in Pirkeh Abot (5:20) instructs us to be "Kal Ka'nesher" – "light as an eagle." The Tur, at the very beginning of the work, comments that although this appears to refer to zeal and alacrity in the performance of Misvot, this cannot be the correct meaning, because the Mishna then instructs us to "run like a deer" ("Ratz Ka'svi"), which clearly speaks of swift, energetic performance of Misvot. Rather, the Tur writes, "Kal Ka'nesher" means that we must ensure to guard our eyes and avoid forbidden sights. An eagle, which soars to great heights and flies at great speeds, can see vast distances at every moment, and so this creature is associated with the faculty of vision. We must be exceptionally vigilant to turn our eyes away from forbidden sights, because sinful desires begin with the eyes – the eyes see something enticing, and then the heart wants it. The lure begins with the eyes, and so the Mishna urges us to swiftly turn our eyes away from things that we should not be seeing. In fact, there is a tradition that if a person has the opportunity to look at an improper sight, and he turns his eyes away, then at that moment he can make any request from G-d, and the request is likely to be granted. Of course, this is an especially difficult challenge, and, moreover, we often cannot control what we see, because things come into view without our having wanted them to. For this reason, King David prayed, "Ha'aever Enai Me're'ot Shav" (119:37) – that G-d should turn his eyes away from improper sights. We need to beseech G-d for assistance, and ask Him to shield our eyes from things that we should not see. We read in the Book of Bereshit (17:5) that Hashem added the letter Heh to Abraham Abinu's name, which was thus changed from "Abram" to "Abraham." Hacham Baruch Ben-Haim explained that the name "Abraham" in Gematria equals 248, alluding to the 248 limbs in a person's body. Abraham was called "Abram" because he exerted control over his entire body except for five of his limbs – the two eyes, the two ears, and the nose. These are beyond a person's control, as he can encounter forbidden sights, forbidden sounds (such as Lashon Ha'ra) and forbidden smells (such as the scent of pagan sacrifices) without planning to. Once Abraham had fully mastered all that he was able to master, Hashem then added the letter Heh – stepping in to ensure that his eyes, ears and nose would likewise remain pure and be protected from anything improper. If we exert the maximum effort that we can in this regard, and we beseech G-d for help, then He will give us the assistance we need to avoid seeing forbidden sights.

The Midrash tells that each day, King David would have plans for the day, intending to go to various places and to see different people, but his legs always brought him to the Bet Midrash to learn Torah. The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) understood the Midrash's comment literally, that King David's legs had "a mind of their own," so-to-speak, and would bring David to the study hall despite his plans to go elsewhere. David had such a strong, deep-seated desire to learn Torah that his legs automatically took him to the Bet Midrash, even when he did not plan to go there. The Or Ha'haim explains on this basis the Torah's promise of great reward "Im Be'hukotai Telechu" – "If you walk according to My statutes" (Vayikra 26:3). This means that we are worthy of great reward if we feel such love and passion for Torah that we walk "Be'hukotai" – toward the Torah's laws, to learn, even when we do not intend to, because our legs automatically bring us to the study hall. Hacham Baruch Ben-Haim, however, offered a different explanation of the Midrash's comment. He said that each morning, the Yeser Ha'ra (evil inclination) would try to convince David to stay in bed, and David fought the Yeser Ha'ra by saying that he needed to get up to tend to his personal affairs. The Yeser Ha'ra has no problem with us getting up for mundane purposes, and so it left David alone and discontinued its efforts to persuade David to remain in bed. Once David got out of bed without having to struggle against the Yeser Ha'ra, he then went to the Bet Midrash to learn Torah instead of tending to his personal affairs. This was David's strategy for defeating the Yeser Ha'ra in the morning and overcoming the difficult challenge of getting up early to serve Hashem. This reading of the Midrash perhaps sheds light on a difficult verse in Shir Hashirim (4:16): "Uri Safon U'bo'i Teman" – "Arise in the north, and come to the south." The north is associated with material blessings, as the Shulhan (table) in the Mishkan – which symbolized Parnasa (livelihood) – was positioned to the north side. The south is associated with Torah wisdom, as the Menorah – the symbol of the "light" of Torah – was situated along the southern wall of the Mishkan. For this reason, the Gemara teaches that one who seeks wealth should turn somewhat to the north while praying, whereas one who seeks Torah wisdom should turn somewhat to the south. Accordingly, the verse in Shir Hashirim may be understood to mean that we should tell the Yeser Ha'ra in the morning that "Uri Safon" – we are waking up for the sake of pursuing wealth, to work and make a respectable livelihood, as the Yeser Ha'ra will then cease his efforts to convince us to stay in bed. But thereafter, "Bo'i Teman" – we should go "south," to the synagogue and study hall to pray and immerse ourselves in Torah study.

The Shulhan Aruch begins by urging us to be "strong as a lion" to wake up early for the service of our Creator. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) explains that struggling against the Yeser Ha'ra (evil inclination) is always a difficult challenge, but the struggle to wake up early in the morning is particularly difficult. Right when we wake up, it takes us time to be fully alert, and both our physical and mental faculties are frail. We are therefore in an especially compromised position vis-à-vis the Yeser Ha'ra, who is always "on top of its game" and working to discourage us from doing the right thing. The Shulhan Aruch therefore urges us to muster strength "like a lion" to resist the efforts of the Yeser Ha'ra to keep us in bed when we are supposed to be getting up to serve Hashem. The Mesilat Yesharim (Rav Moshe Haim Luzzato, Italy, 1707-1746) discusses at length the need for "strategies" for fighting the Yeser Ha'ra. The Yeser Ha'ra is exceptionally shrewd in its efforts to lead us astray, so we need to be equally clever in combating these efforts and to remain consistent in our service of Hashem. This is especially true when it comes to the struggle to get up in the morning. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that in the morning, the Yeser Ha'ra cleverly tries to convince a person to remain in bed – in the winter, because it is cold early in the morning, and in the summer – when it is actually more comfortable in the cool, early morning hours – because sunrise is very early and he did not sleep enough. Often, the Yeser Ha'ra disguises its arguments as piety, telling the person that he should stay in bed and sleep late so that he can pray later with greater concentration. As the Yeser Ha'ra is shrewd and wily, it is necessary to explore strategies for winning the most difficult battle against the Yeser Ha'ra – the battle to get out of bed on time in the morning. The Hafetz Haim, who was always awake and out of bed early, was once asked about his strategy for winning this battle. He said that when the Yeser Ha'ra tries telling him to stay in bed because it's still early, or it's very cold, he would respond, "Well, you're out of bed! If you got out of bed, then so can I!" The Hida (Rav Haim Yosef David Azulai, 1724-1806) draws our attention to the comment of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) on this first Halacha of the Shulhan Aruch. Citing from the Rambam in his Moreh Nebuchim, the Rama writes that a person must live with the constant awareness that Hashem is always present and sees everything he does. Knowing that we are under constant "surveillance" will assuredly affect the way we act. The Hida writes that G-d takes notice of whether or not we rise when we should, and this awareness should motivate us to wake up on time in the morning. King David says in Tehillim (119:98), "Me'oyebai Tehakemeni," which, simply understood, means, "You make me smarter than my foes." The Rabbis of Mussar explained that this verse also implies that we can gain wisdom "Me'oyebai" – from our adversaries, by learning from their example. When we see the way the wicked tirelessly pursue their desires and how carefully they plan to commit their wrongful acts, we are shown an example of the kind of vigilance with which we are to serve Hashem. When Yaakob Abinu sent a message to his brother, Esav, he told him, "I have lived with Laban, and I observed the 613 Misvot, and did not learn from his evil ways" (Rashi, Bereshit 32:5). Rav Yaakov Kamenetsky (1891-1986) explained that Yaakob here expressed his regret that he did not learn from Laban's pursuit of evil, from the way Laban so passionately and fervently dedicated himself to earn money through any possible means. Yaakob realized that he should have followed Laban's example of devoted work when serving the Almighty. Similarly, we see the lengths people go to earn money, to plan luxury vacations, to build luxury homes, to indulge in vanity – and we should commit to do the same for the sake of Torah and Misvot. Just as people wake up early very easily when this is necessary for a major business deal, or to catch a plane for a vacation, we should certainly be able to wake up early to serve Hashem. Some people employ the tactic of self-imposed "penalties," pledging to give a substantial amount of money to charity each morning that they do not wake up on time. Another relatively simple strategy for getting up early in the morning is to commit to some structured program or framework. For example, when I learned in yeshiva, some of us scheduled Havrutot (study sessions with partners) for the early morning, before Shaharit. If a person knows that his study partner will be waiting for him, he is more likely to get out of bed even if he feels tired or otherwise tempted to stay in bed. Likewise, one can join an early-morning study group, as knowing that he is part of the group makes him feel responsible to regularly attend, thus helping him overcome the temptation to sleep late. Perhaps the simplest – and most important – strategy for waking up early is going to sleep at a reasonable hour. As mentioned in an earlier installment in this series, some explain the Shulhan Aruch's instruction, "Yitgaber Ka'ari" – to be "strong as a lion" in the morning – to mean that one should go to sleep early, like a lion does, so he will wake up refreshed and energized. A yeshiva student once asked me how he can know whether or not he invests sufficient effort into his Torah study in yeshiva. I answered, very simply, that he just needs to strictly follow the yeshiva's schedule. True diligence in Torah learning does not mean that one studies into the wee hours of the morning. Rather, it means that he learns when he is supposed to learn, he eats when he is supposed to eat, he sleeps when he is supposed to sleep, and he relaxes when he is supposed to relax. Staying up very late – even to learn Torah! – is not advisable, as this makes the person less likely to wake up in time in the morning. In fact, it is told that the Hafetz Haim would shut the lights in the Bet Midrash of his yeshiva at night, because he did not want the boys to stay up too late. It is far more important to go to sleep at a reasonable hour so one can get up on time and pray properly, than to stay awake learning until late hours of the night. It is told that at one point during the Hida's travels, he found himself in a certain yeshiva in Germany, where there was a certain outstanding young prodigy, who was remarkably diligent in his Torah study. This youngster grew to become a renowned sage – Rav Natan Adler (1741-1800), the mentor of the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839). As a young man, he would stay up very late learning Torah, and the Hida saw him arrive late one morning, since he had been up so late. The Hida approached him and gently reprimanded him by citing the remark made by the Shunamite woman, who would host the prophet Elisha: "Ish Elokim Kadosh Hu, Ober Alenu Tamid" – "He is a sacred man of G-d, who regularly passes through here" (Melachim II 4:9). This alluded to young Natan Adler who was a very holy individual – but who regularly "passed Alenu" – arriving late for Shaharit, after the recitation of Alenu… When we go to sleep early, so we wake up refreshed, we avoid the Yeser Ha'ra altogether. We don't even "get into the ring," so-to-speak, because we feel well-rested and ready to get out of bed, without having to struggle. Concluding this opening passage, urging us to rise early in the morning, the Shulhan Aruch writes, "She'yeheh Hu Me'orer Ha'shahar" – "that one should wake up the dawn." Meaning, ideally one should be awake before the sunrise, as though he "wakes up" the morning sun. The source of this concept is King David's proclamation in Tehillim (57:9), "A'ira Shahar" – "I shall awaken the dawn." The Midrash comments: "I shall awaken the dawn, rather than allow the dawn to awaken me." The Taz (Rav David Segal, Poland, d. 1667) raises the question of why the Shulhan Aruch writes only, "that one should wake up the dawn," omitting the Midrash's addition – that David did not allow the dawn to awaken him. The answer, the Taz suggests, is that only a righteous person like King David could have the confidence to declare that he would never wake up past dawn. A person on his level has the motivation and self-discipline to arise early in the morning. Most other people, however, cannot be so confident. We are instructed to make an effort to wake before dawn, but we know that we are frail and require Hashem's assistance. The Shulhan Aruch alludes to this distinction between us and King David by stating only that a person should arise before dawn, without expressing himself as definitively as King David did. The Taz's comments instruct that we must seek Hashem's assistance, and ask Him to help us get up early in the morning. The Rama, in his glosses to this opening passage in the Shulhan Aruch, emphasizes that when a person goes to sleep, he should be mindful of the fact that Hashem is present and watches him even while he sleeps. The work Si'ah Yishak explains the Rama to mean that going to sleep with this awareness will help a person get out of bed on time in the morning. When a person goes to sleep, he can "program" his mind to wake up early by contemplating that Hashem is watching him as he sleeps, and that he must therefore ensure to wake up properly. This is yet another important strategy for waking up early in the morning – to be mindful when going to sleep that Hashem is there watching him as he sleeps, and expects him to wake up on time.

Rav Yosef Karo, author of the Shulhan Aruch, begins his seminal work of Halacha by stating, "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." This exhortation is based on the Mishna in Pirkeh Abot (5:20), in which Yehuda Ben Tema urges us to be "brazen as a leopard, swift as an eagle, running like a deer, and mighty as a lion" to fulfill G-d's will. Some have raised the question of why the Shulhan Aruch brings only the analogy to a lion, and not the others. He writes that we should be strong "as a lion" when rising in the morning, without mentioning the requirement to be "brazen like a leopard" or energetic like an eagle or deer. Why? One intriguing theory appears in the work Shulhan Melachim, which notes that the phrase "Yitgaber Ka'ari" in Gematria equals 846 – the same Gematria as Rav Yosef Karo's name: "Yosef ben Efrayim Karo." (This resembles the observation made by some commentators that the Rama (Rav Moshe Isserles, Cracow, 1530-1572), who wrote glosses to the Shulhan Aruch, begins these notes by twice writing the word "Hagaha" ("note"). The word "Hagaha" in Gemaria equals 13, such that the two instances of this word equal 26 – the Gematria of the Name of Hashem ("Havaya"). The Rama was alluding to us that he was writing this work purely for the sake of Heaven.) Another explanation given is that the four animals mentioned by Yehuda Ben Tema in the Mishna correspond to the four basic elements of the natural world – fire, water, air and earth, and the lion is associated with fire. The Shulhan Aruch therefore emphasizes this particular exhortation – "Yitgaber Ka'ari" – to emphasize that we must strive to rise early in the morning in order to defeat the Yeser Ha'ra (evil inclination), which burns like a fire within each person. Waking early is a critically important aspect of the war we must wage against the Yeser Ha'ra, and so the Shulhan Aruch urges us to muster the strength of a lion – which is associated with fire – to counteract the force of the "fire" of the evil inclination. Others explain that a lion sleeps with one eye open, so it can remain alert to potential dangers even while it sleeps. The lion thus symbolizes the vigilance needed to protect ourselves against spiritual risks, that we can never fully "close our eyes" and ignore the spiritual dangers that abound all around us. I also saw a different approach – that the lion wakes up energetic and refreshed in the morning because it consistently goes to sleep when night falls and sleeps throughout the night. One of the simplest measures we can take to help ensure we can rise early in the morning is to go to sleep at a reasonable hour at night. The Shulhan Aruch instructs us to wake up in the morning like a lion to indicate that we should go to sleep like a lion – at a reasonable hour – which will enable us to wake up refreshed like a lion.

The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator.

The word "Yahrtzeit" comes from the Yiddish word "Yahr," which means "year," and it is of course used in reference to the date on which a loved one had passed away. It is customary for a person who observes a Yahrtzeit for a parent to recite Kaddish from the Shabbat preceding the Yahrtzeit. Thus, for example, if the Yahrtzeit falls on Tuesday, then the individual begins reciting Kaddish from the Kaddish Al Yisrael following "Bameh Madlikin" on Friday night, and he continues through Minha on Tuesday afternoon. It is customary for the person to also receive an Aliya on the Shabbat preceding the Yahrtzeit, and the Hashkaba prayer is recited at that time. Preferably, he should receive the Aliya of Maftir, which brings the greatest benefit to the parent's soul. Importantly, though, one must not fight to receive the Aliya of Maftir – or any Aliya – as the merit of foregoing for the sake of peace far exceeds the merit of any Aliya. Different customs exist regarding the case of a Yahrtzeit that falls on Shabbat. Some recite Kaddish from the preceding Shabbat and throughout the week, whereas others recite Kaddish only on the Shabbat of the Yahrtzeit. One should consult with his Rabbi for practical guidance in such a situation. Some have the custom to fast on a parent's Yahrtzeit. This is due to the tradition that a deceased soul is judged each year on his Yahrtzeit. Although a person obviously can no longer perform Misvot after he leaves this world, he is judged on the basis of his offspring's conduct. Therefore, by fasting, learning Torah, praying and giving Sedaka on the Yahrtzeit, one benefits the departed parent's soul by helping to ensure a favorable judgment. A Yahrtzeit is to be observed even many years – and even many decades – after a parent's passing. The Sages teach that the righteous "have no rest, neither in this world nor in the next world," as here in our world, they constantly work and strive for greater spiritual heights, and in the next world, they are constantly being elevated through the good deeds of their progeny. Therefore, a child should continue observing the parent's Yahrtzeit throughout his life. If, for whatever reason, a person did not recite Kaddish on a parent's Yahrtzeit, he can make it up the next day, or on whichever day he remembers. This is the ruling of Hacham Ovadia Yosef.

When one concludes the twelve-month mourning period following a parent's passing, an event called an "Arayat" is customarily held. The word "Arayat" means "reading," and the event is so named because portions of Tehillim and of certain Kabbalistic works are read. Food is normally served as the event. Hacham Ovadia Yosef ruled that if a person wishes to continue reciting Kaddish even after the twelve-month mourning period, he may do so, and this will bring benefit to the deceased's soul. Although the standard punishment in Gehinam lasts for only twelve months, Rav Haim Vital (1543-1620) writes that some wicked people are not even ready to be brought to Gehinam immediately after their death, and thus their period of suffering in Gehinam – which could last up to twelve months – might begin only some time after death. Therefore, there is benefit to the Kaddish recitation even beyond the twelve-month mourning period. In fact, the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) instructed his sone to recite Kaddish after his passing at least once a day for the rest of their lives. Nevertheless, this is not the commonly accepted practice. Generally speaking, people recite Kaddish for their parents after the first twelve months only following a Torah class or Tehillim reading, but not during the prayer service. Sometimes, a Rabbi might advise a congregant to continue reciting Kaddish after the first year of mourning in order to encourage the congregant to continue attending the prayers. Summary: Although there is benefit to reciting Kaddish for a deceased parent even after the twelve-month mourning period, it is customary not to, except after a Torah class or Tehillim reading.

After the passing of a parent, Heaven forbid, the child observes a twelve-month period of mourning, and thus, fundamentally, Kaddish should be recited for that entire period. However, the Rama (Rav Moshe Isserles, Poland, 1530-1572) brings (Y.D. 376) Poskim who ruled that the mourner should stop reciting Kaddish after eleven months. This is due to the Mishna's teaching in Masechet Eduyot (2:10) that the wicked are punished in Gehinam for twelve months. If a mourner recites Kaddish for a parent for twelve months, this might give the impression that he considers his parent a wicked person, Heaven forbid, such that the parent requires twelve months of Kaddish to be spared the punishments of Gehinam. Therefore, some Poskim rule that the child should recite Kaddish for only eleven months. A second custom is mentioned by the Kenesset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673), who writes that he instructed people to stop reciting Kaddish one week before the culmination of the twelve-month mourning period. By contrast, the Sha'ar Ha'kavanot (Rav Haim Vital, 1542-1620) cites the Arizal's teaching that a mourner should recite Kaddish for a parent throughout the year of mourning. The Arizal emphasized that Kaddish is recited even on Shabbat and Yom Tob, when the wicked receive a respite from the punishments of Gehinam. This demonstrates, the Arizal explained, that reciting Kaddish does more for the deceased parent than simple extricate the soul from Gehinam; it also elevates the soul to higher levels in Gan Eden. Publicly declaring G-d's greatness fulfills the Misva of Kiddush Hashem – glorifying the Name of G-d, which is the greatest Misva a person can perform. In fact, some Kabbalists teach that the Misva of Kiddush Hashem can rectify even the most grievous sins. The merit of the Kaddish recitation, then, brings immense benefits to the deceased parent's soul, beyond protecting the soul from the punishments of Gehinam. Therefore, the Arizal maintained that reciting Kaddish for the entire year of mourning does not necessarily give the indication that one considers his parent a wicked person. Accordingly, the Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that the custom in Italy, Egypt and Jerusalem was to recite Kaddish for twelve full months. Nevertheless, the Hida recommended refraining from reciting Kaddish for one week. Similarly, the Ben Ish Hai (Rav Yosef Haim Baghdad, 1833-1909), in his Rav Pe'alim, writes that the custom in Baghdad was to conduct a memorial service (Arayat) after eleven months to signify that the deceased is not considered a sinner, after which the mourners would refrain from reciting Kaddish for one week, and then resume reciting Kaddish until the end of the twelfth month. This is, indeed, the common practice in our community – to refrain from Kaddish for one week at the beginning of the twelfth month, and to then resume the Kaddish recitation until the end of the month. It should be noted that this entire discussion applies only to the Kaddish recitations in the prayer service. The Kaddish recited after Torah learning or after the reading of Tehillim is recited by a mourner throughout the twelve months, even during the week when he abstains from Kaddish during the prayer service. Additionally, Hacham David Yosef, in Halacha Berura, cites his father, Hacham Ovadia, as ruling that if a mourner serves as Hazzan, then he recites all the Kaddishim included in the prayer service, even during the first week of the twelfth month. Summary: Different customs exist as to when a mourner stops reciting Kaddish for a deceased parent. The generally accepted custom in our community is to stop reciting Kaddish during the first week of the twelfth month, and to then resume reciting Kaddish until the end of the month. Even during that week, the mourner recites Kaddish after Torah learning and Tehillim reading, and if he serves as Hazzan, then he recites all the Kaddishim that are part of the prayer service.

If a mourner is reciting Pesukeh De'zimra when the congregation reaches the point where the mourners recite Kaddish – just before Alenu, at the end of the service – is the mourner allowed to interrupt his Pesukeh De'zimra recitation to say Kaddish? As a rule, it is forbidden to interrupt Pesukeh De'zimra, and the question thus arises whether reciting Kaddish for a parent qualifies as an exception where interrupting Pesukeh De'zimra is justified. The Mishna and Gemara in Masechet Berachot address the situation where a person is reciting Shema, or the blessings before or after Shema, when his father passes by. Strictly speaking, Halacha permits the person to interrupt his recitation for the sake of extending a greeting his father. As a practical matter, this Halacha does not apply nowadays, because protocols for greeting parents are not as formal as they were in the past, and thus it is not necessary to interrupt one's prayer in order to extend a greeting to a parent. However, the concept underlying this Halacha is relevant with regard to the Kaddish recitation. Reciting Kaddish for a parent fulfills the Misva of Kibbud Ab Va'em (honoring parents), and we therefore apply the rule that was observed in the past regarding respectful greetings to one's parent during the prayer service. The benefit brought to the deceased parent's soul through the recitation of Kaddish indeed justifies interrupting Pesukeh De'zimra, and thus the person in this case should recite the mourners' Kaddish together with the congregation. If the person sees that the congregation will soon arrive at the point of the mourners' Kaddish, he should, if possible, complete the Mizmor (chapter) that he is currently reciting, as it is preferable to make an interruption in between two Mizmorim instead of interrupting a Mizmor. Summary: If a mourner is reciting Pesukeh De'zimra when the congregation reaches the point of the mourners' Kaddish, he should interrupt Pesukeh De'zimra to recite Kaddish. Preferably, he should try to complete the Mizmor (chapter) that he currently recites before Kaddish need to be recited, so he does not interrupt a Mizmor.

When a non-Jew undergoes conversion and becomes a Jew, he is, halachically speaking, no longer related to his biological parents. Nevertheless, if a convert's parent passes away, it is appropriate for him to recite Kaddish to benefit the parent's soul. He of course owes his parents a debt of gratitude for bringing him into the world and caring for him, and so it is proper recite Kaddish to benefit their soul. Although the parents are not Jewish, nevertheless, the Kaddish recitation enables their souls to rest peacefully in the afterlife, and it spares them from punishment. This is the ruling of Hacham Ovadia Yosef, who noted the discussion of Tosafot (Sota 10b) regarding King David's prayers for the soul of his son, Abshalom. Tosafot establish that although a person's Misvot cannot benefit the soul of his deceased child (the way a person's Misvot benefit the soul of a deceased parent), a person's prayers can benefit his deceased child's soul. And thus King David's prayers to elevate his son's soul from Gehinam were effective. Hacham Ovadia applied this principle to the case of a convert. Since Halacha does not regard the convert as the biological parent's child, his Misvot cannot benefit the parent's soul, but his prayers can benefit the parent's soul. Therefore, it would be appropriate for the convert to recite Kaddish for the deceased parent. An adopted child should recite Kaddish for the parents who adopted him and raised him. He of course owes them an enormous debt of gratitude for all they did for him, raising him, caring for him, and assuming responsibility for him, and so he should recite Kaddish after their passing to benefit their souls. Summary: It is appropriate for a convert to recite Kaddish for his deceased parent. Likewise, a person who was adopted should recite Kaddish for the parents who adopted him and cared for him.

The Gemara in Masechet Yebamot (62b) teaches that grandchildren are considered like children. One application of this principle is the ruling of the Rama (Rav Moshe Isserles, Poland, 1530-1572) that the obligation of Kibbud Ab Ve'aem (honoring parents) includes a requirement to give honor to one's grandparents. Accordingly, Hacham Ovadia Yosef ruled that there is a Misva to recite Kaddish for a deceased grandparent, as this benefits the grandparent's soul and thus fulfills the Misva of Kibbud Ab Va'em. Indeed, the Kensset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673) writes that he instructed his sons to recite Kaddish for their grandmother. However, if one's parent is still alive, he should first request the parent's permission, as some people do not feel comfortable with their children reciting Kaddish. Although it is a Misva to recite Kaddish for a grandparent, this is not commonly done, unless there is nobody else to recite Kaddish for the grandparent. Hacham Ovadia cites Rav Menahem Azarya Mi'Fano (Italy, 1548-1620) as stating that there is no obligation to recite Kaddish for one's deceased wife. Nevertheless, it is customary to do so, and a husband's recitation of Kaddish for his wife brings greater benefit to her soul than Kaddish recited by somebody who is not related to her. Summary: It is a Misva to recite Kaddish for a deceased grandparent, provided that one's living parents allow him to do so, though this is not customarily done unless there is nobody else to recite Kaddish for the grandparent. It is customary to recite Kaddish for one's deceased wife, even though this is not strictly required.

If a person who had a daughter but no sons passed away, may the daughter recite Kaddish for her deceased parent? The Shebut Yaakob (Rav Yaakob Reischer, 1661-1733) ruled that a daughter may recite Kaddish for a parent if ten men assembled in her home, but not in the synagogue. Likewise, the Teshuba Me'ahaba (Rav Elazar Fleckeles, 1754-1826) writes that this was done in Amsterdam, with the approval of the local Rabbis. He adds that it was customary in Prague for elderly men and women to sit in the Ezrat Nashim (women's section) of the synagogue and recite Tehillim all morning, and if there was a girl whose parent had passed away without sons, the daughter would recite Kaddish after the Tehillim reading. This was done in the Ezrat Nashim, but not in the main section of the synagogue. The Teshuba Me'ahaba explained that women are no less obligated in the Misva of honoring parents than men, and so they should have the opportunity to benefit the soul of their departed parent through the recitation of Kaddish. Although this should not be done in the public setting of the synagogue, it is permissible if a private Minyan is formed. Hacham Ovadia Yosef concurred with this ruling. A solution in such a case is for the family to appoint a man to recite Kaddish for the deceased. Rav Yosef Kolon (France, 15 th century) ruled that one may recite Kaddish for somebody who was not a relative. He adds, based on an earlier source, that one may recite Kaddish for the souls of several different people, and so even if somebody is already reciting Kaddish for a parent, he may be asked to recite Kaddish also for a person who left the world without sons. Similarly, the Elya Rabba (Rav Eliyahu Spira, Prague, 1660-1712) writes that if somebody needs to travel during the year of mourning, and will be unable to recite Kaddish for a period of time, he should hire somebody to recite Kaddish on his behalf during that period. It should be noted that there was a custom that the Rabbi would recite the final Kaddish – the Kaddish before Alenu – for the benefit of all those who had passed away without sons. Although this is not our custom, it demonstrates that when there are no men to recite Kaddish, this can be assigned to somebody else, even a person who is not related to the deceased. Summary: If a person passed away without sons, and the daughter wishes to recite Kaddish for the parent, she may if a private Minyan is assembled in her home. The preferred solution, however, is for the family to appoint somebody – even someone who is not related to the deceased – to recite Kaddish for the deceased. This may be done even by someone who is already reciting Kaddish for his own parent.

Rav Shmuel Vital (1598-1677) writes that the custom in his time was to permit even young children to recite Kaddish for a deceased parent, Heaven forbid. Others, however, opposed this practice. Some Poskim permitted a child to recite Kaddish only if he is at least six years old and understands the concept of praying to Hashem. There were also Poskim who forbade any child under the age of Bar-Misva from reciting Kaddish for the congregation. Hacham Ovadia Yosef ruled that strictly speaking, if a child is at least six years old and understands the general concept of prayer, he may recite Kaddish for the congregation for a deceased parent, Heaven forbid. Preferably, however, an adult should recite the Kaddish with the child. Hacham Ovadia made an exception in the case of the Kaddish recitation following the reading of Tehillim, which to begin with is not obligatory. Since this Kaddish recitation is not an outright requirement, it may be recited by a child even if no adult recites it with him. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled more leniently, allowing a youngster age six and above to recite Kaddish alone even during the prayer service. He noted the Halacha permitting a child at this age to receive an Aliya, which includes leading the recitation of Barechu. By the same token, then, a child may recite Kaddish. Summary: A child age six or above, who understands the concept of prayer, may recite Kaddish for a deceased parent, Heaven forbid, though according to some opinions, there should preferably be an adult reciting Kaddish with him. When it comes to the Kaddish recited after the reading of Tehillim, according to all opinions a child age six or above may recite this Kaddish alone.

Following the Torah reading on Monday and Thursday, it is customary for the Kaddish to be recited by somebody who is observing the year of mourning for a parent. There is considerable controversy surrounding the question of asking the cantor to recite the Hashkaba prayer for a deceased parent beyond the year of mourning. Rav Yaakob Molcho (Jerusalem, 17 th century) is cited as asserting that it is improper to make a Hashkaba except during the year of mourning and during the week of the Yahrtzeit. He explained that when the Hashkaba is made, the deceased's soul descends from the heavens, and it cannot return unless a charitable donation is made in the deceased's merit. It is therefore not to the deceased's benefit to recite the Hashkaba prayer outside the usual times. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Rav Pe'alim, disagreed. He writes that there is no source in the Kabbalistic works for such a notion, that the departed soul descends from the heaven as a result of the Hashkaba and then requires charity to return, and so there is no reason for concern. In fact, the Ben Ish Hai brings a passage from the writings of the Arizal that appears to contradict the theory advanced by Rav Yaakob Molcho. Hacham Ovadia Yosef, his Hazon Ovadia – Abelut, accepts the Ben Ish Hai's position, and writes that it is proper to occasionally have the Hashkaba prayer recited in memory of a deceased parent, even after the first year, and not only on the Yahrtzeit. By contrast, Hacham Baruch Ben-Haim discouraged this practice. One should consult with his Rabbi for practical guidance. Summary: Different opinions exist as to whether the Hashkaba prayer should be recited only during the first year after a parent's passing, and during the week of the Yahrtzeit, or if it is commendable to recite the Hashkaba occasionally even beyond the first year, and even when it is not the Yahrtzeit. One should consult with his Rabbi for guidance on this matter.