17 Sep KI SAVO: BENDING YOUR HEART

Shulchan Aruch
teaches that ideally, a
shofar should come
from a ram, and it
should be bent.
The Mishnah Berurah
explains that the shofar
should be from a ram to
arouse Heaven’s
memory of akeidas
Yitzchak, and it should
be bent to remind the
community that they
should bend their hearts
before Hashem.
The Mishnah Berurah writes that it is more
important that the shofar be bent. Therefore,
if a person has only two shofars, one from a
ram but is straight, and the other is a bent
shofar from another animal, he should take
the bent shofar.
The Mishnah Berurah writes, “The
chachamim established that the shofar
should be bent, as a reminder to bend our
hearts to Hashem when we pray. However,
no halachah requires that the shofar be from
a ram. This is a custom that all Yidden
practice for generations, because it arouses
the memory of akeidas Yitzchak, and it is a
hidur mitzvah, a more beautiful mitzvah [but

it isn’t an obligation].”
So, a bent shofar is more important than a
shofar from a ram.
When learning mussar we can derive from
this that when one bends himself to do
Hashem’s will, it is a more significant
accomplishment for him than the
remembrance of the avos. A shofar from a
ram arouses the merits of the avos, but a bent
shofar, represents when one bends himself to
do Hashem’s will. That is a greater merit.
To understand this better, consider the
following example:
Sometimes, in Eretz Yisrael, you will get a
ride in a taxi with a secular Jew who is proud
of his religious ancestors. “Did you know
that my grandfather was a rabbi? And on my
mother’s side, we are descendants from Reb
Akiva Eiger…”
The passenger taking the ride might reply,
“If you would place a yarmulka on your
head, it would be your greater accomplishment
than all the grandfathers that you have.” This
is the lesson we are discussing. We want the
merits of our forefathers. It means so much to
us. That is why we ideally choose a shofar
from a ram, so the merits of Avraham and
Yitzchak at akeidas Yitzchak will be
remembered in heaven, which will help us be

blessed with a good year. But an even
greater accomplishment is to have a bent
shofar, to bend your heart and your will
to do Hashem’s commandments.

The Chofetz Chaim zt’l sent his son-in-
law, Reb Hershel Levinson zt’l, to Reb

Chaim Brisker zt’l, to ask him whom he
should appoint to be the rosh yeshiva in
Radin. Reb Chaim Brisker advised that
they appoint Reb Moshe Ladinsky zt’l
because he knew the entire Torah in
depth.
Reb Moshe Ladinsky was the rosh
yeshiva for about twenty years, and the
students loved him. However, the spirit of the
day changed, and the popular style of study
became what is known as “the Brisker derech
halimud.” This new and ingenious approach
to Torah study was sweeping the yeshiva
world, it was the talk of the time, and the
students of the Radin yeshiva didn’t want to
be left out. The Chofetz Chaim therefore
invited Reb Naftali Trop zt’l to be among the
rosh yeshivos in Radin. Reb Naftali was an
expert in this new approach to study, and
inevitably, he became the primary rosh
yeshiva. Reb Moshe Ladinsky lost his
prestige.
The Chofetz Chaim spoke to Reb Moshe
Ladinsky and explained that he had no

choice. The bachurim wanted the Brisker
derech, and if he didn’t hire Reb Naftali
Trop, the bachurim would leave the yeshiva.
Reb Moshe Ladinsky replied, “If it is better
for the students, then by all means, you did
the right thing!”
The Chofetz Chaim was overwhelmed by
Reb Moshe’s answer. After so many years of
devotion to the yeshiva, he didn’t take it as an
insult that someone took his place.
The Chofetz Chaim told him, “The merit of
your vitur will protect you. You will live
longer than me and Reb Naftali Trop.” The
merit of his vatranus granted him a long life.
This is an example of “bending one’s heart,”
to be mevater for another, to let others have
their way. This is the greatest merit of all.