Shiurei Lev Aharon: The Legacy Of The Rosh HaYeshiva, HaGaon HaRav Aharon Walkin ztk”l

מודה אני לפניך: With gratitude to Hashem, the Lev Aharon Foundation is pleased to announce the first volume of the sefer Lev Aharon English Torah Series. It is customary for one to onset a momentous achievement with gratitude to Hashem for making their efforts possible. A common phrasing used in such expressions is “Hodu l’ashem ki tov - ה​ו​ד​ו ל​ה​׳ כי ט​ו​ב,” or words to that effect. However, the decision to start with "Modeh ani," which we all say each morning, has been motivated by the teachings of my father, HaGaon HaRav Aharon Walkin zt"l.

Within the initial halachos of Shulchan Aruch, Hashem's name is noticeably absent from the Modeh Ani t’filah, whereas other expressions of gratitude typically include Hashem’s name. The purpose of this omission, explained therein, is to enable individuals to recite this t’filah even prior to performing the ritual washing of their hands. With that, the Shulchan Aruch explains that one should recite the t’filah immediately upon awakening. However, this circumstance begs the question, why alter the t’filah to exclude Hashem's name? Wouldn't it be more fitting for one to arise, wash their hands, and promptly recite the prayer with Hashem’s name, all within just a few moments?

It brought to mind a concept my father zt”l had imparted: that is, the prohibition against performing mitzvos in a cemetery (La'ag L'rash see OC 23:1) is not concerning the deceased but pertains to the living as this prohibition is for one to demonstrate proper character traits and respect to the dead who cannot fulfill that mitzvah. When one performs mitzvos in the presence of those who cannot partake in such, it is contributed to a negative inner trait.

It dawned upon me that much of my father's teachings revolved around this style of mussar in the manner of Slabodka, Kelm, and Radin, in which the core of issues and challenges inevitably hinged upon one's character traits. With this insight in mind, we can now revisit the question at hand. One of the paramount themes ascribed by my father pertains to the concept of a yid recognizing goodness and expressing gratitude for it. As expounded in Parshas Bereishis, a yid is called a "Yehudi," a term etymologically rooted in "thankfulness," emphasizing the yid’s perpetual obligation to offer gratitude.

With this perspective, we can address why reciting the Modeh Ani prayer is imperative as the first act upon awakening, even preceding the ritual handwashing. It underscores the notion that we inherently recognize and are thankful for all - modeh ani, and as Jews, our primary purpose is such.

This idea is further elaborated in the first discussions of this sefer, where my father z”tl expounds upon the notion that the world's creation serves the purpose of man's appreciation of Hashem and His Creation. He posits that the Torah delves into the narrative of Creation prior to introducing the first mitzvah of "Hachodesh ha’zeh l’achem" (see Rashi ibid.) Because, even before accepting the Torah and embarking on the observance of mitzvos, one must first acknowledge the goodness and express gratitude. In other words, the Modeh Ani t’filah is not merely a vehicle for expressing gratitude to Hashem, but rather, it constitutes a daily proclamation — an initial declaration of "I am thankful." It is about the "individual's" being a thankful person rather than the person's act of thanking. Hence, it is acceptable that Hashem's name is not invoked. Interestingly, while penning this article, I happened upon an excerpt authored by my father zt”l, published in Lev Aharon Shemos (Lev Aharon, Hebrew 264)," (soon to be released) wherein he expounds upon a similar idea, stating, "It seems that this is the intention of the wording of the Modeh Ani t’filah. When we examine it closely, we notice that it does not say 'I thank you,' or 'We thank you - לך נודה, 'as in the bentching after meals, but rather 'Modeh ani lefanecha,' – 'I acknowledge before You.' What is the reason for this? Rather, it alludes to an additional prayer – aside from the simple expression of thanks for the return of the soul – that we merit always being in the state of 'modeh ani,' a person with a positive outlook." Here, my father, zt"l focuses on positivity as relevant to the discussion at that place. However, like our conversation, he notes that ani emphasizes the person in the state of hodah. In this regard, I thank Hashem for enabling me to reach this milestone.

The sefer delves into a wide range of topics, each taken organized from the perspective of the parashah, offering readers a deeper appreciation of the classic lessons contained within the Torah. Some of the topics explored in the sefer are the reason for the world's creation from the perspective of the Torah, the importance of recognizing and acknowledging the good in your life, and the significance of your actions. Furthermore, the lessons of contentment, humility, and love for all mankind, drawing from the lives of Noach, Avraham, Yitzchok, Yaakov, and Yosef. The sefer also discusses the importance of navigating yesurim with emunah and bitachon, strengthening your relationship with Hashem. The sefer is written within the realm of mussar, hashkafah, chizuk, and drush.

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Rav Aharon Walkin, drawing wisdom from his grandfather, Rav Shmuel Dovid Walkin zt"l, was a master of mussar and drush. He skillfully applied the teachings of prominent figures like Kelm, Radin, Slabodak, and others to derive profound insights into the conduct and values of a Jewish individual, using sources such as the parashah, Chazal, and an amplitude of meforshim.
A respected Torah and halachic authority, Rav Aharon Walkin held a prominent position in the New York area. Descending from a distinguished rabbinic lineage, he served as the esteemed Rosh Yeshivah, Dean, of Yeshivas Ohel Simcha and Chazaq in Queens, NY, for many years while maintaining a rabbinic position in Lakewood, NJ. Rav Walkin also had a large following of thousands of followers on TorahAnytime. He was recognized as one of the most prominent disciples of several revered Torah scholars of the modern era, including HaRav Yisroel Belsky zt"l, HaRav Dovid Feinstein zt"l, HaRav Avrohom Pam zt"l, and HaRav Shmuel Berenbaum zt"l, Rav Shlomo Fievel Schustal, and Rav Yechezkel Roth.