Thursday, July 31, 2014
Parshas Devarim: Know how to give rebuke
10:27 PM | 
Posted by
Rabbi Chaim Coffman |
"These are the words which Moshe spoke to all Yisrael on the other side of the Jordan river in the wilderness over against Suf, between Paran, and Tofel and Lavan, and Hazertot and Di-zahav" (Deuteronomy 1:1)
Rashi explains that Moshe reminds the Jewish people of their sins through a hint and not directly because of the honor of the Jewish people. Rav Moshe Feinstein z"l asks in Derash Moshe that there are also verses that specifically mention their sins like by the spies and in parshas Ekev the sin of the golden calf so why here are the sins only mentioned through a hint while other places they are spelled out clearly?
Rav Moshe explains those sins and punishment that are spoken about in great detail is because the Jewish people have to be reminded of the severity of that particular transgression. This, though was only for the previous generation but by the the present generation that did not do those particular transgressions, there is no need for them to be rebuked for what was done previously.
Therefore, they are mentioned only through a hint since the present generation also needs to be rebuked for the transgressions of the previous generation. The reason for this is because each person has to know that if they see someone else sins, they should not say that this person made a mistake and it could never happen to me because I know that this particular thing is forbidden in the Torah and I would never do it!
This person also has what to fear that he could fall in the same trap as his friend and also transgress unless he uproots those negative character traits that constantly prey upon him! A person should not rely on their knowledge or laurels that they could never find themselves in such a situation but they should increase their Torah study and mussar learning to constantly fight against their desires and temptations.
As long as we are not working and striving for this goal, then we are puppets in the hands of our evil inclination. Another thing that we learn out from here is that if we have the ability to rebuke someone, we should do so through a hint and not with harsh words.
We should also never remind someone of what they have done wrong in the past. This will not help them to correct their ways and change. Giving rebuke is something that has been lost in this generation as we do not know how to do it properly. We need to embrace people with an overflowing amount of love.
There was a person in the yeshiva of Radin who smoked on shabbos and was about to leave. The saintly Chofetz Chaim met with him, grabbed his hand and with burning tears just said the word shabbos. This made such an impression on the boy that because of how the Chofetz Chaim approached him, he did not profane shabbos again.
Although we may not be on the level of the Chofetz Chaim, we can still try and help others with positive reinforcement instead of trying to "help" them with harsh words and rebuke.
Shabbat Shalom
Rashi explains that Moshe reminds the Jewish people of their sins through a hint and not directly because of the honor of the Jewish people. Rav Moshe Feinstein z"l asks in Derash Moshe that there are also verses that specifically mention their sins like by the spies and in parshas Ekev the sin of the golden calf so why here are the sins only mentioned through a hint while other places they are spelled out clearly?
Rav Moshe explains those sins and punishment that are spoken about in great detail is because the Jewish people have to be reminded of the severity of that particular transgression. This, though was only for the previous generation but by the the present generation that did not do those particular transgressions, there is no need for them to be rebuked for what was done previously.
Therefore, they are mentioned only through a hint since the present generation also needs to be rebuked for the transgressions of the previous generation. The reason for this is because each person has to know that if they see someone else sins, they should not say that this person made a mistake and it could never happen to me because I know that this particular thing is forbidden in the Torah and I would never do it!
This person also has what to fear that he could fall in the same trap as his friend and also transgress unless he uproots those negative character traits that constantly prey upon him! A person should not rely on their knowledge or laurels that they could never find themselves in such a situation but they should increase their Torah study and mussar learning to constantly fight against their desires and temptations.
As long as we are not working and striving for this goal, then we are puppets in the hands of our evil inclination. Another thing that we learn out from here is that if we have the ability to rebuke someone, we should do so through a hint and not with harsh words.
We should also never remind someone of what they have done wrong in the past. This will not help them to correct their ways and change. Giving rebuke is something that has been lost in this generation as we do not know how to do it properly. We need to embrace people with an overflowing amount of love.
There was a person in the yeshiva of Radin who smoked on shabbos and was about to leave. The saintly Chofetz Chaim met with him, grabbed his hand and with burning tears just said the word shabbos. This made such an impression on the boy that because of how the Chofetz Chaim approached him, he did not profane shabbos again.
Although we may not be on the level of the Chofetz Chaim, we can still try and help others with positive reinforcement instead of trying to "help" them with harsh words and rebuke.
Shabbat Shalom
Ethics of our Fathers: Chapter 3 Mishna 18: Torah is our Precious Gift, let's not waste it
"He used to say: 'Beloved is man for he was created in the image of G-d; it is by special divine love that he is informed that he was created in the image of G-d, as it is said: "For G-d made man in his own image." Beloved are Israel, for they were called the children of G-d; it is by special divine love that they are informed that they were called the children of G-d, as it is said: "You are the children of the L-rd your G-d." Beloved are Israel, for to them was given a previous instrument [the Torah]; it is by special divine love that they are informed that to them was given the precious instrument through which the world was created, as it is said: "For I give you good doctrine; forsake not my Torah.'"
Why is it so special that G-d informs us that we were created in His image? If we weren't informed of this, would it be any less important and what does it mean that we were created in His image in the first place?
The Torah tells us that when man is created, G-d gave him life by putting in a soul in his body. This soul is part of G-d, so-to-speak which gives mankind the ability to make decisions, reason and reach their spiritual capability. At the same time. G-d puts man in a physical universe with desires and temptations that hinder man in this quest.
It is for this purpose we are created, to use the physical world as a means to spiritual perfection. The Jewish people don't look at the world as a terrible place where we are condemned forever but rather as a place that is full of challenges helping us reach our potential.
Each person has their own challenges and trials and are given a specific purpose only they can reach. They are supposed to navigate this world and be successful by tuning into what the Torah wants from them. This is what the second part of the Mishna means here.
G-d gave us a tremendous gift and heritage to pass down to the future generations. It is this instrument that guides us in everything that we do. Even though the physical world is a tough place to navigate, the Torah helps give us direction.
G-d created the evil inclination but at the same time he gave us the Torah to learn and practice as its antidote. While we are praised for making the right choices, we are also punished for the wrong ones we make. This is the power of free will.
When we use this world for our betterment, we uplift it and ourselves as well. When we give into our physical desires, we debase ourselves and the world too! We are created against our will and we die against our will, but we still have to live the most meaningful and productive lives we can.
This is why Torah is so precious. It helps us in so many ways, giving us the ability to be guided while living in treacherous conditions. These situations are what makes us who we are and who we can be!
Why is it so special that G-d informs us that we were created in His image? If we weren't informed of this, would it be any less important and what does it mean that we were created in His image in the first place?
The Torah tells us that when man is created, G-d gave him life by putting in a soul in his body. This soul is part of G-d, so-to-speak which gives mankind the ability to make decisions, reason and reach their spiritual capability. At the same time. G-d puts man in a physical universe with desires and temptations that hinder man in this quest.
It is for this purpose we are created, to use the physical world as a means to spiritual perfection. The Jewish people don't look at the world as a terrible place where we are condemned forever but rather as a place that is full of challenges helping us reach our potential.
Each person has their own challenges and trials and are given a specific purpose only they can reach. They are supposed to navigate this world and be successful by tuning into what the Torah wants from them. This is what the second part of the Mishna means here.
G-d gave us a tremendous gift and heritage to pass down to the future generations. It is this instrument that guides us in everything that we do. Even though the physical world is a tough place to navigate, the Torah helps give us direction.
G-d created the evil inclination but at the same time he gave us the Torah to learn and practice as its antidote. While we are praised for making the right choices, we are also punished for the wrong ones we make. This is the power of free will.
When we use this world for our betterment, we uplift it and ourselves as well. When we give into our physical desires, we debase ourselves and the world too! We are created against our will and we die against our will, but we still have to live the most meaningful and productive lives we can.
This is why Torah is so precious. It helps us in so many ways, giving us the ability to be guided while living in treacherous conditions. These situations are what makes us who we are and who we can be!
Thursday, July 24, 2014
Parshas Masei: Each station in life has importance
"These are the journeys of the children of Israel who went out of the land of Egypt with their armies under the hand of Moshe and Aharon" (Numbers 33:1)
What is the purpose of mentioning all the times and the Jewish people visited while they were in the desert? Rav Moshe Sternbuch Shlit'a in Ta'am V'Da'as explains that this is compared to mitzvah observance and spiritual endeavors a person encounters in their lives. A person works hard to do mitzvos in this world to acquire a portion in the next world.
While in this world, they go and travel for this outcome; i.e. all their effort goes from place to place acquiring the spiritual tools for the next world. This is what the rabbis mean when they say that rabbinic scholars have no rest in this world because they are busy perfecting themselves and growing spiritually! They are never satisfied where they are holding today, always looking to make improvements in their lives.
We live in a transient world, whereby many think this is the ultimate; there is no other world except this one, G-d forbid! Therefore, what they do doesn't matter and why not just enjoy life to the fullest since "eat, drink and be merry today lest tomorrow I die!" Unfortunately this is how many people live their lives and the world continues for them a meaningless existence.
Torah observant Jews have everything to live for and tremendous meaning in their everyday activities. They pray, make blessings thanking G-d for their sustenance, help others, keep the holidays and shabbos...things that not only give them meaning but sustain the universe. The problem is that we don't see many times the results of our actions and therefore many make the mistake and think that what we do doesn't matter.
Rav Chaim Volohziner, the famed disciple of the Vilna Gaon, brings down at the beginning of Nefesh HaChaim that this is a mistake we cannot afford to make. He tells us in great detail how great our actions are and what ramifications they have in this world and the next. If we would only understand it even at a basic level, we would live our lives differently!
The point Rav Chaim makes is that everything we do has repercussions for good and bad. We have to constantly take stock of our actions so that we improve them and change otherwise we could see disastrous results.
If our actions really matter, wouldn't we take life and ourselves more seriously? When we see a nation being bombarded with missiles and most are landing in open areas not causing much damage, do we see the Divine Providence or do we say it is just luck?
Each of us reach different stations in life. We need to take stock of them and see how we did at each interval. When we do this, we can see what we need to work on and what needs to change. This makes us realize how small we are but how much we can grow and influence the world.
Shabbat Shalom
What is the purpose of mentioning all the times and the Jewish people visited while they were in the desert? Rav Moshe Sternbuch Shlit'a in Ta'am V'Da'as explains that this is compared to mitzvah observance and spiritual endeavors a person encounters in their lives. A person works hard to do mitzvos in this world to acquire a portion in the next world.
While in this world, they go and travel for this outcome; i.e. all their effort goes from place to place acquiring the spiritual tools for the next world. This is what the rabbis mean when they say that rabbinic scholars have no rest in this world because they are busy perfecting themselves and growing spiritually! They are never satisfied where they are holding today, always looking to make improvements in their lives.
We live in a transient world, whereby many think this is the ultimate; there is no other world except this one, G-d forbid! Therefore, what they do doesn't matter and why not just enjoy life to the fullest since "eat, drink and be merry today lest tomorrow I die!" Unfortunately this is how many people live their lives and the world continues for them a meaningless existence.
Torah observant Jews have everything to live for and tremendous meaning in their everyday activities. They pray, make blessings thanking G-d for their sustenance, help others, keep the holidays and shabbos...things that not only give them meaning but sustain the universe. The problem is that we don't see many times the results of our actions and therefore many make the mistake and think that what we do doesn't matter.
Rav Chaim Volohziner, the famed disciple of the Vilna Gaon, brings down at the beginning of Nefesh HaChaim that this is a mistake we cannot afford to make. He tells us in great detail how great our actions are and what ramifications they have in this world and the next. If we would only understand it even at a basic level, we would live our lives differently!
The point Rav Chaim makes is that everything we do has repercussions for good and bad. We have to constantly take stock of our actions so that we improve them and change otherwise we could see disastrous results.
If our actions really matter, wouldn't we take life and ourselves more seriously? When we see a nation being bombarded with missiles and most are landing in open areas not causing much damage, do we see the Divine Providence or do we say it is just luck?
Each of us reach different stations in life. We need to take stock of them and see how we did at each interval. When we do this, we can see what we need to work on and what needs to change. This makes us realize how small we are but how much we can grow and influence the world.
Shabbat Shalom
Ethics of our Fathers: Chapter 3 Mishna 17: Take life Seriously and no when to keep your mouth shut!
"Rabbi Akiva said: 'Jesting and light-headedness lead a man on to lewdness. the Mesorah (the tradition as to the correct text of the Scripture) is a fence to the Torah (and preserves integrity); tithes form a fence to wealth; vows are a fence (a help) to self-restraint; a fence to wisdom is silence.'"
The beginning of the Mishna teaches us the importance of why a person should not be light-headed. The reason is that one should take life seriously and have meaningful days. If we concentrate on just having fun and doing things for pleasure, we miss out on what is truly important.
This idle time when not spent on Torah can cause us to lose focus of what is truly important and lead to things that are detrimental to our spiritual growth. Is life only about having fun, i.e. eat, drink and be merry lest tomorrow I die?
The next part of the Mishna explains the importance as to the correct text of the Scripture. The reason is that the rabbis teach us how to interpret the text so we know how to observe the mitzvos. There are numerous examples that illustrate this point.
The main idea is that it gives strength to the Torah by helping us to understand how to keep it. If we did not learn out these inferences from the verses, we wouldn't know how to observe many of the commandments!
The next part of the Mishna explains that if a person gives tzedakah, it will help form a fence to wealth. This means that by giving charity it can protect the money we have. Is this really true? After all, if we give money away every month, how will we replenish what we have lost?
The answer is that the more generous we are, the more G-d will make sure that our livelihood will be taken care of. This does not mean a person cannot have setbacks or fall on hard times but the reality is that no one has ever lost out by helping others.
Even if one cannot give a lot, we have to train ourselves to put our hands in our pockets and give. When we learn this, G-d will look favorably upon us and want to continue helping us and giving what we need.
Vows help us separate from things; even those things that are permitted to us! When we deny ourselves certain pleasures, we are showing to G-d what is truly important and that is not this world! This helps a person curb one's appetite for for the desires of this world.
G-d created the world for us to enjoy and get benefit from. He gave us directions on how to do that. This is called the Torah which he gave to Moshe on Mount Sinai to pass down to the Jewish people! Even though the world is ours to enjoy, we are not allowed to indulge more than we need to.
This world is just a corridor to the world to come. Therefore we have to prepare ourselves here to reap the benefits of the next world. The way we do that is through the observation of Torah and mitvzos. If we get distracted and get caught up in this world, then we have defeated the purpose for which we have been created.
How does silence lead to wisdom? Isn't wisdom acquired through talking and hashing things out to get to the truth? This means that one can be wise in knowledge and also through character development. We can learn not to talk when our friend is speaking. This will lead us to other good character traits as well. This is not being silent but realizing when a person should not speak.
Wisdom is gained when we don't speak in front of someone greater than us. We learn more when we think things through and don't answer the first idea that comes to our mind. We become great people when we seek advice from others that can help us instead of relying on our own opinion.
Silence here means when the right time to speak up is and when to nullify ourselves to others greater than us. This is certainly not an easy thing to do but we reap tremendous benefits when we do!
The beginning of the Mishna teaches us the importance of why a person should not be light-headed. The reason is that one should take life seriously and have meaningful days. If we concentrate on just having fun and doing things for pleasure, we miss out on what is truly important.
This idle time when not spent on Torah can cause us to lose focus of what is truly important and lead to things that are detrimental to our spiritual growth. Is life only about having fun, i.e. eat, drink and be merry lest tomorrow I die?
The next part of the Mishna explains the importance as to the correct text of the Scripture. The reason is that the rabbis teach us how to interpret the text so we know how to observe the mitzvos. There are numerous examples that illustrate this point.
The main idea is that it gives strength to the Torah by helping us to understand how to keep it. If we did not learn out these inferences from the verses, we wouldn't know how to observe many of the commandments!
The next part of the Mishna explains that if a person gives tzedakah, it will help form a fence to wealth. This means that by giving charity it can protect the money we have. Is this really true? After all, if we give money away every month, how will we replenish what we have lost?
The answer is that the more generous we are, the more G-d will make sure that our livelihood will be taken care of. This does not mean a person cannot have setbacks or fall on hard times but the reality is that no one has ever lost out by helping others.
Even if one cannot give a lot, we have to train ourselves to put our hands in our pockets and give. When we learn this, G-d will look favorably upon us and want to continue helping us and giving what we need.
Vows help us separate from things; even those things that are permitted to us! When we deny ourselves certain pleasures, we are showing to G-d what is truly important and that is not this world! This helps a person curb one's appetite for for the desires of this world.
G-d created the world for us to enjoy and get benefit from. He gave us directions on how to do that. This is called the Torah which he gave to Moshe on Mount Sinai to pass down to the Jewish people! Even though the world is ours to enjoy, we are not allowed to indulge more than we need to.
This world is just a corridor to the world to come. Therefore we have to prepare ourselves here to reap the benefits of the next world. The way we do that is through the observation of Torah and mitvzos. If we get distracted and get caught up in this world, then we have defeated the purpose for which we have been created.
How does silence lead to wisdom? Isn't wisdom acquired through talking and hashing things out to get to the truth? This means that one can be wise in knowledge and also through character development. We can learn not to talk when our friend is speaking. This will lead us to other good character traits as well. This is not being silent but realizing when a person should not speak.
Wisdom is gained when we don't speak in front of someone greater than us. We learn more when we think things through and don't answer the first idea that comes to our mind. We become great people when we seek advice from others that can help us instead of relying on our own opinion.
Silence here means when the right time to speak up is and when to nullify ourselves to others greater than us. This is certainly not an easy thing to do but we reap tremendous benefits when we do!
Monday, July 21, 2014
Miracles and Missiles
HaRav Moshe Sternbuch Speaks About Miracles and Missiles
By Rabbi Daniel Yaakov Travis
Headlines – Tammuz 5774:
- Hundreds of sophisticated missiles, each one capable of causing mass destruction, fall in Israel.
- Most of these missiles land in open areas, and as a result no one is killed.
- The Kipat Barzel – the Iron Dome, intercepts some of these missiles, and the shrapnel and debris from these exploded missiles causes almost no injury or damage.
- The head of Hamas admits, “We have experts launching these missiles, yet their G-d will not allow us to hurt them.”
What is Hashem telling us?
Free Choice
The passuk tells us, “Hu Dasan V’Aviram” (Bamidbar 26:9). Chazalexplain that Dasan and Aviram continued in their evil ways from the beginning of their lives until their deaths (Megillah 11a). We know that Dasan and Aviram were not tzaddikim. What is it that our Sages were trying to convey to us here?
The deeper message of their words is startling. Dasan and Aviram saw the eser makkos, Krias Yam Suf, the mann and the be’er. Yet witnessing these miracles did not inspire them to abandon their evil ways.
At the time of Krias Yam Suf, Hashem brought a powerful northern wind that raged the entire night before the sea split (Shemos 14:21). The Sefer Hachinuch (132) explains that the purpose of this wind was to give people the option to believe that Krias Yam Suf was not a miracle, but rather that it resulted from natural causes. Similarly, after the makkos in Mitzrayim, the sorcerers of Egypt showed that they, too, could perform similar feats (Shemos 8:14).
Whenever Hashem performs miracles, He always leaves an opening for people to err by believing that these events came about through natural causes. Dasan and Aviram assumed that all of these miracles had natural causes, and therefore they clung to their evil ways. Yet the question remains: If the purpose of a miracle is to display Hashem’s might and glory, why should He want to hide Himself?
Hiding Behind Nature
This world is a corridor leading to Olam Haba, and we will receive reward in the Next World in accordance with the degree to which we prepared ourselves in this world. If the Almighty were to reveal Himself openly, that would leave no room for free choice, and we would not have a chance to earn reward. Hashem hides Himself behind the cloak of nature so that we will need to search for His Presence.
For this reason, when Hashem performs open miracles, He always leaves room for a natural explanation for them. In Mitzrayim that explanation was the sorcerers; at Krias Yam Suf it was the northern wind. All of these natural causes are merely diversions He creates to hide Himself and to give evil people the opportunity to deny that it was Hashem’s Hand that performed these miracles.
While we cannot ignore the fact that our enemies are trying to destroy us, we must be wary about becoming overly absorbed in the details of what is happening. We should always remember that, just as the Almighty is stopping these missiles from hitting their targets, He is allowing them to be launched. We must recognize that every missile is a test in emunah: Do we attribute what is happening to natural causes or to Hashem?
Open Miracles
If we take a few minutes to think about what is going on around us, we will be amazed. Each of these missiles has the ability to cause mass death and destruction, Rachmana litzlan, yet not a single person was killed. One of the missiles made a direct hit on someone’s home, yet by chance the family had decided to go away that day; another missile hit someone’s home and miraculously did not explode.
These are highly sophisticated long-range missiles that, according to Hamas, were fired by expert missile launchers. The possibility of some of them missing their targets is low. The likelihood that there would not be a single fatality is nonexistent. This is an overt miracle of the highest degree.
After witnessing these miracles firsthand, why is it that all of us – each and every individual – have not decided to make major changes in our lives and taken upon ourselves an intense regimen of teshuvah,tefillah and tzedakah? We have been so strongly influenced by the media and by our nonreligious brethren who tell us that natural causes are behind these events, that we have hardly been affected by these miracles.
Blessing after Tragedy
Rav Sternbuch relates that after World War II he spoke to Rav Mordechai Pragamansky about what would happen to the Jewish people. Rav Pragamansky told him that when Hashem brings a great disaster to the world, such as the Holocaust, inevitably it will be followed by a period of great shefa, affluence. Even then, at a time when most Jews were living in great poverty, Rav Pragamansky foresaw that Jews of the next generation would become millionaires and billionaires.
We find a precedent for this phenomenon in the time when the Jewish people left Mitzrayim. After suffering 210 years of slavery and servitude, at the time of their departure the Egyptians gave them great wealth. Following Krias Yam Suf, Klal Yisrael received even more with the bizas hayam, the spoils they gained from the Egyptians who drowned in the sea.
Rav Pragamansky explains that all of this affluence is meant to be anisayon for the Jewish people: If we attribute everything to Hashem and His kindness, and if we use our resources to serve and sanctify Him, then we will have passed the test. If we attribute this wealth to our own ingenuity, then we will inevitably fall and be punished, as we see happened to the Jews in the Midbar, who sinned with the egel hazahav.
Reward or Punishment
Over the past week we have been witness to the highest degree of kindness and mercy from Hashem, when He prevented hundreds of missiles from hitting their targets. If we internalize the extent of His Kindness, and use it to raise our recognition of His Presence in our lives, then we will have passed the test that He has given us. We can be sure that this is one of the final nisyonos before the geulah.
Since it is possible to deny all of these miracles, the reward for one who recognizes them is extremely great. Someone who sees Hashem’s Hand during such times, thanking Him constantly for His benevolence and telling other people about the great miracles that He has performed for us, brings great nachas ruach to the Almighty. He has recognized what the Ramban writes at the end of Parashas Bo: “There is no such thing as nature in the world, and everything that happens is a direct result of Hashem’s Hand.”
However, if we attribute what took place to natural causes, then we are putting ourselves in the gravest danger. If we do not recognize His Hand in our lives, we can arouse great Divine wrath, and we will no longer be worthy of His protection. Then we are liable to receive a punishment similar to that of the generation of the Midbar, whose people used their affluence to make the egel hazahav.
The Power of One Person
Chazal describe the great reward that Pinchas received for his act ofkana’us. By taking up arms and killing Zimri and Kozbi, Pinchas saved the entire Jewish people from destruction (Bamidbar 25:11). So too, every single Jew, without exception, has the potential to be the “Pinchas” who saves Klal Yisrael during these times.
Hashem is performing ever greater miracles before our eyes, and ouravodah is to recognize Hashem. We must thank Him for the past (modeh al ha’avar) and beseech Him that He continue to have mercy on us (mevakeish al ha’atid). Anyone who breaks through the smoke screen of nature, who recognizes Hashem’s Hand behind all of these miracles, and who helps to open the eyes of his fellow Jews who have not yet been privileged to see this, can be considered the Pinchas of our generation.
Those people who recognize and publicize the miracles that are taking place will receive the greatest reward for doing so. However, we should realize that as soon as the geulah comes, this test will be no more. On the day that Hashem reveals Himself to the entire world, there will no longer be any free choice, and we will not be rewarded for seeing the obvious.
May this day come soon.
Thursday, July 17, 2014
Parshas Matos: Uprooting Bad Thoughts
"But if her father disallow her in the day that he hears; not any of her vows or of her bonds with which she has bound herself , shall stand, and the L-rd shall forgive her, because her father disallowed her." (Numbers 30:6)
Rashi explains that the case here is when a woman made a vow to be a Nazerite and her husband heard it and he nullified it but she did not know and drank wine or became impure by coming in contact with a dead body so she needs forgiveness for what she has done.
The Talmud in Kidushin 80a tells us that when Rabbi Akiva got to this verse he cried and he said someone who had intention to eat pig and ended up eating kosher meat the Torah says he needs atonement and one that wanted to eat pig meat and ended up eating pig meat all the more so! Rav Moshe Sternbuch Sh'lita in Ta'am V'Da'as asks what the novelty in Rabbi Akiva's statement when he came to this verse that the person who had intention to eat pig meat and actually ate it needs atonement? Isn't that obvious?
Rav Sternbuch explains that every transgression a person does is not just forbidden and makes a blemish on our soul but the essence of our thoughts to want to transgress is what we need to uproot and receive atonement for! Here if the person had intention to eat something not kosher and the meat they ate is kosher requires us to get atonement for the bad thoughts we had and to uproot them.
Rabbi Akiva here learned that when a person transgresses on purpose, one needs atonement for the thoughts as well that caused this action. Therefore it is not enough for one to not want to do the transgression in the future but one must do whatever they can to break that desire.
This is easier said than done. Feeling bad about the transgression is a step in the right direction. How do we uproot the desire and temptation? This comes with hard work. The more books we learn on proper ethics we should be trying to uphold and the more Torah we learn should help but the evil inclination does not rest for one second, not even when one sleeps!
We need to think of ways to overcome our temptations and continue on the path to spiritually perfect ourselves. We need mentors and guides to help us so we can continue on that path and we need to pray that G-d will help us in all our endeavors.
The Talmud tells us that really we have no hope against the evil inclination but the reality is that G-d does help us in so many ways that we cannot even begin to fathom. In the three weeks which we find ourselves now we are living in difficult times as we mourn the Temple's destruction.
May we strengthen ourselves to live our lives as G-d wants us to.
Shabbat Shalom
Rashi explains that the case here is when a woman made a vow to be a Nazerite and her husband heard it and he nullified it but she did not know and drank wine or became impure by coming in contact with a dead body so she needs forgiveness for what she has done.
The Talmud in Kidushin 80a tells us that when Rabbi Akiva got to this verse he cried and he said someone who had intention to eat pig and ended up eating kosher meat the Torah says he needs atonement and one that wanted to eat pig meat and ended up eating pig meat all the more so! Rav Moshe Sternbuch Sh'lita in Ta'am V'Da'as asks what the novelty in Rabbi Akiva's statement when he came to this verse that the person who had intention to eat pig meat and actually ate it needs atonement? Isn't that obvious?
Rav Sternbuch explains that every transgression a person does is not just forbidden and makes a blemish on our soul but the essence of our thoughts to want to transgress is what we need to uproot and receive atonement for! Here if the person had intention to eat something not kosher and the meat they ate is kosher requires us to get atonement for the bad thoughts we had and to uproot them.
Rabbi Akiva here learned that when a person transgresses on purpose, one needs atonement for the thoughts as well that caused this action. Therefore it is not enough for one to not want to do the transgression in the future but one must do whatever they can to break that desire.
This is easier said than done. Feeling bad about the transgression is a step in the right direction. How do we uproot the desire and temptation? This comes with hard work. The more books we learn on proper ethics we should be trying to uphold and the more Torah we learn should help but the evil inclination does not rest for one second, not even when one sleeps!
We need to think of ways to overcome our temptations and continue on the path to spiritually perfect ourselves. We need mentors and guides to help us so we can continue on that path and we need to pray that G-d will help us in all our endeavors.
The Talmud tells us that really we have no hope against the evil inclination but the reality is that G-d does help us in so many ways that we cannot even begin to fathom. In the three weeks which we find ourselves now we are living in difficult times as we mourn the Temple's destruction.
May we strengthen ourselves to live our lives as G-d wants us to.
Shabbat Shalom
Ethics of our Fathers: Chapter 3 Mishna 16: Respect others and Smile
"Rabbi Yishmael said, 'Be submissive to a superior and kindly to the young; and receive all men cheerfully.'"
The first part of the Mishna tells us that we should be submissive to a superior. That means simply that we should show respect to our bosses and those greater than us in learning. The latter is easier to understand because we have to show respect to Torah scholars for the Torah they know and the knowledge that they can give to others.
Our bosses may be a different story entirely. Since they have higher authority than us with seniority or whatever capacity, we have an obligation to try and help them and show respect as much as possible. This may be obvious in regards to keeping one's job but this is more difficult when we think that we are just as good or if not more important than the people in charge.
This is where we run into the problem of not letting our own ego's get in the way. Being submissive to anyone is never easy but the reality is if we would learn how leave our "greatness" to the side, we would gain tremendously!
The next part of the Mishna explains the importance of being kind to the young. This may seem obvious but someone with more life experience or who is older very rarely will want to be nice to those younger than themselves. The reason is because "they believe" that the younger ones should serve them so they have the right to rule over them.
The commentaries tell us that this is not a good thing and will cause the youth to rebel. When they are not treated properly, they will disobey and have no respect for the older generation. Unfortunately this is very common today where we see how kids lack the proper respect for adults.
As the generations pass, this is more prevalent due to the fact that the young think the older generation is out of touch with reality and soon enough they will be moving on to the next world so their usage in this world is minimal. This is a big mistake as Judaism looks at the older generation as the continuation of the great chain that connects us to Mount Sinai.
The last part of the Mishna tells us that we should accept each person cheerfully. Why is this here at the end of the Mishna and what is its connection to what was said previously? If we show respect to our bosses and those older than us and treat the youth properly, then it would seem that we can do this by receiving each person in a positive way.
This means we look at each person an entity in and of themselves so that when we show them a smile and give them a good word, whether they be older or younger will have a positive influence on all. Even if someone is in a bad mood for whatever reason, did the person you see deserve to be looked at with a sour face?
We have many trials and tribulations on a regular basis, so this is easier said than done. If we keep in mind we are showing ourselves to others instead of selfishly thinking about ourselves all the time, this world would look a whole lot different!
The first part of the Mishna tells us that we should be submissive to a superior. That means simply that we should show respect to our bosses and those greater than us in learning. The latter is easier to understand because we have to show respect to Torah scholars for the Torah they know and the knowledge that they can give to others.
Our bosses may be a different story entirely. Since they have higher authority than us with seniority or whatever capacity, we have an obligation to try and help them and show respect as much as possible. This may be obvious in regards to keeping one's job but this is more difficult when we think that we are just as good or if not more important than the people in charge.
This is where we run into the problem of not letting our own ego's get in the way. Being submissive to anyone is never easy but the reality is if we would learn how leave our "greatness" to the side, we would gain tremendously!
The next part of the Mishna explains the importance of being kind to the young. This may seem obvious but someone with more life experience or who is older very rarely will want to be nice to those younger than themselves. The reason is because "they believe" that the younger ones should serve them so they have the right to rule over them.
The commentaries tell us that this is not a good thing and will cause the youth to rebel. When they are not treated properly, they will disobey and have no respect for the older generation. Unfortunately this is very common today where we see how kids lack the proper respect for adults.
As the generations pass, this is more prevalent due to the fact that the young think the older generation is out of touch with reality and soon enough they will be moving on to the next world so their usage in this world is minimal. This is a big mistake as Judaism looks at the older generation as the continuation of the great chain that connects us to Mount Sinai.
The last part of the Mishna tells us that we should accept each person cheerfully. Why is this here at the end of the Mishna and what is its connection to what was said previously? If we show respect to our bosses and those older than us and treat the youth properly, then it would seem that we can do this by receiving each person in a positive way.
This means we look at each person an entity in and of themselves so that when we show them a smile and give them a good word, whether they be older or younger will have a positive influence on all. Even if someone is in a bad mood for whatever reason, did the person you see deserve to be looked at with a sour face?
We have many trials and tribulations on a regular basis, so this is easier said than done. If we keep in mind we are showing ourselves to others instead of selfishly thinking about ourselves all the time, this world would look a whole lot different!
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