Tuesday, September 3, 2013
Parshas Ha'azinu: Rely on G-d Alone
10:51 AM | 
Posted by
Rabbi Chaim Coffman |
"When Hashem will have judged His people, He shall relent regarding His servants, when He sees that enemy power progresses, and none is saved or assisted" (Deuternony 32:36)
Rav Yaakov Kamenetzky in Emes L'Yaakov tells us that the gemara in Sanhedrin (97a) learns from this verse that the messiah will not come until we totally despair from the final redemption. This is amazing Rav Yaakov tells us because this is one of the 13 Principles of Faith that every Jew has to believe in!
Rav Yaakov explains that this means that when the Jewish people anticipate the final redemption as being something that will occur in a natural way, it is in reality not the redemption. For example, the non-Jewish nations will have compassion for us and give us a place to build the Temple, to let us go back to our homeland...
In reality, this cannot be because acts of loving kindness that come from the non-Jewish nations is really a non-starter since they really do hate us. We have seen throughout the millennium what the nations have done to us; pogrom after pogrom, murdering, burning and plundering the Jewish people. So when we think that the nations of the world all of a sudden will have compassion upon us, is a fallacy.
We have to understand that the only being that we can rely on is our father in heaven. Once we place our entire faith in Him, then he will send the ultimate redeemer who will free the Jewish people from the more than 2000 year exile that they have been in!
This is also the reason why G-d sent Moses to go to Pharaoh and demand that he let the Jewish people go out from Egypt. Immediately after Moses told Pharaoh this, G-d hardened his heart so that he would not listen to Moses and let his people go. G-d wanted to teach us that ultimately it was up to Him to free the Jewish people and not Pharaoh!
We shouldn't think that it was Pharaoh's kindness or willingness to let the Jewish people go, but rather G-d Himself! At that point, when it looked like there was no hope, that is when G-d brought the Jewish people out of Egypt. Only when the Jewish people were willing to be subservient to G-d alone, that is when the redemption occurred.
We see from here that the Jewish people have no one to rely on except their father in heaven. To Him alone we turn and pray for all our requests, whether it be health, livelihood...Sometimes we lose track of this idea and think that if we really become close to the nations they will help us. This is a grave mistake as we have seen throughout our history.
Shabbat Shalom
Rav Yaakov Kamenetzky in Emes L'Yaakov tells us that the gemara in Sanhedrin (97a) learns from this verse that the messiah will not come until we totally despair from the final redemption. This is amazing Rav Yaakov tells us because this is one of the 13 Principles of Faith that every Jew has to believe in!
Rav Yaakov explains that this means that when the Jewish people anticipate the final redemption as being something that will occur in a natural way, it is in reality not the redemption. For example, the non-Jewish nations will have compassion for us and give us a place to build the Temple, to let us go back to our homeland...
In reality, this cannot be because acts of loving kindness that come from the non-Jewish nations is really a non-starter since they really do hate us. We have seen throughout the millennium what the nations have done to us; pogrom after pogrom, murdering, burning and plundering the Jewish people. So when we think that the nations of the world all of a sudden will have compassion upon us, is a fallacy.
We have to understand that the only being that we can rely on is our father in heaven. Once we place our entire faith in Him, then he will send the ultimate redeemer who will free the Jewish people from the more than 2000 year exile that they have been in!
This is also the reason why G-d sent Moses to go to Pharaoh and demand that he let the Jewish people go out from Egypt. Immediately after Moses told Pharaoh this, G-d hardened his heart so that he would not listen to Moses and let his people go. G-d wanted to teach us that ultimately it was up to Him to free the Jewish people and not Pharaoh!
We shouldn't think that it was Pharaoh's kindness or willingness to let the Jewish people go, but rather G-d Himself! At that point, when it looked like there was no hope, that is when G-d brought the Jewish people out of Egypt. Only when the Jewish people were willing to be subservient to G-d alone, that is when the redemption occurred.
We see from here that the Jewish people have no one to rely on except their father in heaven. To Him alone we turn and pray for all our requests, whether it be health, livelihood...Sometimes we lose track of this idea and think that if we really become close to the nations they will help us. This is a grave mistake as we have seen throughout our history.
Shabbat Shalom
Rosh Hashanah: All the Preparation is done, are we ready for Judgment?
Rosh Hashanah has finally arrived. The month of Elul has helped prepare us for these awesome days. We have been reading Psalm 27 every day which we continue to do until the end of Sukkos and we have heard the shofar every day as well.
Ashkenazim last Saturday night began saying Selichos (Penetential prayers) while Sefardim have been saying them all month. We have had a month to start preparing and now we are in the final day before it all comes about.
Rosh Hashanah can be an awesome day as we prepare ourselves to crown G-d king. Even though we do this every day, twice a day by saying the Shema, there is a special obligation to do this on Rosh Hashanah. The reason is that we want to feel that G-d is king. If we take that attitude into every day, then there is less chance that we will sin.
We need to have the fear of heaven and actually feel the trepidation! There is the famous story of the Beis Halevi where he used to put his hands over fire to feel what gehenom (hell) would feel like. His hands were literally dark brown from all the years of doing this. He would live his life every day in fear of G-d.
The Ari Zatzal (Rabbi Isaac Luria) said that if a person does not feel the trepidation and fear on Rosh Hashanah, then there is a blemish on their soul! This means that we have to take stock of our actions and what we do. Not only that, but we don't know what our real potential is and if we are lazy and don't use our strength's to our fullest, then G-d could have complaints against us and punish us.
As we go through the machzor and chant these liturgical poems, we realize the importance of the day. It is all about judgment, G-d's awesomeness and what we hope to aspire to. We cannot take anything for granted. Just because G-d granted us life last year, does not mean we merit it this year.
As we say, who will die by fire, water, killed, eaten by animals...who will become rich, who will be made poor...no guarantees. Nonetheless, we have to work hard to the best of our abilities and want to change.
Although Rosh Hashanah is only a day away, we still have the ability to do mitzvos to have a good judgement. This reminds me of the story of a man who comes to synagogue Rosh Hashanah evening and finds out that someone had taken his seat. He was so livid, nothing could calm him down.
Even when he went home and ate his festive meal, he was still bothered by this incident. He went to sleep and had the follow dream, that he was being judged in the heavenly court. He saw in front of him a huge scale and then heard a heavenly voice call out, 'Bring out all his mitzvos.'
All of a sudden thousands of white angels came out, some stronger, some weaker and that side of the scale went way down. After that, he heard another heavenly voice call out, 'Bring out his sins.' All of a sudden, he saw these black angels, some stronger, some weaker as they jumped on the other side of the scale.
The scale was balancing back and forth and it seemed that the side of the black angels was going further down and they appeared ready to tear him apart limb from limb. The man screamed out, 'Aren;t there any more mitzvos?' Silence. The man petrified not knowing what to do, screams out, 'I will do anything, I will even take yissurim (suffering).
After that, there were a huge amount of white angels that started coming out and jumped on the scale and pushed the scale to the side of merits. At this point, the man awoke from his dream shaking realizing what just transpired. Needless to say, the next day when he came to synagogue, he didn't care that his seat was taken as he enjoyed thoroughly all the singing and prayers the entire holiday.
May we all merit to be written in the book of life and a happy, healthy meaningful Rosh Hashahan to all.
Ashkenazim last Saturday night began saying Selichos (Penetential prayers) while Sefardim have been saying them all month. We have had a month to start preparing and now we are in the final day before it all comes about.
Rosh Hashanah can be an awesome day as we prepare ourselves to crown G-d king. Even though we do this every day, twice a day by saying the Shema, there is a special obligation to do this on Rosh Hashanah. The reason is that we want to feel that G-d is king. If we take that attitude into every day, then there is less chance that we will sin.
We need to have the fear of heaven and actually feel the trepidation! There is the famous story of the Beis Halevi where he used to put his hands over fire to feel what gehenom (hell) would feel like. His hands were literally dark brown from all the years of doing this. He would live his life every day in fear of G-d.
The Ari Zatzal (Rabbi Isaac Luria) said that if a person does not feel the trepidation and fear on Rosh Hashanah, then there is a blemish on their soul! This means that we have to take stock of our actions and what we do. Not only that, but we don't know what our real potential is and if we are lazy and don't use our strength's to our fullest, then G-d could have complaints against us and punish us.
As we go through the machzor and chant these liturgical poems, we realize the importance of the day. It is all about judgment, G-d's awesomeness and what we hope to aspire to. We cannot take anything for granted. Just because G-d granted us life last year, does not mean we merit it this year.
As we say, who will die by fire, water, killed, eaten by animals...who will become rich, who will be made poor...no guarantees. Nonetheless, we have to work hard to the best of our abilities and want to change.
Although Rosh Hashanah is only a day away, we still have the ability to do mitzvos to have a good judgement. This reminds me of the story of a man who comes to synagogue Rosh Hashanah evening and finds out that someone had taken his seat. He was so livid, nothing could calm him down.
Even when he went home and ate his festive meal, he was still bothered by this incident. He went to sleep and had the follow dream, that he was being judged in the heavenly court. He saw in front of him a huge scale and then heard a heavenly voice call out, 'Bring out all his mitzvos.'
All of a sudden thousands of white angels came out, some stronger, some weaker and that side of the scale went way down. After that, he heard another heavenly voice call out, 'Bring out his sins.' All of a sudden, he saw these black angels, some stronger, some weaker as they jumped on the other side of the scale.
The scale was balancing back and forth and it seemed that the side of the black angels was going further down and they appeared ready to tear him apart limb from limb. The man screamed out, 'Aren;t there any more mitzvos?' Silence. The man petrified not knowing what to do, screams out, 'I will do anything, I will even take yissurim (suffering).
After that, there were a huge amount of white angels that started coming out and jumped on the scale and pushed the scale to the side of merits. At this point, the man awoke from his dream shaking realizing what just transpired. Needless to say, the next day when he came to synagogue, he didn't care that his seat was taken as he enjoyed thoroughly all the singing and prayers the entire holiday.
May we all merit to be written in the book of life and a happy, healthy meaningful Rosh Hashahan to all.
Monday, September 2, 2013
Ethics of our Fathers Chapter 1 Mishna 12: Don't be Stubborn, Change!
Hillel and Shamai received the oral tradition from the preceding. Hillel said, 'Be of the disciples of Aharon, loving peace and pursuing peace, be one who loves his fellow men and draws them near to the Torah.'
Rav Ovadiah Bartenura tells us how Aharon Ha'Kohen would make between two people that were arguing. Without knowledge of one of the combatants he would tell him how his friend had remorse for what he has done and is sad beyond belief for what he has done to his friend. He said to me that he will now go to his friend and ask his forgiveness for what he has done.
Aharon would tell the other friend the same story and when each one met up with the other, they would ask each other forgiveness. This is how Aharon HaKohen would make peace between two arguing people. What a lesson we can learn! The problem is that we stand on circumstance and refuse to budge and admit we have done anything wrong.
This leads us to be stubborn, not wanting to give in and change for the sake of peace. What a different world it would be if we could learn to overcome being adamant and not wanting to make peace with someone.
This leads to the second part of the Mishna where Aharon would draw people close to the Torah. How would he do that? If Aharon would feel that someone transgressed in private he would go over to them and draw them close and befriend them. The one who transgressed would say to himself, 'if Aharon knew what I had hidden in my heart, he would not want to befriend me but rather I am a good person in his eyes and full of mitzvos!
"If Aharon really knew who I was," he continues, "he would stay away from such an evil person!" This person would then feel bad and ashamed of what they had done and it would cause them to do teshuvah (repent) Aharon had the ability just by acting in a friendly manner to change others.
This reminds me of the story of when a Yeshiva student went to see the Chofetz Chaim. This student was found to be smoking on Shabbos and he was summoned to see the Rosh Yeshiva (head of the Yeshivah). The Chofetz Chaim took the boy by the and and cried tears saying the words, 'Shabbos'.
That is all he said.
From that time on, that boy never smoked on Shabbos! This is the power of our actions that can lead a person to teshuvah, true love and caring. When a person sees that, how can they not want to change?
Rav Ovadiah Bartenura tells us how Aharon Ha'Kohen would make between two people that were arguing. Without knowledge of one of the combatants he would tell him how his friend had remorse for what he has done and is sad beyond belief for what he has done to his friend. He said to me that he will now go to his friend and ask his forgiveness for what he has done.
Aharon would tell the other friend the same story and when each one met up with the other, they would ask each other forgiveness. This is how Aharon HaKohen would make peace between two arguing people. What a lesson we can learn! The problem is that we stand on circumstance and refuse to budge and admit we have done anything wrong.
This leads us to be stubborn, not wanting to give in and change for the sake of peace. What a different world it would be if we could learn to overcome being adamant and not wanting to make peace with someone.
This leads to the second part of the Mishna where Aharon would draw people close to the Torah. How would he do that? If Aharon would feel that someone transgressed in private he would go over to them and draw them close and befriend them. The one who transgressed would say to himself, 'if Aharon knew what I had hidden in my heart, he would not want to befriend me but rather I am a good person in his eyes and full of mitzvos!
"If Aharon really knew who I was," he continues, "he would stay away from such an evil person!" This person would then feel bad and ashamed of what they had done and it would cause them to do teshuvah (repent) Aharon had the ability just by acting in a friendly manner to change others.
This reminds me of the story of when a Yeshiva student went to see the Chofetz Chaim. This student was found to be smoking on Shabbos and he was summoned to see the Rosh Yeshiva (head of the Yeshivah). The Chofetz Chaim took the boy by the and and cried tears saying the words, 'Shabbos'.
That is all he said.
From that time on, that boy never smoked on Shabbos! This is the power of our actions that can lead a person to teshuvah, true love and caring. When a person sees that, how can they not want to change?
Friday, August 30, 2013
Parshas Nitzvavim - Vayeilech - Each Jew is Responsible for each other
"For you to pass into the covenant of Hashem your G-d and into His imprecation that Hashem, your G-d seals with you today" (Deuteronomy 29:11)
The parsha begins in plural form (atem nitzavim) and ends in singular form (l'avdecha). Rav Moshe Sternbuch Shlita in Ta'am V'Da'as tells us that the covenant made between G-d and the Jewish people is so that the they will be considered like one unit in as much as if one Jew transgresses whether through his body or soul, the entire Jewish nation feels it.
This is what it means that the Jewish people entered the covenant with G-d, each one taking responsibility for their fellow Jew. There is a novelty here, Rav Sternbuch explains. Even if one Jew decides that they want to throw off the yoke of keeping Torah and mitzvos G-d forbid, they are not doing what we call actions of our people and thereby take themselves out of the category of being part of our nation.
We understand that no matter what a Jew does, they are still considered a Jew even if they convert to another religion. At the same time, there are things that a Jew can do that systematically take him away from his people. Therefore, there would be no mitzvah of giving rebuke to such a person. Similarly there is no mitzvah to give rebuke to evil people and wanton transgressors who do not keep Torah and mitzvos.
Nonetheless, the Jewish people are all interconnected and all of them are considered one entity and have all entered the covenant with G-d together. Therefore if one of the Jewish people transgresses, it makes a blemish for the entire Jewish nation who feel the pain of what this person has done. Also, anyone who can protest against what these people do should do so in a way that they themselves feel the pain of their actions.
One may ask, what will this protest do? Won't it anger the people even more? Sometimes a person has to stand up and do something because he feels the pain of what this transgressor has done. This will strengthen the covenant between G-d and the Jewish people through His Divine Providence and compassion for his people and His land.
This is the eternal promise of the merit we have in the land of Israel today. This makes things worse in some ways because if one transgresses in the palace of the king, then the punishment and repercussions are much greater.
I have heard many times Rav Sternbuch say that he is not afraid of all the hostile nations that surround the tiny country of Israel. What he is more afraid of is G-d's anger for his people when they do not act as His people in the land of the Israel!
As a nation we have to look out for our ignorant brethren and try and educate them in the ways of the holy Torah. This will bring out love of Torah and create a tremendous kiddush Hashem (sanctification of G-d's name).
Shabbat Shalom
The parsha begins in plural form (atem nitzavim) and ends in singular form (l'avdecha). Rav Moshe Sternbuch Shlita in Ta'am V'Da'as tells us that the covenant made between G-d and the Jewish people is so that the they will be considered like one unit in as much as if one Jew transgresses whether through his body or soul, the entire Jewish nation feels it.
This is what it means that the Jewish people entered the covenant with G-d, each one taking responsibility for their fellow Jew. There is a novelty here, Rav Sternbuch explains. Even if one Jew decides that they want to throw off the yoke of keeping Torah and mitzvos G-d forbid, they are not doing what we call actions of our people and thereby take themselves out of the category of being part of our nation.
We understand that no matter what a Jew does, they are still considered a Jew even if they convert to another religion. At the same time, there are things that a Jew can do that systematically take him away from his people. Therefore, there would be no mitzvah of giving rebuke to such a person. Similarly there is no mitzvah to give rebuke to evil people and wanton transgressors who do not keep Torah and mitzvos.
Nonetheless, the Jewish people are all interconnected and all of them are considered one entity and have all entered the covenant with G-d together. Therefore if one of the Jewish people transgresses, it makes a blemish for the entire Jewish nation who feel the pain of what this person has done. Also, anyone who can protest against what these people do should do so in a way that they themselves feel the pain of their actions.
One may ask, what will this protest do? Won't it anger the people even more? Sometimes a person has to stand up and do something because he feels the pain of what this transgressor has done. This will strengthen the covenant between G-d and the Jewish people through His Divine Providence and compassion for his people and His land.
This is the eternal promise of the merit we have in the land of Israel today. This makes things worse in some ways because if one transgresses in the palace of the king, then the punishment and repercussions are much greater.
I have heard many times Rav Sternbuch say that he is not afraid of all the hostile nations that surround the tiny country of Israel. What he is more afraid of is G-d's anger for his people when they do not act as His people in the land of the Israel!
As a nation we have to look out for our ignorant brethren and try and educate them in the ways of the holy Torah. This will bring out love of Torah and create a tremendous kiddush Hashem (sanctification of G-d's name).
Shabbat Shalom
Tuesday, August 27, 2013
Ethics of our Fathers: Chapter 1 Mishna 11: Be Careful what you Teach
Avtalyon said, 'Scholars, be careful with your words! You may incur the penalty of exile and be banished to a place of evil waters (heretical teachings) and the disciples who follow you into exile are likely to drink of them and die (a spiritual death) with the result that the name of Heaven would be profaned'
A Torah scholar has to be careful of many things. One thing is that they have to be careful who they teach, meaning that the student has to be worthy to be taught. Not only that, but even if the Torah scholar has good students, he must be careful with his words that they are not misinterpreted which could lead to heretical ideas.
The question that may be asked is why the Torah scholar has to be so careful. After all, if the students misinterpret what is said, why is that the problem of the teacher? Everyone has free will and if the student makes a mistake then it is their own fault. The answer is that when a person teaches others, regardless of the level they are on, they have to give over information in the easiest way possible for it to be understood.
The reason for this is that something should not get misinterpreted by the students which can lead to heretical thoughts. It is said in the name of the Chasam Sofer that he would tell his students to be careful what they said in his name. Only if they clearly understood what he said were they able to say things in his name.
The Mishna continues by telling us that if a scholar is not careful with his words then they will incur the penalty of exile and be banished to a place of heretical teachings. Rav Ovadia Bartenura learns that this means that a scholar could potentially get banished to a place for having his teachings misinterpreted. Even though where the scholar lives now is not a place where heretics live, he could cause himself to get banished to a place where there are heretics.
This will lead to his students being corrupted by what they have "learned." This will also cause them to sin and they will die spiritually and prematurely. This in turn will lead to a desecration of G-d's name because what will remain with these students is the heresy that they continue to spread. This will lead to their ideas not being accepted after all their hard work.
One thing we learn from here is that we have to be careful what we say and who we say it to. If we have the ability to influence others, then all the more so we must be careful. We have the opportunity to be ambassador's for the Torah and if we misrepresent it and do not uphold what it says, then we will make a desecration of G-d's name, G-d forbid.
We have to live our lives on a higher level and be consistent with its teachings. This will lead to living more enriching lives and sanctifying G-d's name.
A Torah scholar has to be careful of many things. One thing is that they have to be careful who they teach, meaning that the student has to be worthy to be taught. Not only that, but even if the Torah scholar has good students, he must be careful with his words that they are not misinterpreted which could lead to heretical ideas.
The question that may be asked is why the Torah scholar has to be so careful. After all, if the students misinterpret what is said, why is that the problem of the teacher? Everyone has free will and if the student makes a mistake then it is their own fault. The answer is that when a person teaches others, regardless of the level they are on, they have to give over information in the easiest way possible for it to be understood.
The reason for this is that something should not get misinterpreted by the students which can lead to heretical thoughts. It is said in the name of the Chasam Sofer that he would tell his students to be careful what they said in his name. Only if they clearly understood what he said were they able to say things in his name.
The Mishna continues by telling us that if a scholar is not careful with his words then they will incur the penalty of exile and be banished to a place of heretical teachings. Rav Ovadia Bartenura learns that this means that a scholar could potentially get banished to a place for having his teachings misinterpreted. Even though where the scholar lives now is not a place where heretics live, he could cause himself to get banished to a place where there are heretics.
This will lead to his students being corrupted by what they have "learned." This will also cause them to sin and they will die spiritually and prematurely. This in turn will lead to a desecration of G-d's name because what will remain with these students is the heresy that they continue to spread. This will lead to their ideas not being accepted after all their hard work.
One thing we learn from here is that we have to be careful what we say and who we say it to. If we have the ability to influence others, then all the more so we must be careful. We have the opportunity to be ambassador's for the Torah and if we misrepresent it and do not uphold what it says, then we will make a desecration of G-d's name, G-d forbid.
We have to live our lives on a higher level and be consistent with its teachings. This will lead to living more enriching lives and sanctifying G-d's name.
Friday, August 23, 2013
Parshas Ki Savo: The Power of our Actions
"Then you shall call out and say before Hashem, your G-d, 'an Aramean tried to destroy my forefather. He descended to Egypt and sojourned there few in number and there he became a nation, great, strong, and numerous" (Deuteronomy 26:5)
Rav Yaakov Kamenetzky in his work Emes L'Yaakov asks why does the Torah use this language instead of saying like normal Lavan the Aramean? This comes to teach us, Rav Yaakov tells us that not only does Lavan hate Yaakov but all the Arameans hated him as well.
The reason is that when Yaakov went to Charan Yaakov said to them, 'My brethren, where are they?' Yaakov acted with respect towards them by asking with words of friendship and warmth. Even so, when the people gathered together to make a festive meal in the honor of the marriage of Yaakov and Rachel, they all knew full well that Lavan would not give Rachel to Yaakov in marriage but rather his older daughter Leah.
The Arameans knew what Lavan was up to but no one would reveal to Yaakov the truth. This is why the Torah tells us an Aramean he will be, he tried to destroy me and not the normal language of Lavan the Aramean.
This teaches a tremendous lesson about the world in which we live. You could have people live in a certain community that are influenced by some people in a negative way. Not only do they have an influence on the people around them, but the people themselves, even if they see injustice will not react or help.
We don't always realize the effect that we can have on others, positive and negative. This reminds me of the story of a non-religious Jew that donated a lot of money to an Orthodox synagogue. The rabbi asked this man, why are you donating money to our synagogue?
The man told the rabbi the following story. He was in Israel and went to the Kotel (Western Wall). He saw a man praying there, swinging back and forth deep in concentration in his prayers. The man was so taken aback and impressed with what he saw, he said to himself that he wanted to donate money to a synagogue that this man would feel comfortable praying in. This is the reason that I am donating money to your synagogue.
Our actions matter and can have influence on others around us even if we don't have intention for this! This man praying at the Kotel, will get up to heaven after 120 years and will get tremendous reward for just praying at the Kotel and influencing this man to want to donate money to a synagogue. On the other hand, the actions of Lavan had such an effect on his peers that no one wanted to speak up against the injustice that occurred to Yaakov. Such is the power of our actions.
Shabbat Shalom
Rav Yaakov Kamenetzky in his work Emes L'Yaakov asks why does the Torah use this language instead of saying like normal Lavan the Aramean? This comes to teach us, Rav Yaakov tells us that not only does Lavan hate Yaakov but all the Arameans hated him as well.
The reason is that when Yaakov went to Charan Yaakov said to them, 'My brethren, where are they?' Yaakov acted with respect towards them by asking with words of friendship and warmth. Even so, when the people gathered together to make a festive meal in the honor of the marriage of Yaakov and Rachel, they all knew full well that Lavan would not give Rachel to Yaakov in marriage but rather his older daughter Leah.
The Arameans knew what Lavan was up to but no one would reveal to Yaakov the truth. This is why the Torah tells us an Aramean he will be, he tried to destroy me and not the normal language of Lavan the Aramean.
This teaches a tremendous lesson about the world in which we live. You could have people live in a certain community that are influenced by some people in a negative way. Not only do they have an influence on the people around them, but the people themselves, even if they see injustice will not react or help.
We don't always realize the effect that we can have on others, positive and negative. This reminds me of the story of a non-religious Jew that donated a lot of money to an Orthodox synagogue. The rabbi asked this man, why are you donating money to our synagogue?
The man told the rabbi the following story. He was in Israel and went to the Kotel (Western Wall). He saw a man praying there, swinging back and forth deep in concentration in his prayers. The man was so taken aback and impressed with what he saw, he said to himself that he wanted to donate money to a synagogue that this man would feel comfortable praying in. This is the reason that I am donating money to your synagogue.
Our actions matter and can have influence on others around us even if we don't have intention for this! This man praying at the Kotel, will get up to heaven after 120 years and will get tremendous reward for just praying at the Kotel and influencing this man to want to donate money to a synagogue. On the other hand, the actions of Lavan had such an effect on his peers that no one wanted to speak up against the injustice that occurred to Yaakov. Such is the power of our actions.
Shabbat Shalom
Wednesday, August 21, 2013
Ethics of Our Fathers Chapter 1 Mishna 10: Love Work and Stay away from that Tempting Job from the King
"Shemayah and Avtalyon received the oral tradition from the preceding. Shemayah said; 'Love work; hate the holding of public office; and do not be intimate with the ruling authorities"
Rav Ovadiah Bartenura tells us that even if one makes enough money for livelihood, they should continue to work and not remain idle. The reason is that idleness leads to boredom and boredom will lead a person to do things that they shouldn't. As the old adage goes, busy people stay out of trouble.
Another reason that one should love work is that the more one does it, the easier it becomes. This will also lead a person to continue to do what he loves and he can teach that to others and help them as well.
Even if one has to work they should not hold public office. Why not? If after all, a person had the ability by being in the public limelight, then why should it be looked down upon? The reason is that when one is "out there" and everyone sees them in public, so to speak, they then have to be extra careful in anything they do. It is very easy to say the wrong thing or not do what is expected of themselves and cause a chilul Hashem (desecration of G-d's name.
This leads to the last part of the Mishna that one should not be close with the ruling authorities. The reason Rabbenu Yonah tells us is because if we are busy working hard for the king we will G-d forbid throw off the yoke of our obligation to serve the King of Kings whereby we will not perform mitzvos properly. A person will always be afraid and worry that they will not serve the king properly.
This is will lead them to work even harder to please the king which will take its toll on the family and spiritual development. In the end, they won't be able to serve the king properly which will cause them to eventually lose their job and everything they have.
Working for the king can have tremendous benefits and give a person prestige and power. At the same time, the closer one is to the king, the more chance they could get burned as well. Not only that, they could abuse power and be outwardly cruel to their friends to win favor with the king!
Rav Ovadiah Bartenura tells us that even if one makes enough money for livelihood, they should continue to work and not remain idle. The reason is that idleness leads to boredom and boredom will lead a person to do things that they shouldn't. As the old adage goes, busy people stay out of trouble.
Another reason that one should love work is that the more one does it, the easier it becomes. This will also lead a person to continue to do what he loves and he can teach that to others and help them as well.
Even if one has to work they should not hold public office. Why not? If after all, a person had the ability by being in the public limelight, then why should it be looked down upon? The reason is that when one is "out there" and everyone sees them in public, so to speak, they then have to be extra careful in anything they do. It is very easy to say the wrong thing or not do what is expected of themselves and cause a chilul Hashem (desecration of G-d's name.
This leads to the last part of the Mishna that one should not be close with the ruling authorities. The reason Rabbenu Yonah tells us is because if we are busy working hard for the king we will G-d forbid throw off the yoke of our obligation to serve the King of Kings whereby we will not perform mitzvos properly. A person will always be afraid and worry that they will not serve the king properly.
This is will lead them to work even harder to please the king which will take its toll on the family and spiritual development. In the end, they won't be able to serve the king properly which will cause them to eventually lose their job and everything they have.
Working for the king can have tremendous benefits and give a person prestige and power. At the same time, the closer one is to the king, the more chance they could get burned as well. Not only that, they could abuse power and be outwardly cruel to their friends to win favor with the king!
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