Thursday, March 13, 2014
Ethics of our Fathers: Chapter 2 Mishna 20: The Power of Torah
10:41 PM | 
Posted by
Rabbi Chaim Coffman |
"Rabbi Tarfon said, 'The day (life) is short; the task is great; the workmen (human beings) are lazy; the reward is great, and the Master is insistent'"
The first part of the Mishna tells us that life is short and that the task is great. We understand that man is finite and his days are numbered on this earth, that is why we have to make the most of what we do. At the same time, the great task here is learning Torah.
Why is this considered such a great task? Torah is infinite and is for all generations. Torah is as long as the earth and as wide as the ocean! The Torah is unfathomable in the sense that is extremely dense and complicated. Although the Torah was given to man, we seemingly scrape its vast surface when we learn it.
The Mishna then goes on to describe how people are lazy to learn Torah. People don't put in the proper effort in their learning and mitzvah observance. Even the greatest Torah scholars at some level, Rabbenu Yonah tells us are lazy. It is the nature of man to be lazy and no man is free from that. The only question is how much!
There is tremendous reward a person will receive in the next world for how much Torah they learned. According to many commentaries, this is the first question a person will be asked after they die: how much Torah did you learn in this world? The issue is that a person is placed in this world, has to make a livelihood, raise a family...and is always busy.
At the same time, that individual still has to make time to learn and to grow spiritually. No one is exempt from that regardless of their situation in this world. Some may have it easier physically and some not but observance and spiritual growth is a must for everyone!
When that person is judged by G-d for their actions in this world, they will realize that they had even greater potential and squandered their days in this world. This is part of the cleansing process a person will go through because they will be able to see clearly how they wasted their potential.
There is hope though. We need to strive every day and as we say every day before reciting the Shema, G-d renews the world on a daily basis. Since G-d allows us to live and keeps everything in proportion for the world to continue, we too must look at each day anew.
Regardless of what we may have done yesterday or the day before is irrelevant. We have to forget about the past and forge our future to aspire to our spiritual endeavors. When we do this on a regular basis, we begin to change and grow. This is the power of Torah!
The first part of the Mishna tells us that life is short and that the task is great. We understand that man is finite and his days are numbered on this earth, that is why we have to make the most of what we do. At the same time, the great task here is learning Torah.
Why is this considered such a great task? Torah is infinite and is for all generations. Torah is as long as the earth and as wide as the ocean! The Torah is unfathomable in the sense that is extremely dense and complicated. Although the Torah was given to man, we seemingly scrape its vast surface when we learn it.
The Mishna then goes on to describe how people are lazy to learn Torah. People don't put in the proper effort in their learning and mitzvah observance. Even the greatest Torah scholars at some level, Rabbenu Yonah tells us are lazy. It is the nature of man to be lazy and no man is free from that. The only question is how much!
There is tremendous reward a person will receive in the next world for how much Torah they learned. According to many commentaries, this is the first question a person will be asked after they die: how much Torah did you learn in this world? The issue is that a person is placed in this world, has to make a livelihood, raise a family...and is always busy.
At the same time, that individual still has to make time to learn and to grow spiritually. No one is exempt from that regardless of their situation in this world. Some may have it easier physically and some not but observance and spiritual growth is a must for everyone!
When that person is judged by G-d for their actions in this world, they will realize that they had even greater potential and squandered their days in this world. This is part of the cleansing process a person will go through because they will be able to see clearly how they wasted their potential.
There is hope though. We need to strive every day and as we say every day before reciting the Shema, G-d renews the world on a daily basis. Since G-d allows us to live and keeps everything in proportion for the world to continue, we too must look at each day anew.
Regardless of what we may have done yesterday or the day before is irrelevant. We have to forget about the past and forge our future to aspire to our spiritual endeavors. When we do this on a regular basis, we begin to change and grow. This is the power of Torah!
Thursday, March 6, 2014
Parshas Vayikra: We are Responsible for one Antoher
"Speak to the children of Israel and say to them, 'When a man among you brings an offering to Hashem, from animals, from the cattle or from the flock shall you bring your offering" (Leviticus 1:2)
Rav Moshe Sternbuch Shlita in Ta'am V'Da'as brings in the gemara Yevamos 61a that a Jew is called 'adam' (a man). Why should this be so? When a person is sick in one part of their body, the entire body suffers because of it. The Jewish people although scattered over the world, when one is in trouble or suffering the entire Jewish nation share in that suffering!
If a Jew, G-d forbid is taken captive or is in trouble, there is nothing that the Jewish people won't do to try and help. We have seen over and over again throughout history with Jews that are sick or in trouble how other Jews who don't even know the person will do what they can to try and help.
We see it unfortunately when one Jew doesn't do what they are supposed to do and stray far away from Torah, they are preyed upon by the other nations. As we get closer to the holiday of Purim we see this in a glaring light.
Mordechai was the only one that refused to bow to Haman. In Shushan at the time there was this bow to Haman cult which Mordechai refused to be a part of. Haman had wealth, prestige and power and could easily have overlooked what this Jew did. Not only did Haman not look the other way, but he was bent on revenge not only against Mordechai but against the entire Jewish nation.
How many times have their been scandals that occurred to Jewish nation which did not get the ire of the other nations against them? One individual, one act but the entire nation gets blamed for it. This is what it means that a Jew is called 'adam'.
Each Jew is responsible for their brother even if he doesn't act like it. We are all one nation and when one suffers, the entire nation suffers. A person cannot turn away when their brother is in trouble, that is called an act of cruelty.
We have to look out for others and look at our nation as one unit and not as splintering groups. When we do that and have genuine love one for another, we are that much closer to bringing Moshiach speedily in our days.
Shabbat Shalom
Rav Moshe Sternbuch Shlita in Ta'am V'Da'as brings in the gemara Yevamos 61a that a Jew is called 'adam' (a man). Why should this be so? When a person is sick in one part of their body, the entire body suffers because of it. The Jewish people although scattered over the world, when one is in trouble or suffering the entire Jewish nation share in that suffering!
If a Jew, G-d forbid is taken captive or is in trouble, there is nothing that the Jewish people won't do to try and help. We have seen over and over again throughout history with Jews that are sick or in trouble how other Jews who don't even know the person will do what they can to try and help.
We see it unfortunately when one Jew doesn't do what they are supposed to do and stray far away from Torah, they are preyed upon by the other nations. As we get closer to the holiday of Purim we see this in a glaring light.
Mordechai was the only one that refused to bow to Haman. In Shushan at the time there was this bow to Haman cult which Mordechai refused to be a part of. Haman had wealth, prestige and power and could easily have overlooked what this Jew did. Not only did Haman not look the other way, but he was bent on revenge not only against Mordechai but against the entire Jewish nation.
How many times have their been scandals that occurred to Jewish nation which did not get the ire of the other nations against them? One individual, one act but the entire nation gets blamed for it. This is what it means that a Jew is called 'adam'.
Each Jew is responsible for their brother even if he doesn't act like it. We are all one nation and when one suffers, the entire nation suffers. A person cannot turn away when their brother is in trouble, that is called an act of cruelty.
We have to look out for others and look at our nation as one unit and not as splintering groups. When we do that and have genuine love one for another, we are that much closer to bringing Moshiach speedily in our days.
Shabbat Shalom
Ethics of our Fathers: Chapter 2 Mishna 19: Be Careful of the Influence of the Heretic
"Rabbi Elazar said, 'Be eager to study the Torah; know what to answer a heretic; know before whom you toil, who your Employer is, who will pay you the reward of your labor'"
The first part of the Mishna tells us that we should be eager to study Torah. The Tiferes Yisrael explains that there are three things that a person needs to do to be successful in learning Torah: 1) consistency and constant learning; 2) in depth learning; and 3) making sure one is not distracted while learning.
The Tiferet Ysirael explains that the learning has to be consistent, meaning that one should learn as much as possible at fixed times and constantly review what they have learned. Review is important because even though a person wants to cover ground, it is important to constantly go over what they have learned so the understanding will be that much clearer and one will not forget it.
The second thing a person needs to do to be successful in learning is to learn in depth. When one delves into their learning uncovering layer after layer of what the text is talking about, they will have a better understanding and clarity of the material at hand. One will also understand better the finer aspects of the particular subject at hand and master it.
The third thing a person needs to be successful in their learning is to have clarity of thought. This means one should not bring in their everyday worries and thoughts when they begin to learn. This will only distract a person and not allow them to concentrate. Although this is easier said than done, nonetheless, this is a prerequisite to successful study.
The next part of the Mishna tells us that we have to know what to answer a heretic. Rabbenu Yonah explains that if we don't learn properly and have clarity in our learning, then how are we to answer the heretics of our generation? The reason this is so important is because if we don't answer them, they will have a negative influence over others causing them to stray away from Torah.
Others ask why should we delve into the heretical thoughts of others, won't that effect us negatively? In reality, we need to answer up our own heretical thoughts. Why don't we act like the Torah tells us or how have we fallen into the trap of the yetzer hara (evil inclination). It doesn't mean I should read heretical books so that I can better know "their material" so I can answer them.
The leads to the last part of the Mishna that a person should be careful and know who will repay the labor of your work in this world, ie G-d Himself. This means that I have to be careful in my interactions with the heretic, lest he have a negative influence on me! Therefore, we should keep in mind that G-d is the one who truly knows our thoughts and what we do.
Even if we have the greatest intentions, we could be damaged spiritually. After all, isn't it a mitzvah to try and convince our erring brethren that they are going down the wrong path? As long as they will not hate Torah more by this discussion then it is praiseworthy but we must always be on guard against the negative influence they may have on us!
The first part of the Mishna tells us that we should be eager to study Torah. The Tiferes Yisrael explains that there are three things that a person needs to do to be successful in learning Torah: 1) consistency and constant learning; 2) in depth learning; and 3) making sure one is not distracted while learning.
The Tiferet Ysirael explains that the learning has to be consistent, meaning that one should learn as much as possible at fixed times and constantly review what they have learned. Review is important because even though a person wants to cover ground, it is important to constantly go over what they have learned so the understanding will be that much clearer and one will not forget it.
The second thing a person needs to do to be successful in learning is to learn in depth. When one delves into their learning uncovering layer after layer of what the text is talking about, they will have a better understanding and clarity of the material at hand. One will also understand better the finer aspects of the particular subject at hand and master it.
The third thing a person needs to be successful in their learning is to have clarity of thought. This means one should not bring in their everyday worries and thoughts when they begin to learn. This will only distract a person and not allow them to concentrate. Although this is easier said than done, nonetheless, this is a prerequisite to successful study.
The next part of the Mishna tells us that we have to know what to answer a heretic. Rabbenu Yonah explains that if we don't learn properly and have clarity in our learning, then how are we to answer the heretics of our generation? The reason this is so important is because if we don't answer them, they will have a negative influence over others causing them to stray away from Torah.
Others ask why should we delve into the heretical thoughts of others, won't that effect us negatively? In reality, we need to answer up our own heretical thoughts. Why don't we act like the Torah tells us or how have we fallen into the trap of the yetzer hara (evil inclination). It doesn't mean I should read heretical books so that I can better know "their material" so I can answer them.
The leads to the last part of the Mishna that a person should be careful and know who will repay the labor of your work in this world, ie G-d Himself. This means that I have to be careful in my interactions with the heretic, lest he have a negative influence on me! Therefore, we should keep in mind that G-d is the one who truly knows our thoughts and what we do.
Even if we have the greatest intentions, we could be damaged spiritually. After all, isn't it a mitzvah to try and convince our erring brethren that they are going down the wrong path? As long as they will not hate Torah more by this discussion then it is praiseworthy but we must always be on guard against the negative influence they may have on us!
Thursday, February 27, 2014
Parshas Pekudei: Our Service to G-d never Ends
"All the work of the Mishkan, the Tent of Meeting, was completed, and the Children of Israel had done everything that Hashem commanded Moshe so did they do" (Exodus 39:32)
After finishing everything in the Mishkan why was it necessary to say that they did everything the G-d had commanded? Rav Moshe Sternbuch Shlita in Chochmah V'Da'as explains that sometimes rich people think to themselves that after they give charity they have done a tremendous thing. At the same time, though they don't think to be so careful in mitzvah observance since they think G-d will look the other way because of the charity they have just given. The Torah here comes to teach us that after donating to the building of the Mishkan and doing everything that G-d commanded, they continued to do G-d's will.
Rav Sternbuch then continues and tells us a story that occurred during World War 2. There was an ultra orthodox man from England that was drafted in the English army and daily he flew to bomb different places in Germany. On one of his free days, he went to visit Rabbi Yechezkel Abramsky z"l.
Rav Abramsky asked the man how he was doing religiously with everything this man had to do. The man answered him that he kept kosher but he admitted that he smoke on shabbos. He reasoned that because he was doing such a great mitzvah by putting himself in danger every day to bomb the Germans and destroy a great enemy of the Jewish people that G-d would forgive him for smoking on Shabbos.
The rav answered him and said that after 120 years you will have to give an accounting of your actions to G-d and you will find two books there. One book it will be written the great mitzvah you did by putting yourself in danger every day to bomb the Germans. In the second book it will be written that you desecrated shabbos by smoking in a case where it is not permitted, which is a tremendous transgression.
You will not be able to bribe G-d with the great mitzvah that you did to overlook the serious infraction of desecrating shabbos. Rather each action a person will be judged by itself. This means that you will get great reward for the mitzvah that you did but you will be punished severely as well for desecrating shabbos if you do not do proper teshuvah.
This is what the verse here is teaching us. Even though everything in the Mishkan was finished and the great mitzvah the people did by donating to it was finished, nonetheless they continued their strong mitzvah observance as our pasuk testifies to.
This is a lesson for all of us. Even if we do great things, it does not mean that our job is over. We have to keep striving working on ourselves and our mitzvah observance.
Shabbat Shalom
After finishing everything in the Mishkan why was it necessary to say that they did everything the G-d had commanded? Rav Moshe Sternbuch Shlita in Chochmah V'Da'as explains that sometimes rich people think to themselves that after they give charity they have done a tremendous thing. At the same time, though they don't think to be so careful in mitzvah observance since they think G-d will look the other way because of the charity they have just given. The Torah here comes to teach us that after donating to the building of the Mishkan and doing everything that G-d commanded, they continued to do G-d's will.
Rav Sternbuch then continues and tells us a story that occurred during World War 2. There was an ultra orthodox man from England that was drafted in the English army and daily he flew to bomb different places in Germany. On one of his free days, he went to visit Rabbi Yechezkel Abramsky z"l.
Rav Abramsky asked the man how he was doing religiously with everything this man had to do. The man answered him that he kept kosher but he admitted that he smoke on shabbos. He reasoned that because he was doing such a great mitzvah by putting himself in danger every day to bomb the Germans and destroy a great enemy of the Jewish people that G-d would forgive him for smoking on Shabbos.
The rav answered him and said that after 120 years you will have to give an accounting of your actions to G-d and you will find two books there. One book it will be written the great mitzvah you did by putting yourself in danger every day to bomb the Germans. In the second book it will be written that you desecrated shabbos by smoking in a case where it is not permitted, which is a tremendous transgression.
You will not be able to bribe G-d with the great mitzvah that you did to overlook the serious infraction of desecrating shabbos. Rather each action a person will be judged by itself. This means that you will get great reward for the mitzvah that you did but you will be punished severely as well for desecrating shabbos if you do not do proper teshuvah.
This is what the verse here is teaching us. Even though everything in the Mishkan was finished and the great mitzvah the people did by donating to it was finished, nonetheless they continued their strong mitzvah observance as our pasuk testifies to.
This is a lesson for all of us. Even if we do great things, it does not mean that our job is over. We have to keep striving working on ourselves and our mitzvah observance.
Shabbat Shalom
Ethics of our Fathers: Chapter 2 Mishna 18: Living in the Past is Detrimental to your Health
"Rabbi Shimon said, 'Be careful in reading the Shema and the Shemoneh Esreh; when you pray, do not regard your prayer as a perfunctory act, but as a plea for mercy and
grace before G-d, as it is said: '"For he is gracious and merciful, slow to anger, abounding in kindness, and relenting of evil." Do not be wicked in your own esteem (lest you set yourself a low standard of conduct).
The first part of the Mishna is telling us to be careful that we should say the Shema and the Shemoneh Esreh in its proper time. The reasons we should be more careful about these prayers is because each one has a component of taking on the yoke of heaven.
When we say the Shema we are declaring that there is one G-d who runs the universe and keeps the world functioning on a daily basis. After that we declare that we will take on the yoke of mitzvos and do what G-d has commanded us.
Through the Shemoneh Esreh we also take on the yoke the heaven. We declare that G-d takes care of our needs physically and spiritually and continually runs the world. At the same time, He is the G-d of our forefathers who brought His name to the forefront in a polytheistic world.
The next part of the Mishna tells us that when we do pray, we shouldn't do it as a perfunctory act but as a plea for mercy and grace before G-d. Since G-d provides for the sustenance and function of the world, how could we pray to G-d by giving Him lip service without proper intention of what we say?
Prayer is a very difficult thing since we don't always see direct results of our prayers. After all, we pray for so many things that we desire and think are good for us but G-d may seemingly not answer our call to Him.
Prayer is one of the things that always needs strengthening. It takes preparation and hard work to pray three times a time saying the same things over and over. Spontaneous prayer is always accepted but when we delve deeper into what the prayers represent and mean, we see the greatness of the rabbis who developed them.
The last part of the Mishna tells us that we should not look evil in our eyes. The commentaries explain that if we do this and have a low self esteem, then we will not be able to do proper teshuvah (repentance). The reason is because we tell ourselves that we are no good, we make mistakes and are not worthy of anything.
I have heard my rebbe, Rav Moshe Sternbuch Shlita say many times that the yetzer hara is very strong in that it convinces a person that they are not worthy of anything so why work on character development, I will just fail anyway! We have to look at each day anew and not worry about the past because if you live in the past you have no future.
This means that regardless what the person has done the day before, we have to realize that we make mistakes but we also have to grow from them and change. If we just give up hope, then we will never change and reach our true potential.
grace before G-d, as it is said: '"For he is gracious and merciful, slow to anger, abounding in kindness, and relenting of evil." Do not be wicked in your own esteem (lest you set yourself a low standard of conduct).
The first part of the Mishna is telling us to be careful that we should say the Shema and the Shemoneh Esreh in its proper time. The reasons we should be more careful about these prayers is because each one has a component of taking on the yoke of heaven.
When we say the Shema we are declaring that there is one G-d who runs the universe and keeps the world functioning on a daily basis. After that we declare that we will take on the yoke of mitzvos and do what G-d has commanded us.
Through the Shemoneh Esreh we also take on the yoke the heaven. We declare that G-d takes care of our needs physically and spiritually and continually runs the world. At the same time, He is the G-d of our forefathers who brought His name to the forefront in a polytheistic world.
The next part of the Mishna tells us that when we do pray, we shouldn't do it as a perfunctory act but as a plea for mercy and grace before G-d. Since G-d provides for the sustenance and function of the world, how could we pray to G-d by giving Him lip service without proper intention of what we say?
Prayer is a very difficult thing since we don't always see direct results of our prayers. After all, we pray for so many things that we desire and think are good for us but G-d may seemingly not answer our call to Him.
Prayer is one of the things that always needs strengthening. It takes preparation and hard work to pray three times a time saying the same things over and over. Spontaneous prayer is always accepted but when we delve deeper into what the prayers represent and mean, we see the greatness of the rabbis who developed them.
The last part of the Mishna tells us that we should not look evil in our eyes. The commentaries explain that if we do this and have a low self esteem, then we will not be able to do proper teshuvah (repentance). The reason is because we tell ourselves that we are no good, we make mistakes and are not worthy of anything.
I have heard my rebbe, Rav Moshe Sternbuch Shlita say many times that the yetzer hara is very strong in that it convinces a person that they are not worthy of anything so why work on character development, I will just fail anyway! We have to look at each day anew and not worry about the past because if you live in the past you have no future.
This means that regardless what the person has done the day before, we have to realize that we make mistakes but we also have to grow from them and change. If we just give up hope, then we will never change and reach our true potential.
Friday, February 21, 2014
Parshas Vayakel: Where is my Donation going?
"Them has he filled with wisdom of heart, to do all manner of work, of the engraver,and of the craftsman, and of the embroider, in blue, and in purple, in scarlet , and in fine linen, and of the weaver, even of them that do any work, and of those that devise artistic work." (Exodus 35:35)
Rav Moshe Sternbuch Shlita in Ta'am V'Da'as explains this verse from a story of the Rosh Yeshiva Rav Chaim of Volozhin. Rav Chaim would explain this verse with the following story. There was a person who collected money for the yeshiva and told Rav Chaim that he needed a wagon and a horse so he would always be ready to go and would not have to depend on a wagon driver whom he would have to waste time waiting for and costing the yeshiva extra money that it did not need to spend.
The money collector also claimed that he needed to buy new clothes so that he would look respectable in the eyes of the people whom he was collecting money from. Not only that, if they would see this person all dressed up, they would be more inclined to give him even more money for the yeshiva. He also needed a young man to accompany him at all times which would inevitably bring in more money to the yeshiva. Rav Chaim acquiesced to all the things that the man wanted.
The money collector then went to a certain city. A certain man there gave a generous sum of money each year but this year he was not willing to give anything. Not only that, he regretted that he ever gave money to the yeshiva in the first place!
The money collector came back to Rav Chaim and told him over the whole story. Rav Chaim was very angry and he told the money collector that the next time he goes to that city, he himself wants to accompany him to see what the story was with this particular individual.
Rav Chaim went with the man and when he arrived at the city, this individual saw the rosh yeshivah and trembled greatly in his presence. Rav Chaim asked him why he had not given any money this year like in previous years. The man told him when he saw the money collector all decked out in fancy clothes with his own horse and wagon and someone serving and helping him, that is not what he gave money to the yeshiva for!
He thought that his money was going to help the students of the yeshiva who were learning diligently day and night. After Rav Chaim heard this, he asked his esteemed colleague if he ever learned in his life. The man answered that the only thing he ever learned was chumash (the five books of Moses) when he was younger.
Rav Chaim then asked him is it fitting to call a simple tailor a renowned rabbi or tzadik? We all know that would be a disgrace to do so. By Betzalel here in this parsha it says that he was filled with the spirit of G-d and he was able to put together the letters that helped created the heavens and earth.
How could the Torah say that he was filled with the spirit of G-d and was able to do the work of the mishkan? Rav Chaim explained when the Jewish people gave silver and gold to help build the mishkan each person thought that the donations they gave would help build the holy of holies which is the most holiest place in the mishkan!
Rav Chaim continued and said that there was also money donated to help consecrate the mishkan and Beltzalel was able to put the letters together through divine inspiration and build different parts of the mishkan. When someone gave money they wanted it to be used to sanctify the mishkan and bring to new heights the honor of G-d!
A person giving money though understood that his donation would be used for other aspects of the mishkan as well that were not as holy. Therefore Rav Chaim continued the wagon and the fancy clothing of the money collector are also used for the sake of the yeshiva so that it bring about greater glory for G-d. This means even the food that is used for the Torah students to eat has a tremendous sanctity because it gives them strength to continue to learn Torah.
For this also helps the yeshiva and its students as well. May we all be able to give and help others to the best of our ablity!
Shabbat Shalom
Rav Moshe Sternbuch Shlita in Ta'am V'Da'as explains this verse from a story of the Rosh Yeshiva Rav Chaim of Volozhin. Rav Chaim would explain this verse with the following story. There was a person who collected money for the yeshiva and told Rav Chaim that he needed a wagon and a horse so he would always be ready to go and would not have to depend on a wagon driver whom he would have to waste time waiting for and costing the yeshiva extra money that it did not need to spend.
The money collector also claimed that he needed to buy new clothes so that he would look respectable in the eyes of the people whom he was collecting money from. Not only that, if they would see this person all dressed up, they would be more inclined to give him even more money for the yeshiva. He also needed a young man to accompany him at all times which would inevitably bring in more money to the yeshiva. Rav Chaim acquiesced to all the things that the man wanted.
The money collector then went to a certain city. A certain man there gave a generous sum of money each year but this year he was not willing to give anything. Not only that, he regretted that he ever gave money to the yeshiva in the first place!
The money collector came back to Rav Chaim and told him over the whole story. Rav Chaim was very angry and he told the money collector that the next time he goes to that city, he himself wants to accompany him to see what the story was with this particular individual.
Rav Chaim went with the man and when he arrived at the city, this individual saw the rosh yeshivah and trembled greatly in his presence. Rav Chaim asked him why he had not given any money this year like in previous years. The man told him when he saw the money collector all decked out in fancy clothes with his own horse and wagon and someone serving and helping him, that is not what he gave money to the yeshiva for!
He thought that his money was going to help the students of the yeshiva who were learning diligently day and night. After Rav Chaim heard this, he asked his esteemed colleague if he ever learned in his life. The man answered that the only thing he ever learned was chumash (the five books of Moses) when he was younger.
Rav Chaim then asked him is it fitting to call a simple tailor a renowned rabbi or tzadik? We all know that would be a disgrace to do so. By Betzalel here in this parsha it says that he was filled with the spirit of G-d and he was able to put together the letters that helped created the heavens and earth.
How could the Torah say that he was filled with the spirit of G-d and was able to do the work of the mishkan? Rav Chaim explained when the Jewish people gave silver and gold to help build the mishkan each person thought that the donations they gave would help build the holy of holies which is the most holiest place in the mishkan!
Rav Chaim continued and said that there was also money donated to help consecrate the mishkan and Beltzalel was able to put the letters together through divine inspiration and build different parts of the mishkan. When someone gave money they wanted it to be used to sanctify the mishkan and bring to new heights the honor of G-d!
A person giving money though understood that his donation would be used for other aspects of the mishkan as well that were not as holy. Therefore Rav Chaim continued the wagon and the fancy clothing of the money collector are also used for the sake of the yeshiva so that it bring about greater glory for G-d. This means even the food that is used for the Torah students to eat has a tremendous sanctity because it gives them strength to continue to learn Torah.
For this also helps the yeshiva and its students as well. May we all be able to give and help others to the best of our ablity!
Shabbat Shalom
Thursday, February 20, 2014
Ethics of our Fathers: Chapter 2 Mishna 17: Serving G-d to the Best of our Ability
"Rabbi Yosi said, 'Let your friends property be as precious to you as your own; give yourself to the study of Torah, for it does not come to you by inheritance; and let all your deeds be done in the name of heaven'"
The first part of the Mishna explains that we have to be careful with someone else's property. This seems pretty obvious from the outset but the Mishna here teaches us a valuable lesson. If we look at our friends property as something very precious even like our own property, then we will be much more careful not to cause them damage.
Wouldn't we be careful with our own property and how we treat our personal possessions? So too we should be careful with the property of our friends. With that type of mentality, we will not come to cause damage to someone else's property.
The next part of the Mishna explains the importance of Torah learning. Even though we understand it to be the very life of the Jewish people, nonetheless each person has the ability to acquire their own knowledge of it regardless of their pedigree.
Even if a person's father was a rabbi and his father was a rabbi, does not mean that this person will be a rabbi. The reason is precisely as the Mishna explains: the Torah is not an inheritance. Each person has the ability to acquire Torah themselves regardless of the lineage of their family. There are no guarantees in life regardless of where we may have come from.
We have to carve out our own lives and reach our own personal spiritual goals. This is why the Torah is not considered an inheritance because each of us has our own unique path in life. This teaches that even if a person did not have religious parents does not mean they cannot go in the footsteps of their ancestors.
The last part of the Mishna tells us that everything we do should be for the sake of heaven. If we are specifically speaking about spiritual endeavors, keeping Torah and doing mitzvos this would easily be understood. After all, we make blessings praising G-d, keep Shabbos and the holidays. If we are not doing it for the sake of heaven, then why bother?
We could say that maybe we do the mitzvos because we don't want to be punished for not keeping them. At the same time, fear of punishment will not keep someone on the straight and narrow path. That doesn't bode well for being able to pass Judaism down to the next generation.
If the last part of the Mishna is talking about our physical lives, then this is a novelty. The reason is that whatever I do whether eating or drinking, it should be done for the sake of heaven. What does this mean?
A person is not allowed to be a glutton or drink a lot. The purpose of food is to give us strength so we can continue to serve G-d properly, not just to satisfy our appetites. We can even take the most mundane things in the physical world and sanctify G-d's name.
For example, we could eat an apple, say a clear blessings and accomplish two things. One is that we are not allowed to eat something without making a blessing and we praise G-d for what He has given us. At the same time, we satisfy our hunger by giving our body nutrients to be able to continue to function properly and serve G-d better!
The first part of the Mishna explains that we have to be careful with someone else's property. This seems pretty obvious from the outset but the Mishna here teaches us a valuable lesson. If we look at our friends property as something very precious even like our own property, then we will be much more careful not to cause them damage.
Wouldn't we be careful with our own property and how we treat our personal possessions? So too we should be careful with the property of our friends. With that type of mentality, we will not come to cause damage to someone else's property.
The next part of the Mishna explains the importance of Torah learning. Even though we understand it to be the very life of the Jewish people, nonetheless each person has the ability to acquire their own knowledge of it regardless of their pedigree.
Even if a person's father was a rabbi and his father was a rabbi, does not mean that this person will be a rabbi. The reason is precisely as the Mishna explains: the Torah is not an inheritance. Each person has the ability to acquire Torah themselves regardless of the lineage of their family. There are no guarantees in life regardless of where we may have come from.
We have to carve out our own lives and reach our own personal spiritual goals. This is why the Torah is not considered an inheritance because each of us has our own unique path in life. This teaches that even if a person did not have religious parents does not mean they cannot go in the footsteps of their ancestors.
The last part of the Mishna tells us that everything we do should be for the sake of heaven. If we are specifically speaking about spiritual endeavors, keeping Torah and doing mitzvos this would easily be understood. After all, we make blessings praising G-d, keep Shabbos and the holidays. If we are not doing it for the sake of heaven, then why bother?
We could say that maybe we do the mitzvos because we don't want to be punished for not keeping them. At the same time, fear of punishment will not keep someone on the straight and narrow path. That doesn't bode well for being able to pass Judaism down to the next generation.
If the last part of the Mishna is talking about our physical lives, then this is a novelty. The reason is that whatever I do whether eating or drinking, it should be done for the sake of heaven. What does this mean?
A person is not allowed to be a glutton or drink a lot. The purpose of food is to give us strength so we can continue to serve G-d properly, not just to satisfy our appetites. We can even take the most mundane things in the physical world and sanctify G-d's name.
For example, we could eat an apple, say a clear blessings and accomplish two things. One is that we are not allowed to eat something without making a blessing and we praise G-d for what He has given us. At the same time, we satisfy our hunger by giving our body nutrients to be able to continue to function properly and serve G-d better!
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