Humility

Haughtiness is a trait that is frequently referred to as repulsive to Hashem. The humble one is the person whom Hashem listens to and adores. Chazal (Taanis) tell us that the hard trees get downed by the strong winds because they are firm and thus blow over when resisting the wind. The soft trees sway with the wind, absorbing the shock and remaining resilient and standing. Those that are overly firm often have trouble dealing with others. They are unbending and tough and thus have lost before they began. Those whom are pleasant and modest will come out successful in life. The humble have special protection and care from Hashem. They are respected and heard by others.

History of the World

When Hashem created the world He made the Sun and Moon the same size. The Moon complained and stated that “you can’t have two Kings in one sky.” The moon wanted Hashem to diminish the Sun and crown the Moon as the King of the sky. Hashem told the Moon, “you are correct, thus go and diminish yourself.” The Moon learned that haughtiness was a destructive trait. It learned the importance of subjection and modesty. It is because this lesson was taken to heart that the Moon will ultimately be enlarged when Mashiach comes.

The Jews represent the Moon. Just as the Moon waxes and wanes, so too, Jewish history is replete with glorious ups and bitter downs. We recite Kiddush Levanah, the sanctification of the new Moon, once a month and pray for the ultimate redemption. We quote the verse which states, “David was the small one.” This shows that only those who are modest will persevere and be favored in Hashem’s eyes. David repeats the theme numerous times throughout Tehillim. Those who are haughty will be lowered by Hashem. Those who are modest will be elevated and endeared. It may sometimes look differently, and we do not fully grasp the wisdom of Hashem. One thing we know is that Hashem helps and deeply loves those that are modest and sincere.

Desert Travels

The Torah describes the process in which the Jews traveled in the dessert. The rule was that just as they camped, so too, in that exact formation they would travel. The verse tells us (Bamidbar 2:17), “The Tent of Meeting, the camp of the Leviim, shall travel in the middle of the camps; as they encamp so shall they journey…” What is the significance of having the Mishkan and Levite camp in the middle? Also, why is only in this verse that we learn about the rule that just as they encamped, so they maintained that formation during their travels?

Torah in Focus

The Chofetz Chaim z”tl (1839 – 1933) explains that the Torah was contained inside the Aron in the Mishkan. This was the reason that the Mishkan was placed at the center of the Jewish encampment. It showed that the entire nation revolved around following the Torah and getting close to Hashem. The national goal revolved around the laws and ethics found in the Holy Torah. We also find that the Eitz HaChaim, Tree of Life, was planted specifically in the middle of Eden (see Bereishis 2:9). Our holy Torah is the tree of life for us and it is the pride and honor of our nation.

Application

The Chofetz Chaim adds that in the our own physical bodies we refer to the heart as being at the center of our construct. This is because the heart pumps lifeblood throughout the body and keeps us alive. Torah is also our center and is meant to permeate our entire existence and to manifest throughout our bodies as the blood in our veins.

Key to Success

I have often noted that the most successful students in Yeshiva are the ones whose day revolves around their learning. Sure they eat, sleep, relax and take care of their bodily needs, but those chores all fit within the framework of their most important commitment to learning. Other students often wonder why they are not successful. Sometimes it is because their day revolves around their free time, entertainment and relaxation. If they have time outside of those important chores, then they learn.

This extends into the work force as well. There are many respectable people who have dedicated their lives to Torah study, family life and kindness. They may have other jobs and occupations and they take their responsibilities with utmost seriousness and professionalism, but one thing remains clear about them, their life revolves around important spiritual pursuits. They love Torah, they are dedicated to their families and are upstanding members of the community.

When our life is put in line with our ideals, when our days revolve around the pursuits that are most important to us, then we have merited to be connected with Torah and Hashem. This is what Shavuos is all about. We spend the Yom Tov connecting with Hashem and His Torah and enjoying our time with family.

Hidden Presence

The word that means world in Hebrew is “olam”. This word comes from the root, “nelam, hidden and concealed.” Hashem has created a world in which His presence is concealed. Our job is to seek Him out. If we put in the effort, we will clearly find Him. Those who are enemies of Hashem certainly can utilize their freewill and live life in denial of Him as well. The perspective is yours to choose. Rabbi Samson Raphael Hirsch (1808 – 1888) explains the opening verse of this Psalm to be expressive of this idea. “Lamnatzeiach (a song) al mus (about the hidden) l’ben (status of the sons of Hashem, the Jews)” The secrecy of the world, and Israel’s sometimes compromised position which has been raised as a challenge by the gentiles, will be answered by Hashem. All that happens is in order to bring the world to perfection and reveal Hashem’s Majesty. The remainder of the Psalm expresses how Hashem will judge and repay each nation and enemy of the Jewish people with intricate Divine Precision.

Perspective

Whether one sees Hashem’s presence in the world depends on one’s integrity. When someone has a premeditated agenda and does not want to see truth then nothing can get him to change that view. When the atheistic Russians first accomplished sending a man into space orbit, he came back with the report that they were looking for. Yuri Gagarin (1934 – 1968), the famous Russian cosmonaut who was the first man to ever orbit the earth returned from orbit and declared his proof for the absence of God. “I went all the way up to the heavens and I didn’t see God up there and so now it has been confirmed.” (Some scholars question whether this statement was actually made by him and instead attribute it to a Russian leader at the time.) Yuri died at the age of 34 when his trainer jet crashed. His meager 1 hour and 48 minutes in space would be his claim to fame (and apparently the justification for many people’s anti-god lifestyle).

When the American astronauts of Apollo 8 caught a glimpse of Earth from the moon, they made history. Frank Borman, James Lovell, and William Anders were in awe of the sight. They began to recite the verses from Genesis Chapter one, “In the beginning God created….” The experience allowed them to see God’s Greatness first hand. The picture that they snapped in 1968 became known as Earthrise and is considered the most influential environmental photograph ever taken. Their perspective was that space is amazing and brings us to revere the Creator of the World.

The difference between Apollo 8’s conclusion and Mr. Gagarin’s worldview is what determined what each one would see. Gagarin saw space as another opportunity to deny God; Apollo 8 saw space as a time to commune with and recognize God.

Interesting Follow Up

Incidentally, the crew of Apollo 8 read from the Book of Genesis as they orbited the moon on December 24, 1968. The event was broadcast over national television and was the most watched program at the time. A certain viewer and famous atheist activist named Madalyn Murray O’Hair was enraged by the expression of religion relating to the Moon exploration and attempted to sue the United States government for violating the First Amendment. The suit was dismissed by the Supreme Court because of lack of jurisdiction. In 1969, the United States Postal Service issued a stamp which commemorated the Apollo 8 flight around the Moon. It featured a colored detail of the Earthrise photograph, and the words, “In the beginning God…” For those who wish to see Hashem’s presence in the world, one must simply look around and experience it.

Their Perspective

Rabbi Moshe Feinstein zt”l (1895 – 1986) explains that the Parsha of Behar discusses Shemitah and the laws of selling one’s land and oneself into servitude. If one is in need of money and thus sells himself to a gentile, his Jewish brothers must redeem him immediately. This was the last topic mentioned. When someone lives by the gentiles he may pick up theirs beliefs and attitudes. He may begin to act and perhaps worship like them. He may have been influenced by their incorrect religious perspectives. Many non-Jews think that the place of worship of God is in the Church or Temple. The worship takes place there and stays there only. When inside the place of worship one prays and gives charity, however, when one is away from the church, then he or she is free to live life according to his own whims. This leads to a life of abomination and a misplaced belief that the church is intrinsically holy as a place. (Whereas this may not be the perspective of every gentile today, it certainly was the case in the time of the Torah and can be easily traced to many of today’s current trends.)

Torah View

The Jewish perspective is that we are taught to act like a Jew on the outside and on the inside. The Shul is a place where we come to pray and connect with Hashem and our private lives are also a time to serve Hashem filled with laws and moral obligations. The Mikdash is a holy place and our own private celebration of Shabbos is an expression of our connection with Hashem in private, thus covering all fronts.

Rabbi Feinstein concludes that even though our sins have caused the Bais Hamikdash to be destroyed, the sanctity of the Jewish life and Shabbos still remains. The verse states, “Keep my Shabbos and revere my sanctuary.” This is to teach us that the Jewish life revolves around the service of Hashem in the Mikdash, our places of worship, and in the home, similar to the celebration of Shabbos. This verse comes right after talking about a Jew who was sold into slavery by a non-Jew. The Torah wishes to ensure that the Jewish person always remembers that our private worship of Hashem is of vital importance.

Parshas Bechukosai talks about the blessings and curses which are contingent upon our observance of the Torah. We are reminded by this verse that the proper focus is on growing closer to Hashem in public and private. Showing respect to our sanctuaries and honoring the Shabbos brings great joy and happiness to us.

The Chofetz Chaim writes that the Torah is teaching us a powerful lesson.

Here, the man who is described as having no one to redeem him, is instructed not to give up, but rather remember that nevertheless, “…but his means suffice…” (Ibid.) – that Hashem will take care of him and enable him to be freed.

The Netziv writes further that a man who has a family and relatives will rely on them to redeem him, and care for him in his time of need. Thus, he does not place his unequivocal belief in Hashem, rather he places his lot in the hands of his family. Accordingly, he will not merit to be saved.

However, someone who has no family and places his faith solely in the One Above, will merit to be saved.

Good Shabbos!

The Two Covenants

Historically, there have been two covenants between Hashem, and the Jewish people. Mount Sinai, and the verses we find in this week’s portion.

The Ramban explains that the original covenant between Hashem and the Jewish nation took place on Mount Sinai through the revelation and was completed during the subsequent forty days in which Moshe was taught the entirety of the Torah.

These teachings were transcribed by Moshe in the Book of Shemos and were ratified through the Korbanos (sacrificial offerings) brought by the Jewish people.

Yet, this all unfortunately unraveled with the sin of the Golden Calf. This gross error and sin destroyed the covenant that had been established and led Moshe to break the Luchos Habris (the Two Tablets).

After Moshe entreated Hashem to pardon the Jewish people and grant them forgiveness, Hashem called Moshe to Mount Sinai once again to receive the second set of the Luchos Habris and be taught the Torah anew. Following this new covenant, it was ratified in a stronger fashion – through the iconic blessings and curses outlined in this week’s portion which clearly inform the Jewish people that both their survival and sustenance are dependent on their subservience and loyalty to Hashem.

The Blessings and Curses

There is an interesting anomaly found in regard to the blessings and curses. While the Torah dedicates just ten verses to the blessings, there are some 29 verses dedicated to the curses. Why is this?

The Ibn Ezra explains that the reason for this is because the blessings were given in general terms, i.e. you will have rain in the proper time – that could prove beneficial in many ways. However, when it came to the curses, being that their stated purpose was to engender feelings of responsibility and awe among the Jewish people, they were enumerated in great detail.

We find something else interesting in regard to the blessings. While there are two types of blessings mentioned – material and psychical – there is one glaring omission. Spiritual blessings.

We know that there is tremendous emphasis placed upon spirituality and the service of our Creator – why then did the Torah not state some of the spiritual blessings rewarded to those following the path laid out for them?

There are two ideas that are discussed among the commentaries on how to resolve this.

It is understandable that one who observes the Mitzvos and does what he should be doing spiritually will be the recipient of spiritual rewards. After all, spiritual behaviour surely brings spiritual reward.

What would not necessarily be understood, or perceived as natural, would be that the study of Torah and performance of Mitzvos be rewarded in the material sense i.e. prosperity, military victory and so on.

Thus, the Torah’s objective explains the Ramban, teaches us how important it is for us to follow in its’ ways. So much so, that the reward is miraculous and beyond what we imagined.

The Rambam offers an alternative insight. In this world, there is no true reward not is there true punishment. It’s only in the World to Come where we find true reward and punishment.

Nevertheless, surely one who is blessed in their lifetime with material blessings such as health, wealth and freedom, will find it easier to fulfill and observe the Torah’s commandments earning him true reward in the World to Come.

Thus, Hashem in his kindness assures us that if we follow in his ways we will receive material blessings in this world that will only make it easier for us to serve Him, enabling us to earn more reward in the World to Come.

The Admonition

As we mentioned before, there are 29 verses dedicated to the curses. Their stated purpose is not one of revenge but rather to influence the Jewish people to repent and correct their flaws. Hence, the curses are inflicted in increasing stages of severity. The climax is when the Jewish people act and begin to change for the better or when G-d forbid, there is no choice but for Heavenly mercy.

We find an interesting phrase mentioned four times throughout the curses. “….Seven ways for your sins.”

Rashi, relating the commentary of the Sifra, writes that this number seven is literal and since the sin was comprised of seven parts, it will be punished measure for measure in seven ways.

The seven steps of sin are explained by the Sifra as follows:

1. Failing to dedicate oneself to the study of Torah
2. Eventual cessation of Mitzvah performance
3. Despise those who study Torah
4. Disdain for the Sages who teach the laws
5. Prevent other’s observance
6. Deny the Torah’s validity i.e. that it is G-d given
7. Denial of G-d’s very existence

Gifts to the Treasury

At the end of the Parsha, the Torah talks about voluntary contributions to the Beis Hamikdash (the Holy Temple) Treasury.

Rabbi Sampson Raphael Hirsch explains that the reason why it was not included earlier, together with the admonitions, is because the Torah is teaching us that voluntary gifts – important and commendable – are not an essential part of the performance of the Mitzvos.

Surely being charitable is an important attribute and should be practiced. Yet, charity should not serve as a means to atone for failings in one’s spiritual achievements. Hence, it was mentioned after the blessings and curses.

Good Shabbos!

Vayikra 21:1

“Hashem said to Moshe, say to the Kohanim, the sons of Aaron, and tell them: Each of you shall not contaminate himself to a dead person.”

As highlighted, there is a seemingly superfluous phrase in the aforementioned verse. Why did Hashem first instruct Moshe “say” and then once again, “tell”?

There are two classical explanations to this question.

The Ibn Ezra writes that the word, “Emor – or say” was in reference to the previous chapters and interpretations. Thus, the Kohanim – the scholars and teachers of the Torah, would be responsible to safeguard it and preserve its integrity.

Having emphasized this, Moshe went on to “V’amarta – or tell them”, referring to the special laws pertaining to the Kohen – the subject of this chapter.

The Rambam offers an alternative explanation. The Torah used this double expression to stress the importance of this commandment. Why, because it runs contrary to the natural habit of mankind. Prohibited from coming into contact with the dead, the Kohanim would be required to take steps to comply with the Torah’s instructions against contamination.

Rashi, in his commentary to the Talmud in Yevamos 114a, writes that the Sages inferred that the Kohanim were required to convey this teaching to those who would otherwise not be subjected to the commandments.

Thus, the adult Kohanim were to make sure that the minor Kohanim – the children – were not to become contaminated from the dead as well.

On this, Rabbi Moshe Feinstein comments that this is a warning to adults to ensure that their behavior in front of children be one of example, so as not to negatively influence them.

The following story, involving Rabbi Moshe Feinstein himelf, beautifully illustrates this idea.

Two school children once came before their classroom Rebbi with a question. One student, whom we’ll call Avraham, had borrowed something from his friend – whom we’ll call Shimon – and broke it.

Avraham insisted that he was not obligated to repay Shimon. On the other hand, Shimon was adamant that Avraham was obligated to repay for the item he had broken.

Their Rebbi was flabbergasted. Why?

For quite some time, these boys had been learning Perek Hamafkid – the chapter in the Talmud that deals  with the laws of when one who borrows an object is required to repay the lender or not, in the event of damage or loss. This case now before him was clear cut and the basic case outlined in the Talmud. Avraham was surely obligated to pay!

How could Avraham not realize this and continue to insist otherwise?

The Rebbi was very much bothered by this and took the question to the Rosh Hayeshiva, who was none other then Rabbi Moshe Feinstein.

Reb Moshe listened to the story and offered the following answer.

Every child is taught not to talk in Shul. Yet, he explained, when this child went to Shul he likely noticed that all the adults around him talked anyhow. Thus, the child must reason that everything one learns is not always put into practice.

Hence, even though the Talmud stated that he would be required to repay Shimon, that is not necessarily the practice!

After checking with the child, this rationale was sadly confirmed as truth.

“Emor, V’amarta – say and tell” – just as the Kohanim were required to take heed that their charges not transgress that which would contaminate them, so too, adults must ensure that their behavior in front of their children, as well as other children around them, be one of positive example and not G-d forbid, a negative influence.

Good Shabbos!

Celebration of Torah

This Psalm is sung about the Aron Kodesh which was brought from Oved Edom’s home to be established in the Beis HaMikdash (verse 1). David danced and celebrated with all his strength (see II Samuel 6). Here he exclaimed his excitement and passion for Hashem. It is most apropos that the Vilna Goan states that this psalm is the Song of the Day for Simchas Torah (Maaseh Rav 234). Indeed, it expresses a most excited and inspired worldview espoused by David.

The Torah Outlook

David teaches us how to view life. Every situation and everything that we see, hear and learn is an opportunity to draw upon a deeper understanding and appreciation of Hashem. David states that Hashem’s Greatness is established by viewing the process of birth (verse 3). The miracle of pregnancy, carrying a developing fetus, birth and beyond, no words can describe the brilliance and beauty of the process which Hashem carries out.

Conclusion

David concludes with a deep recognition of how frail and weak man is (verse 5). However, he qualifies his statement with a most important understanding. As weak and meager that man is, there is Godliness in each person as well. Through the advent of the neshamah, illustrious soul, Hashem make man “only a little less than angels (verse 6).” Man is crowned with honor and beauty (verse 6); his soul helps him live an elevated life of spirituality and true richness. David teaches us how to live a happy life with a focus on spirituality and our Godly connection.

A Vital Perspective

I believe that there is a powerful message being expressed here that relates to the crux of the Jewish holidays. We work hard to be thoughtful and caring people; we strive to recognize the needs of others and to help fulfil them. A Jewish person celebrates Yom Tov with a beautiful meal and with much fanfare in honor of the occasion. We also must not forget about those who cannot afford to buy food for Yom Tov. The Torah is encouraging us to be sensitive to the needs of others. While we are sitting and enjoying our celebration, we must always remember those who are less fortunate that us. We wish to include them in our celebration.

Caring For Others

Every single Yom Tov and Jewish celebration has with it a concept of thinking about those in need. We begin our Pesach Seder by announcing, “anyone who is in need of a meal, please join us.” This is even after making donations to the city tzedakah fund for Maos Chitim, Pesach wheat monies, to ensure that everyone can have matza and other Yom Tov necessities. We dedicate time on Purim giving Matanos LaEvyonim, gifts to the poor. The Rambam even states that when faced with a choice of where to spend our money, on Mishloach Manos for friends or Matanos LaEvyonim for the poor, the decision is clear. It is most praiseworthy to spend our money to gladden the hearts of those in need and those who are downtrodden (see Mishna Berurah 694:3 that this is the actual halachah). It is now very understood why the Torah interjects the laws of the holidays with a focus on providing and caring for those in need. Charity and caring for others is an integral part of each and every Yom Tov.

Sharing

My father is fond of saying that the Hebrew word for שמחה, family celebration or Yom Tov, is equal numerically to 353. If you add those three digits together you get the mispar katan of simcha which is 2 (3+5+3= 11, 1+1= 2). The number two represents plurality and signifies that a simcha is not a joyous occasion unless it is shared with others. Indeed, a source for this concept is found in Vayikrah Rabbah (34:3) which states that all simchos should be shared with relatives and loved ones. The Jewish holidays become true days of simcha when we care for those in need and include everyone in the celebration.

by Rabbi Binyomin Radner

” ‘פרק י”ט פסוק י”ח – “לא תקם ולא תטר את בני עמך ואהבת לרעך כמוך אני ה’”

“You shall not take revenge, nor shall you bear a grudge. And you shall love your friend like yourself, I am Hashem”.

We are commanded to love our fellow Jews as much as we love ourselves.

The commentators grapple at length with the obvious challenge that this מצוה poses:  How is it feasible that G-d demands of us to love other people as much as ourselves?

At first glance this would certainly seem to be contrary to human nature. Can anyone truthfully testify that he/she has the same level of love for other people as for him/herself? We know that G-d only demands of us that which is humanly attainable, as we find with regards to the פרשה of a יפת תואר. G-d knew that a soldier at war away from his town and from his family would not be capable of controlling his evil inclination and therefore he is permitted to marry a non-Jewish woman. Chazal learn from this that anything that G-d does demand of us, is in fact, realistically and humanly possible for otherwise it would not be demanded of us.

Furthermore, the גמרא מסכת בבא מציעא דף סב. states, ”וחי אחיך עמך חייך קודמים לחיי חבירך”. “Your life takes precedence over the life of your friend”.

Meaning, that if two people are in the desert and only one has a jug of water, he should better drink the water himself and should not give the water away to his friend and die of thirst in order to let his friend drink the water and live. Thus, he is required to show more love for his own life than for another’s. This would seem to contradict the commandment in this week’s פרשה to love your fellow Jew as much as yourself.

Parenthetically, the מהרש”א notes that if the jug of water belongs to both of them, they should both die rather than taking the other one’s water. For then we apply the principle of”מאי חזית דדמא דידך סומק טפי מדמא דחברך” “Who says that your blood is more red than the blood of your friend?”      (Gemara, Mesechta Sanhedrin, 74a)

Just as one has no right to kill someone else in order to keep himself alive, so too one cannot steal his friend’s water in order to keep himself alive if that will cause his friend to die of thirst.

The רמב”ן explains that it is certainly not realistic to demand of a human being to love another person as much as he loves himself. Rather, the תורה is telling us to rid our hearts of the trait of jealousy. We are commanded to wish our fellow Jews as well as we wish ourselves in all aspects. It is not uncommon for an individual to wish his friend well and to be happy for his good fortune and success. But it is less common for a person to wish upon his friend the same wealth, wisdom, knowledge, prestige and all successes that one hopes for himself. This is the Ramban’s understanding of ואהבת לרעך כמוך. Through ridding ourselves of jealousy, we can attain this trait of truly wishing upon our friends the same success in all regards, that we hope for ourselves.

The חזקוני seconds that it is impossible for a human being to sincerely love another like himself, but explains the מצוה of ואהבת לרעך כמוך differently than the Ramban:  That is you should love to do for him that which you would love for him to do for you. Meaning that what is hateful to you do not inflict upon your friend.

The source for this is the   גמרא מסכת שבת דף לא. which relates the incident of the גר which approached הלל and asked to be taught the entire תורה while standing on one foot. הלל responded to the גר, “That which is hateful to you, do not do unto your friend. This is the entire תורה and the rest is its explanation. Go and learn it.”

How are we to understand the statement of Hillel that the entire תורה is included in this one lesson?

רש”י writes that “your friend” is referring to G-d Almighty. Do not defy the words of G-d just as you would not want your friend to defy your words. Accordingly, if you adhere to the words of G-d you will keep the entire Torah. This is one possible explanation for why the entire Torah is hinted to in this lesson.

רש”י adds a second explanation that “your friend” is referring to your fellow Jew. The statement “That which is hateful to you, do not do to your friend” encompasses stealing, adultery and the majority of the commandments which are bain adam lachaveiro.

A third view can be found in the כלי יקר who explains the גמרא as follows: The גר asked to be taught the whole תורה on one foot. This does not mean physically on one foot, rather on one solid foundation that he could use to remember the whole תורה. הלל responded by telling  him the פסוק of ואהבת לרעך כמוך אני ה’.  ואהבת לרעך כמוך is the foundation of the מצות בין אדם לחבירו. And אני ה’ is the foundation of the מצות בין אדם למקום. Therefore, the whole entire Torah really is included in this verse.

The מס’ שבת דף לא. ,מהרש”א writes, like the Chizkuni, that this statement of הלל is the intent of the מצוה of ואהבת לרעך כמוך. We should refrain from doing that which is hateful to us, unto our friends. Hence, ואהבת לרעך כמוך is actually a מצוה לא תעשה. For this reason, ואהבת לרעך כמוך is written immediately following the מצות to refrain from revenge, embarrassing someone, לשון הרע, placing a stumbling block in front of a blind person etc. ואהבת לרעך כמוך is also a מצות לא תעשה to refrain from doing to our friends that which is hateful to them.

This train of thought of חזקוני and  מהרש”א contrasts the view of the רמב”ן that we are to remove the jealousy from our hearts in order to be happy for our friends’ good fortune. The implication of the רמב”ן is that ואהבת לרעך כמוך is a מצות עשה to actively remove jealousy from our hearts, and not merely to refrain from committing hateful acts. However according to חזקוני and מהרש”א it seems that ואהבת לרעך כמוך is actually a מצות לא תעשה to refrain from inflicting pain onto our fellow Jews that we would not want done to us.

However, the Mesilas Yesharim, Chapter 11 understands this mitzvah to love a fellow Jew as much as yourself, to be understood literally, peshuto kemashmao.  We are commanded to love our fellow Jews as much as our selves without any difference whatsoever (kamocha mamosh.)

The Mesilas Yesharim is quite emphatic about this and writes strongly that this is the true intent of the mitzvah. He does not explain like the Ramban, Chizkuni or Maharsha who seem to understand that this mitzvah is not exactly to be taken literally since it is humanly impossible. He writes clearly that one is actually commanded to love his fellow Jew as much as himself.

Thus, our original question must be asked again:  According to the understanding of Mesilas Yesharim, how is it conceivable that G-d could realistically demand of mere mortals to have the same love for others as they have for themselves? This demand certainly seems to go against human nature.

Perhaps this mitzvah can be explained in a different light with the insights of R’ Dessler in the Michtav Me’Eliyahu:

The Michtav Me’Eliyahu, Volume 1 p. 36 expounds on this topic as follows:                        There is a natural inborn human tendency that G-d put into people to “give” and to be ”givers”. If not for the deep yearning of people to “give” no one would ever marry or bear children and the world would discontinue. For this reason one does not feel complete when he is alone. He has an inborn yearning to marry and to have children in order to “give” to others. People who are unable to bear children will often adopt orphans and raise them in their homes, in order to satisfy the need to give. This natural need to “give” is rooted in the deep recesses of the heart and soul of a person by G-d, in order to keep the world going.

Additionally, a person has a natural love for the fruits of his labor. Whether it is a child that he raises, a vineyard that he plants, or a house that he builds, he feels an emotional attachment to them to the point that he feels as if a part of him went into the fruits of his labor.

Thus, giving creates love for whatever and for whomever one gives to. R’ Dessler goes on to cite Mesechta Derech Eretz, Chapter 2 where it is stated, “If you wish to develop a love for your friend, you need only involve yourself in his well-being”.

Helping someone else, giving to him, or doing for him generates a natural love for the taker on the part of the giver.

The Gemara, Mesechta Bava Metzia, 32b discusses the mitzvah of helping one’s fellow Jew load or un-load his animal’s package. If one is confronted with the choice to either assist his friend in unloading his animal v. to assist his enemy in loading his animal, he should first assist his enemy  even though his friend’s animal is in pain and even though it is prohibited to cause unnecessary suffering to animals. This is because it is considered a superior act to reign in one’s evil inclination  (lakuf yitzro adif.)                                                                                                       The mere act of helping an enemy in need will slowly remove the hatred that a person felt for his enemy up until that point, and replace it with love, thereby turning his enemy into his friend.

R’ Dessler continues that this natural yearning to give is somewhat limited and therefore mostly channeled in the direction of one’s immediate family and close acquaintances. It is not usually channeled towards other people.  However, a person only needs to give and be gracious to other less familiar people in order to develop a love for them as well, after which he will not consider them strangers any more.

“Giving” in whichever method it may entail, instills a natural love for the person one is giving to. He writes that ‘giving’ is also the root and recipe for a strong marriage. Since giving naturally instills and intensifies the love for the person one is giving to, if two marriage partners are “givers” there can be a lasting relationship. This is the method through which one can achieve shleimos (perfecting himself.)  Shleimos is of the most paramount things that spouses can help each other reach, which is accomplished through giving. Thus, the love can c’v be short-lived if the marriage partners are takers and not givers.

Additionally, the Gemara, Mesechta Kidushin 41a states that one is forbidden from marrying a woman until he sees her lest he become repulsed with her and will thereby be prevented from fulfilling the mitzvah of ‘veohavta leraiacha kamocha’.

We see from the Gemara that the foundational purpose of marriage is in order to fulfill the mitzvah of “loving another as oneself”, through his spouse. This is accomplished through giving which instills a love into the heart of the giver for whom he is giving to.

With these insights of the Michtav Me’Eliyahu we can now better understand the view of Mesilas Yesharim that we are in fact commanded  by the Torah to love our fellow Jews as much as ourselves in the literal sense.

Through giving to others we can generate a love for them and we can instill a genuine ahavas yisroel for our fellow Jews into our hearts. Then we can be able to fulfill the mitzvah of “You shall love your friend as much as yourself” even according to the lofty explanation of the Mesilas Yesharim. R’ Tanchuma (also quoted in the Michtav Me’Eliyahu, Volume 3 p.89) adds that this concept is alluded to in the scriptural verse itself: “You shall love your friend as yourself” i.e. If you treat another like your friend, you will come to love him.

—————————–

This week’s edition is dedicated as a zechus for Shira Yaffa bas Rochel Miriam, Ezriel Pinchos ben Shira Yaffa, Aliza Faygil bas Shira Yaffa, and Shlomo Yakir ben ShiraYaffa.    May they be zoche to a yeshua bekarov. Amen.

—————–

A Guten Shabbos!

Rabbi Binyomin Radner, a frequent speaker on variety of topics in Torah and/or Halacha,h as been the writer/ editor of a weekly publication on the Parsha for several years. He is the recipient of Semicha from Beis Midrash Govoah in Lakewood, NJ, and has recently finished Shas. http://www.thelakewoodscoop.com/news/2011/11/bachur-completes-shas-after-10-years-with-chizuk-from-rav-nosson-tzvi-zatzal.html

For any comments or to sign up to his weekly Parsha Publication, please contact the author at benradner@gmail.com.

]]> http://www.closetotorah.com/2012/05/veohavta-leraiacha-kamocha/feed/ 0 http://www.closetotorah.com/2012/05/veohavta-leraiacha-kamocha/ http://feeds.closetotorah.com/~r/CloseToTorah/~3/0z81V31b-aM/ http://www.closetotorah.com/2012/05/yeshivas-zeev-hatorah-raffle/#comments Tue, 01 May 2012 15:56:46 +0000 Rabbi Yehuda Spitz http://www.closetotorah.com/?p=3859 To the Close To Torah audience,

Yeshivas Zeev HaTorah, the Yeshiva of the noted composer (Regesh), Close To Torah author , Mechaber sefarim and Rosh Yeshiva, Rav Shmuel Brazil shlit”a, is holding its annual raffle. The prizes include tickets to Israel, as well as accommodations in a luxurious apartment during your stay here. Aside for being an incredible yeshiva, renowned for the jam-packed tefillos on Shabbos and Yom Tov, and its unique derech in learning and Avodas Hashem, Zeev HaTorah holds a special place for me, as I have several relatives in the yeshiva, and I can attest to its excellence first hand.

Here is the link to the raffle, as well as the Yeshiva’s website: http://www.zeevhatorah.org.

http://www.zeevhatorah.org/

Rabbi Shmuel Brazil,  the Rosh HaYeshiva of Yeshivas Zeev HaTorah in Yerushalayim, and composer of “Regesh”, has been a Rebbi in Yeshiva Shor Yoshuv for over three decades, during which he has taught and shaped the lives of hundreds of talmidim. His new sefer Bishvili Nivra Haolam is now available in sefarim stores. It has over 400 pages with detailed indexes on the parshiyos, topics, and Yomim Tovim.  It’s is, as the title suggests, a handbook of incredible chizuk interwoven with derush, remez, sod and stories to guide and help each person in realizing his unique individuality and thereby complete his mission on this earth. Don’t shortchange yourself going through life without bringing out that extraordinary potential and talents that you alone possess, and that can deliver to you that special deep gratifying feeling of accomplishment in avodas Hashem and personal growth. This sefer will greatly empower you and change the way you look at yourself, the immediate people in your surroundings and the world at large. It has haskamos from Rav Jaeger, Rav Moshe Wolfson, Rav Gamliel Rabinowitz, Rav Chaim Kohen of Toldos Aron and Rav Shimon Susholtz ‘shlitas”.

He can be contacted through the Yeshiva’s website: http://www.zeevhatorah.org.

The References Here

In this Psalm David expresses that he has acted in accordance with the Torah in all of his dealings with Shaul. However, David states that he feels that he made one minor error (verse 1). He expressed his sin in that he had rejoiced in Shaul’s death as it represented a personal salvation from his vehement pursuer (see Moed Katan 16b and Psalm 18:1). Chazal (Meseches Sofrim 18:2) say that that this Psalm is the Song of the Day for Purim. This is because Mordechai was a descendant of Shaul. Additionally, verse 16 describes someone falling into the exact pit that he himself dug which hints to Haman who was hanged on the exact gallows which he prepared for Mordechai.

Alternate Interpretations

Other commentators have varied explanations as to what mistake David was referring to in verse 1. Rashi states that this was referring to the story of Nov the city of Kohanim which was wiped out because they fed David (see Sanhedrin 95a). Alternatively, Rashi states that it refers to David’s choice to cut off the corner of Shaul’s royal robe which was a disgrace and caused David to receive punishment (see I Kings 1:1). Also, see Radak.

Mistakes Happen

Regardless of the specific mistake that is being mentioned here by David, the most powerful lesson is that David was not afraid to admit that he made a mistake and to print it in writing and publicize it. David’s mission in life was to bring out the Honor of Hashem and to teach the world how to properly repent (see Avodah Zarah 5a). The verse (Vayikra 4:22) states, “when the king will sin….” and goes on to describe the sacrifice that he must bring. The verse does not state, “if the king sins,” it is not only a possibility, rather it states, “when the king sins,” it is inevitable! As King David’s son Shlomo states (Koheles 7:20), “there is no one in the world who is free from sin.” Everyone makes mistakes, but only a real man can admit a mistake!  Rashi (ibid. based on Horiyos 10b) states, “praiseworthy is a nation whose leader was willing to contemplate bringing a sacrifice on account of his sin.” One of David’s greatest messages was the power of repentance and being honest with oneself. David took full responsibility for his actions. This way he was able to apologize, rectify the situation and charge forward with growth. This was the exact theme of Purim. The Jews admitted that they had gone against the advice of their sages and had turned their backs on Hashem and were thus deserving of death. When they repented and admitted their sins, they were saved miraculously and gained a most amazing day of celebration for eternity.

Like Me

Rabbi Moshe Feinstein zt”l (1895-1986) states that this verse is telling us: When it comes to ruchniyus (spirituality), you cannot advise others to do something if you yourself do not practice what you are preaching! When it comes to physical matters we are acclustomed to being told things by people who are incongruent. The doctor may tell us to lose weight for our health even though he himself desperately needs to shed many pounds. A police officer may give us a ticket for speeding or talking on the phone while driving even though he does the same! Even in these cases it is hard to accept the directive but we understand that the person sharing them with us is correct. When it comes to spiritual matters the only way that words of advice will be heard is if the one who offers them practices them himself.

From the Heart

Chazal tell us that words that come from the heart enter the heart. The Jewish perspective is expressed by Rabbi Moshe Chaim Luzzatto zt”l (1707-46) at the opening of Sefer Mesillas Yesharim. He states that only when one has made advances through the labyrinth of life and has reached an elevated plateau can he look down and guide others as to how to proceed. Life experience and personal work are the greatest assets. The true guide is someone who has practiced the Torah and worked on his own personal development himself. It is said of the Chofetz Chaim zt”l (1839-1933) that he did not write his monumental Sefer on Shmiras HaLashon (proper speech) until he himself practiced all the laws that he would include in there for many years. He knew that the only way that he had a right to share was if he himself worked to master them in the deepest way possible.

Powerful Story

I read a powerful story about Rabbi Shlomo Freifeld zt”l (1925-90). When he founded Yeshivas Shor Yosuv it was with the noblest intentions of inspiring students to get closer to their Jewish roots and connect with the holy Torah. When he heard about a student in his Yeshiva that did a horrible sin, it greatly pained him to have to send him away from the Yeshiva. He verified the accusation and carefully thought about his conversation with the student. The boy walked into his office and it was obvious that this young man’s connection with Judaism was swaying delicately. He looked at the Rosh Yeshiva and expected to be yelled at and berated. Instead, Rabbi Freifeld looked up at him with tears coming down his cheeks. In between sobs, Reb Shlomo said to the boy, “I’m sorry that I wasn’t great enough to inspire you to be greater.” The boy left very moved and spent time rethinking his path in life and its negative direction. He realized how much love and truth were in his Rebbe’s words and that is exactly what brought him back.

Our Mission

Hashem tells us in the Torah, “be holy.” He knows that doing what is right is often hard and challenging. He knows every pitfall in this world. He tells us, “for I am Holy.” The only way a command can be shared is if we embody it ourselves. We wish to spread the beauty and truth of Torah to our brothers and throughout the world. The first step is for us ourselves to embrace the greatness of Torah by passionately studying and doing the mitzvos. This way we will inspire others to join the most worthwhile pursuit in the world, connection with Hashem.

The Sheminis

David used the Eight-stringed harp (called the Shminis, literally, the eight) to sing this song (verse 1). Maharal explains the significance of the numbers 6, 7 and 8. Six represents the six directions found on the physical earth: East, South, West, North, up and down. The number seven represents spirituality in this world as in the seven days of the week with Shabbos as the climax as a day of holiness upon earth. Eight represents absolute freedom from all shackles of this world, ultimate redemption and clarity. It is for this reason that Bris Milah, circumcision, is to take place on the eighth day. Thus, the number eight represents a total connection with spirituality.

Shemitah and Yovel

The 7^th year is called Shemitah and the 8^th year which follows (after 7 cycles of Shemitah) is Yovel. The Seforim HaKidoshim explain that Shrmitah represents “bitul hayesh, nullification of physicality” and Yovel represents “bitul haAnochiyus, the nullification of the ego.” Seven which is Shabbos and Shemitah teaches us that Hashem owns the entire world. When we cease from doing work and making money with our own toil during Shabbos and Shemitah, we are stating that all that exists in the world belongs to and is under the control of Hashem. The highest stage above this is the recognition of making Hashem King over us personally. Yovel taught one to have the greatest emunah in Hashem when he refrained from working the land yet another year. It became very personal. Bris Milah, circumcision, done on day 8, is the greatest expression of personal subjugation to Hashem. It is for this reason that when King David found himself in the bathhouse lacking all mitzvos as he wasn’t allowed to wear his Tallis or Tefillin there nor was he able to learn of daven, he rejoiced when he recognized that he was not devoid of all mitzvos. He still had Milah, the mitzvah of total subjugation to Hashem, the mitzvah which was the most vital connection to Hashem.

Bris Milah

Rabbi Eliyahu Gutmacher (1796-1875) made famous (see his comments on Shabbos 130a) that this Psalm hints to the great power of prayer present at the moment of circumcision. When the baby cries, his Tefillos go straight up to Heaven uninhibited. His tears are pure, untainted by sin and fresh from the merit of Milah and thus go right up. At that time anyone else who prays has the merit that his or her Tefillos go up together with those of the baby’s. The Bris is the covenant which connects the Jews with Hashem in a most intimate way.

King Dovid evokes the mercy of Hashem by talking about the Milah, the expression of ultimate Jewish dedication and subjugation to Hashem. This mitzvah of emunah and kedusha is one whose merit sends healing to all of us and grants us the great favor of Hashem.

Why the Tumah?

Rabbi Moshe Feinstein zt”l (1895-1986) asks, why is it that a woman becomes tamey just for giving birth and bringing a child into this world?! What is the lesson here? He explains that the deepest principle that we wish to instill in the new child is that of self-perfection and development. Hashem created each of us and put us in the world in order to bring ourselves up from being a physical hedonistic being into a spiritual connector with Hashem. The baby’s birth causes tumah in order to stress that physical existence is only granted for the purpose of recognizing the tumah of mankind and working to bring tahara, purity, into the world by means of Torah and mitzvos. He has the rest of life to purify himself though becoming a spiritual being.

The Leper

Someone who spoke Lashon Harah has used his mouth for the exact opposite reason that he was granted a mouth in the first place. Hashem gave us a mouth so that we can speak the words of Torah and Tefillah. He gave us a mouth so that we can speak nicely and pleasantly to one another. The mouth is a place of connection. It is used for eating, the advent which connects the body and the soul. It is used for expressing love and connection by way of a kiss. It is used to connect people by way of talking and bonding. When someone speaks Lashon Harah he or she is using the mouth to disconnect. The mouth is removed from Hashem and His Torah and causing a separation between people as well.

The Baby

Chazal tell us that the baby is taught the entire Torah while in his or her mother’s womb. This is a time of great spiritual infusion. The angel hits the baby above the mouth and it forgets the entire Torah before being born. The learning was not for nothing. It was to instill inside the child the truth and power of Torah. Throughout life, he or she will work to bring out his or her portion in Torah, made easier by the original infusion in-utero. The Maharal teaches us that the blow to the infant’s mouth is none other than the power of speech. The depth of Torah cannot be fully articulated verbally and the power of speech is what limits the baby’s expression. He or she will spend life learning Torah and doing mitzvos and learning how to articulate Torah into language, though the greatest Torah will be held in his or her heart. The emunah, faith, and depth of understanding lies deep within.

The Real Birth

The entire process of pregnancy and birth represents the world and its spiritual goal in a microcosm. Nine months of intense pain and suffering represent the existence of the physical world which consists of hardships, trials and tribulations. The woman holds tight with her knowledge that despite all the suffering, it will be worth it in the end. The moment of birth represents the climax of leaving the physical world, just as the baby is leaves the world of his physical nurturer. The Torah that was learned will guide the child forever. Birth represents the resolution, the satisfaction of having lived life to its fullest in choosing a spiritual life and in recognizing that only Hashem is the True Provider. When man uses his mouth to connect with Hashem and others, he has elevated his life to a most fulfilling and productive existence for eternity.

To Overcome Evil

David states, (verse 5), “Evil does not dwell with You Hashem.” Godliness negates evil. Hashem created a world in which He allows evil to exist. Its sole purpose is to be eradicated. Man is challenged by his evil inclination and is encouraged to choose truth and that which is good. Man is granted the freewill to make this choice. It is a difficult one, but man has the ability to overcome evil and to elevate his life to one of a most fulfilling spiritual journey.

For Whose Sake?

David states the fact that even though his enemies, Achitofel and Doeg study Torah, they do so with the intention of elevating themselves and to help fortify their evil actions and are thus hated by Hashem. It is important to note that this refers to Hashem’s hatred for their actions, not for them as a person. If they were to do teshuvah, repentance, they would be accepted and embraced as the beloved long lost son of our nation.

David states that evil doers will have their lives cut in half and shortened (verse 7). Indeed, Achitofel died at 33; Doeg at 34 (Sanhedrin 106b). David understood firsthand that a life was only worth living if one is committed to growth and spiritual development. People that waste their time and life, especially for evil pursuits are considered dead even while on this earth (see Berachos 18b). David was only granted his 70 years on earth as a time in which he would bring out his great spiritual potential and sing the true praise of Hashem (see Introduction 3). David taught us how to cry to Hashem and how to rejoice in serving Him.

Special Protection

David concluded this Psalm by stating that Hashem protects the righteous and grants great reward to those that serve Him (verse 13). The rewards and protection are described as “surrounding the Tzaddik.” This is to signify that the protection granted is a reward for the righteous who enveloped themselves in the Glory of Hashem.

Dietary Laws

Parshas Shemini talks about the sanctity of the Jewish Nation and how Hashem commands us to only eat things that are kosher. The Torah lists off all of the non-kosher animals which we are forbidden to eat. The animals that are prohibited have negative traits. The pig is the quintessential non-kosher animal and represents Eisav HaRasha, the evil one. The pig has split hooves and pushes them forward to show, “look at me, I’m kosher!” Just as Eisav pretended to be righteous before his father Yitzchok. But on the inside, it does not chew its cud and thus it is not kosher. So too, Eisav did not work on his internal growth and was disconnected from spirituality.

Outward View

The Vilna Goan explains that Eisav represents the last Galus, exile, before Mashiach’s arrival. This exile is one characterized by a focus on physicality and outward appearances. The culture focuses on looking good on the outside regarding dress, outward manners, styles, trends, status and honor, but has no internal focus or morals. Just as the pig has a kosher symbol (split hooves) on the outside, but lacks the required kosher symbol on the inside (rumination). We don’t eat a pig because Hashem told us that it is prohibited. At the same time, we must take the lesson as to what is wrong and undesirable regarding each individual animal.

Food’s Effect

You are what you eat and anything that we consume has an effect on us. This is seen in many ways. In a physical sense, when we eat healthy foods, we receive the best nutrients and are feel most recharged and strong. When we eat junk food, we feel slow and lethargic.

The non-kosher birds are all predators that pounce upon their helpless victims. The Torah shuns this trait and teaches us to stay far away from such an approach. We love our neighbors and strive to help them out and watch their backs. We are the exact opposite from the predator birds.

Elevating Food

Another way in which we elevate our eating is through pronouncing berachos before and after. Additionally, by eating L’Shem Shamayim, with the intent of being strong and healthy so that we can serve Hashem, we turn our meals into spiritual experiences. Just as friendships are formed through eating a meal with others, so too, we connect to Hashem through a hearty meal filled with berachos, words of Torah and gratitude to Our Provider.

Matza

The Matza is a simple piece of dough made of flour and water. It teaches us to be humble and not haughty like the rising yeast. When we eat Matza its message becomes part of us. We remember the importance of focusing on spirituality and on connecting with Hashem. This is the healing power of Matza; this is the message of faithfulness towards Hashem that Matza imparts into us. Just as the foods in Parshas Shemini have an impact on us, so too, we recognize the spiritual growth which we were privy to by going through a Pesach and fulfilling the mitzvah of Matza. We become what we eat and we are elevated through the Matza.

I was a young Yeshiva student when I first received Rav Scheinberg’s most famous blessing. “You should have success in all your endeavors.” He said it with such feeling and personalized emotion that I thought he had handpicked the words for my beracha specifically. I found out later that this was the blessing he was most famous for. I thought about the fact that this Gadol HaDor gave hundreds of berachos a week and thus he must have invested much thought into choosing the best wording for his beracha. I realized that the word “endeavor” denotes the effort and toil that one puts into something. Rav Scheinberg was expressing what he himself embodied all of his life: Success is only found through toil and hard work, not through berachos!

Indeed, Rav Noach Orlowek shlit”a (Baltimore Hespid, March 25, 2012) told over the story that when little Chaim Pinchas first came to America in 1919 his parents enrolled him in public school just as all the other Jewish children attended. An anti-Semitic classmate of his began to bully and harass him. One day the boy pushed Chaim Pinchas down a flight of stairs causing him great injury and pain. When his parent’s found out about the terrible abuse that he had been subjected to they immediately pulled him out of public school and hired a melamed at great cost to teach him Torah. Rav Scheinberg later recounted that he was deeply grateful for the favor that the anti-Semitic child did for him as it afforded him the rare opportunity to learn Torah in America!

My Goal

From the onset I need to state that I did not learn under Rav Scheinberg in Torah Ohr, however, from the time that I met him in 2000 I made an effort to visit him on many occasions with shailos (halachic questions), to receive berachos and for advice. I consider him my Rebbe as he taught me hundreds of halachos and even more about how to live life as an Oved Hashem. There are enough true stories about him that show his genuine greatness; we do not need to make up or spread inaccurate stories. I have friends and relatives who merited to learn under Rav Scheinberg and they have shared stories and recollections with me. I strived to verify every story found here to the best of my ability if I did not know the story firsthand.

Sincere Tears

Rav Aharon Feldman shlit”a (Baltimore Hespid) expressed a powerful and eloquent point: Chazal say that the tears shed in mourning over a righteous person who passed away are the most precious before Hashem. Why is this so? It is because those tears show that we wish to emulate that person from the depth of our heart. Rav Feldman pointed out that when we contemplate the greatness of Rav Scheinberg, his Torah, his middos, his giant stature, we feel pride and joy to be a part of the Am Hashem which produced such a special and amazing human being. This is justified and healthy; we should be proud. But let us not forget the most important feeling that should come with this recognition: Rav Scheinberg is michayav us, he obligates us, his life and legacy begs of us to strive for greatness as well. We are proud and we also must strive to emulate him to the best of our ability. The following thoughts and recollections are written so that we, his students, can recall his message and his legacy; so that we can apply his lessons to our lives and draw closer to Hashem.

Life of Toil

Rav Scheinberg zt”l dedicated himself to Torah and Avodas Hashem. His life revolved around caring for his Talmidim and fellow Jews and encouraging them to connect with the beauty of Torah. The first time that I visited him was Chol HaMoed Succos of the year 2000. It was a quiet evening and I decided to try to see him. I walked up the stairs of 2 Panim Meiros and knocked on the front door. The Rebbetzin welcomed me in and asked me my name and where I was from. I spoke with her and then she directed me to go to the Sukkah to get a beracha from Rav Scheinberg. When I entered the tiny Sukkah I looked around and didn’t see anyone. Then I looked down and saw a heap of Tzitzis on the bed. I realized that the Rav was taking a nap. I slowly backed out trying not to make any noise. The Rebbetzin saw me and asked if I had gotten a beracha. “No,” I replied, “the Rav is sleeping, I’ll come back later…” Before I could leave the Rebbetzin announced, “Chaim Pinchas, Chaim Pinchas, someone is here to see you!” I tried to stop her but it was too late, Rav Scheinberg called me into the Sukkah and stood up with a warm smile. This was the first of my many trips to the Scheinberg house and it was not the last time that I would leave speechless!

Shaking and not knowing what to expect I apologized for waking him and asked the Rav for a beracha. With a smile and chuckle, Rav Scheinberg wished me success in all my endeavors. Holding my camera out, I sheepishly asked the Rav if I could take a picture of him. He looked at me and said, “what will you give me?” I didn’t know what to say… what could I possibly offer him… Then he said, “I want you to learn 10 extra minutes a day….” I was a man of my word and so I asked him, “for how long?” He just smiled and shrugged as if to say- how ever long you can! His smile told me to snap the picture which I promptly did. I left with a great story but with an even deeper and more worthwhile lesson. Rav Scheinberg showed respect to every Jew and he wished to encourage as much Torah study as possible even if it meant him posing for pictures. If it would produce Torah learning it was well worthwhile!

The Chofetz Chaim Visit

It has been recounted many times that Rav Scheinberg zt”l visited the Chofetz Chaim with his wife when they were living in Mir. The Chofetz Chaim’s attendant announced to the Chofetz Chaim that a couple had come to see him and that they had come all the way from America to learn in Europe. The Chofetz Chaim retorted, “What’s the big deal?! If the Rebbono Shel Olam came down from Heaven to give us the Torah, a person can come from America to Europe to learn it!” With that the Chofetz Chaim smiled and gave them a beracha that they should have good children. (Anyone who knows the Scheinberg family knows how powerfully this beracha was fulfilled!) Rav Scheinberg recounted this story and it greatly inspired him. I think that it expresses his essence. The source for the Chofetz Chaim’s comment is the Gemara in Eruvin (55a) which says, “If Torah were in the Heaven, we would be required to go there to get it!” The Chofetz Chaim instilled in his young visitor the principle of toil for the sake of Torah. This is the only way to achieve. This was Rav Scheinberg’s greatness. Rav Orlowek recounted that Rav Leizer Yudel Finkel zt”l said that Rav Scheinberg and Rav Chiam Shmuelevitz were the greatest masmidim (diligent students) in all of Mir during their time there.

His Ahavas HaTorah

Watching Rav Scheinberg read the hadran (completion) at the 11^th Siyum HaShas in Eretz Yisrael in 2005 was something that will stay with me for a lifetime. Tears rolled down his cheeks as he read the words in sobs. His love, devotion and joy of Torah were palpable. His powerful display of Ahavas HaTorah penetrated deep into the hearts and minds of those assembled.

Rav Orlowek (Baltimore Hespid) told over that if Rav Scheinberg was informed that the clock in the Bais Midrash was wrong he would inquire as to how it was off. If it was too fast, that would mean that people would cut out learning time and leave Seder early and so he would ask that it be fixed immediately. If it was too slow, he would refuse to let them change it forward. He wanted his Talmidim to have extra seconds and minutes of learning. They would then follow his directive and someone would fix back the clock late that night! Rav Scheinberg often pointed out that we don’t ever hear about someone who is a “Ben-Harvard” because Harvard doesn’t have any children. We talk about a “Ben-Torah” because when we toil, we connect with Torah in a most intimate way and we become like its son.

His Marriage

I find it fascinating that just as Yisro had saved Moshe’s life when baby Moshe had grabbed the crown off of Pharaoh’s head and later Moshe married Yisro’s daughter, so too, Rabbi Yaakov Yosef Herman zt”l (1879-1967) sent young Chaim Pinchas to go learn Torah in New Haven to become a Gadol and eventually became his father-in-law. Rav Herman was once waiting in an office together with his wife Aidel and his newly married daughter and son-in-law, Rabbi Chaim Pinchas zt”l and Basya a”h. Rav Scheinberg was sitting next to his own wife and his in-laws were on the outer ends of the two of them. Rabbi Scheinberg joked with his father-in-law saying, “I’m closer to my wife than you are to yours!”

Rav Herman chuckled and then retorted with his own quick rebuttal, a lesson that would last a lifetime: “You just got married, so for now, in order for you to be close to your wife, you must sit right near her physically, but my wife and I have been married for years and we are so close and connected in our hearts that no physical distance can ever separate us! Thus, I am closer to my wife! After 81 years of marriage between Rav Chaim Pinchas and his wife, they certainly achieved closeness. I merited to watch them interact on many occasions and always left inspired.

A friend of mine was in Rav Scheinberg’s house for Chanukah candle lighting. The Rav looked at his watch, got up and told his Talmidim that it was then time to light. As he headed for his Menorah, the Rebbetzin called out, “Chaim Pinchas it’s time to light in two more minutes.” He promptly sat back down and waited. A Talmid asked him why he was waiting if the time had really arrived. Rav Scheinberg smiled and replied, “Shalom Bayis. Whatever the Rebbetzin says is what we do!” How many of us remember the deep love and care which the Rav and Rebbetzin showed for each other. The Rebbetzin would often serve him hot soup and if he got carried away talking with guests she would call out from the kitchen, “Chaim Pinchas your soup is getting cold!”

When his Rebbetzin was in the hospital with her final illness she had lost consciousness. The Rav asked the doctor if she was still able to hear him. “Perhaps,” came the reply. Rav Scheinberg bent down and whispered into her ear, “Zacharti lach chessed ne’uryich (Yirmiya 2:2), I remember the kindness that you have done with me in your youth, ‘ahavas klulosiach’, when we were just married, ‘lechtech acharai bamidbar’, you went with me to the desert of Mir in Europe so that we could grow in Torah. You stood by me and the Talmidim and sacrificed so that we could learn Torah…”

Ahavas Yisrael

Rabbi Noach Orlowek told over a story that expresses the care of Rav Scheinberg. A young American bochur who came from a very weak background began to learn in the Yeshiva. Although he showed great promise, after some time he decided that he no longer wanted to stay. Knowing full well that going back to America meant that he would be in a place that he would not be able to grow in spirituality, he never-the-less went to say good-bye to the Rosh HaYeshiva. When he told Rav Scheinberg that he was leaving, Rav Scheinberg burst out crying and could not be consoled. He didn’t put up a fight or try to convince the boy to stay, he just cried from a deep and clear recognition that this boy was selling himself short and putting his neshama in an unsafe situation. The boy was so moved that he told the Rosh Yeshiva, “I see how deeply you care for me, I will stay.” He is now a famous Talmid Chocham and Maggid Shiur. Rav Scheinberg’s love for his Talmidim and all of Klal Yisrael knew no bounds.

We all remember Rav Scheinberg serving as sandak at many brisim. I was attending a friend’s son’s bris and the child would not stop crying. The mohel tried everything but to no avail. They could not find the baby’s pacifier. Suddenly the baby stopped screaming. I quickly moved up to the front only to find Rav Scheinberg rocking the baby on his lap with one hand and letting the baby suck his finger with the other. Rav Schienberg’s love and care started from the cradle.

Often when students were taking leave of their Rebbe to go to America for Bein HaZemanim they would ask him if they could bring anything back for him. He would reply with a smile, “please bring me back coffee!” To the Europeans he would ask for Swiss chocolate! Someone once asked him why he requested coffee and chocolates. He smiled and said, “I’m not asking them to get it because I need it, I’m asking them to get me something so that they will think of me during their vacation.” He was a dedicated and masterful Rebbe par excellence.

Accessibility

I think that it was most amazing just how accessible he was. As a great Tzaddik, he could have easily limited his time spent with the Hamon Am, the common-folk. Yet there was no hype and often no waiting lines. If you wanted to speak to him, you simply called or just showed up at his door. We all had his phone number in our cell phones. We would call and he would answer! One Erev Shabbos my friends and I were making the Yeshiva’s cholent. There were a lot of Yeshiva guys working together and everyone wanted to throw in their secret ingredient. Honey, beer, ketchup, the works, the kitchen was flying. Suddenly someone raised the alarm, “what just went into the cholent?!” “I added margarine, it’s parve….” We looked again and discovered that it was in fact butter and as dairy as can be. Within seconds someone whipped out his cell phone and Rav Scheinberg was on the line. He asked a few questions about the size of the pot and the amount of butter put in and presto- batel b’shishim (nullified by 60 times) it was muttar, we would have cholent! I can’t say that it was the healthiest cholent and I can’t tell you that it was even the tastiest that we ever had, but I can say that it was the most kosher cholent we ever ate! We all laughed together when we sat on Shabbos afternoon enjoying the cholent that Rav Scheinberg had said was kosher! Later we recalled that the reason we called Rav Scheinberg first was because anyone else would have been too busy to reach on a late Erev Shabbos!

Rav Orlowek (Baltimore Hespid) said that he constantly heard from the Rosh Yeshiva zt”l, “If I can do it, so can you!” Rav Scheinberg wanted everyone to know that no matter what your background, intelligence level and abilities, if you set your mind to the goal of growing and learning and you put in the effort you too can succeed! I always felt that the reason that Rav Scheinberg spent so much of his precious time with people was to stress this exact point. He didn’t want people to see him as aloof and unreachable. He wanted to show people that Torah is for everyone and with hard work you can build yourself. Rav Scheinberg stressed, “Time is life” and he would often speak about this idea with tears, begging his audience to use their time wisely.

His Berachos

Before stating these stories it is important to quote Rav Orlowek’s brilliant analogy about stories of mofsim, wonders. Mofsim are like little candies, they taste good going down but once you swallow them they are gone. Amazing stories don’t compare to the hard work and example that the Gadol showed us through his actions.

A friend of mine went to Rav Scheinberg before Pesach Bein HaZemanim and told him that he wanted to learn in Eretz Yisrael but that he needed to stay in America for dating purposes. Rav Scheinberg laughed and said, “go home, get engaged over Pesach and come back here to learn!” The bochur did just that: he went home, got engaged and came back to Eretz Yisrael to learn. Rav Scheinberg’s beracha came true and the young man even got engaged to the granddaughter of a Rosh HaYeshiva who lived in the same building as Rav Scheinberg as an added bonus! He came back to learn in Eretz Yisrael where he and his new Kallah set up their Torah home and family.

Next it was my turn. A few months later knowing full well this story I marched myself into Rav Scheinberg’s house when my time came to begin dating in America. All I received was a “beracha v’hatzlacha.” I stubbornly continued to push. “Rebbe, I won’t be able to come back to Eretz Yisrael to learn until I get engaged!” Again, “beracha v’hatzlacha.” And so it would be, Hashem had other plans for me in America until a later time when I was zocheh to meet my dear wife in America while learning in a Yeshiva in her hometown.

A girl once came to Rav Scheinberg to get a beracha for her sister who was pregnant and in her 7^th month. She was so nervous that she told the Rav, “I want to get a beracha for my sister who had a baby…” instead of saying “who is due to have a baby.” Rav Scheinberg responded, “Mazel Tov on the birth may the mother and baby be healthy!” She left sheepishly and when she finally got through to her mother’s cell phone a few hours later she burst into tears as she began to recount how she had failed to get a beracha for her sister. Her mother laughed, “don’t cry honey, I couldn’t answer the phone for the past few hours because your sister just went into labor! Baruch Hashem it’s a healthy girl! She was speechless… as she thought about the power of Rav Scheinberg’s words…

Another friend of mine met Rav Scheinberg at a wedding during which a relative of his was going through a painfully protracted labor of almost 2 days. When he asked Rav Scheinberg to daven for her he replied, “Mazel Tov.” Ten minutes later my friend got the call that his relative had finally given birth to a boy only ten minutes before…

Normalcy

The story is told that a bachur in Torah Ohr began to don many layers of Tzitzis to be like his Rebbe. I was unable to verify this story but it certainly sounds like something Rav Scheinberg would have said. The Rabbeim brought the student to Rav Scheinberg who looked him square in the eye and said, “Be normal!” The student took off the Tzitzis.

Once a student began to recite Shema and was obsessing over the pronunciation of the letters for a very long time. They brought him to Rav Scheinberg who told him to just say each word once and move on. The student retorted that he was afraid he wasn’t pronouncing the words correctly and wouldn’t fulfill his obligation. Rav Scheinberg said, “Say it once and it’s on my shoulders.” The boy was still not fully convinced. So Rav Scheinberg smiled at him and pointed to his own linebacker oversized shoulders that were widened through his tens of Tzitzis, “Trust me, I have big shoulders!” The boy trusted him.

Someone asked Rav Scheinberg about whether he was allowed to use a certain type of toothpaste on Pesach because of its ingredients. Rav Scheinberg replied that since it was not fit for a dog’s consumption it was permitted to use. The guy was a smart-aleck and he went and found a dog, fed it some of the toothpaste and watched as the dog appeared to lick it up. He ran back to Rav Scheinberg to recount his rebuttal. Rav Scheinberg laughed and replied, “that dog was retarded!”

A friend of mine came to Rav Scheinberg to get a beracha and was growing his payos in a then popular style which involved extra-long from head to chin and extra-bushy. Rav Scheinberg motioned for him to bend closer. He whispered to my friend while pointing to a higher spot near his ear, “It looks really ugly. You can cut them here.” I have only publicized this story because my friend wanted everyone to know how touched he was by Rav Scheinberg’s care and love and how comfortable he felt at that moment standing in front of a Gadol BaTorah. He cut them with great fanfare and walked away with a lesson that a Ben Torah must care for the way he looks.

In a shiur in 1989 geared towards teaching women how to clean for Pesach, Rav Scheinberg’s main theme was helping the women take it easy and not overstress themselves with “spring cleaning” which was not required for Pesach. He laid out all of the common cleaning issues and offered the most practical and simple advice in how to clean them according to halacha and where they did not need to go any further than required. Many women expressed how relieved they were to receive this advice. Rav Scheinberg said that women should sit like Queens at the Pesach Seder. He encouraged them not to run back and forth from the table to the kitchen but rather to participate in the Seder and to eat all of the Matza and Marror royally and at the table.

Rav Orlowek (Baltimore Hespid) pointed out that it is rare to find someone so great and in touch with the value of time and yet so relaxed and a pleasure to be around. Rav Scheinberg’s life was filled with a calmness and pleasantness. How could someone be so strong when it came to halacha, Torah haskafa (thought) and what he felt was right and yet so soft like butter and sweet like honey at the same time? The answer, explained Rav Orlowek, was that Rav Scheinberg was in touch with truth and whatever the situation called for he was there to follow the Torah as his guide.

Indeed his name expresses these two forces. Chaim represents vitality and life, a happiness and celebration. Pinchas embodies the kanaus, zealousness of Pinchas in the Torah who was ready to stand up for what was right at all costs. Rav Chaim Pinchas was a man who worked his entire life to bring together his sweetness and strength for the sake of Torah and to serve Hashem fully.

This explains the rationale behind the famous story about the couple who came to Rav Scheinberg to bemoan their dangerous scorpion infestation in their home. They had tried everything but exterminators could not solve the issue. Rav Scheinberg simply opened up Perek Shira and showed them that the scorpion’s verse talks about how Hashem does kindness to all. Perhaps you failed to do kindness with someone and this has brought about your scorpion issue, he suggested. Suddenly, the couple realized that there was someone whom they had failed to help. They immediately rectified the situation and the scorpions disappeared. This was not magic, Rav Scheinberg simply believed in Torah and in Chazal and this was the most obvious solution that appeared to him, because the Torah says so!

His Expertise

Rav Scheinberg was famous for saying that if people would learn Mishneh Berurah they wouldn’t ask 95% of the questions that they presented to him. On the other hand, he always answered with a smile. Often I would present him with complex shialos that I had spent days pondering and developing. Yet he would just get straight to the point regarding the practical halacha. If I tried arguing another way he would just chuckle and explain his opinion a drop more. He had a clarity and expertise that was unparalleled.   

Ahavas Eretz Yisrael

Many times Rav Scheinberg would remark that he felt that many bochorim went back from Eretz Yisrael to America because they missed their “bagels, lox and seven layer cake!” Yet he understood the American mindset and the American needs. He himself made famous that although he hadn’t followed baseball in years, when he heard that the Yankees won the World Series he would feel a twinge of pride and joy. Once, in around 1978, Rav Noach Orlowek (Baltimore Hespid) attested that Rav Scheinberg held a Kiddush. He got up to announce that he was celebrating that for the first time ever the Yankees had won the World Series and he did not feel any connection to them whatsoever! Rav Scheinberg wished to be free of outside influences and pulls but he was not embarrassed to share his struggles with others. He lived in Eretz Yisrael with great mesirus nefesh because that was a place that he would grow in Torah and build his family and Yeshiva in Torah.

Take Advantage

So many of us thought that Rav Scheinberg would live forever. We could not imagine a world without his guidance. We thought that he would be the one to lead us to meet the Mashiach. He cried whenever he said “U’Veney Yerushalayim, rebuild Jerusalem” and at weddings during “Im Eshgachaich Yerusalayim, If I forget you Jerusalem.” He understood what life was all about. My eyes swell with tears when I think about the fact that he is no longer with us. What a loss for us, what an enormous void that has been opened.

I remember that I once brought an entire list of questions to Rav Scheinberg; he answered all of them with a smile. After I had made my trek down the stairs I realized that I had accidentally forgotten to ask the last question on my list. At that time I had an inner struggle as to what to do, should I go back then or next week, should I call, should I just leave. I made a decision that if I had the opportunity to speak to a Gadol HaDor once again, then I must take it! I marched myself right back up the stairs and presented the last question. I apologized to the Rav for the inconvenience and he and Rav Simcha just smiled as I got my answer from them. How many of us feel that we had so many questions we wished to ask him; how many of us wish we could just see him and get a bracha from him one last time. The loss to Klal Yisrael is enormous. Rav Scheinberg was a man who lived a life of completion. His life was one of constant review of Shas and Poskim, one of toil and dedication. He found success in all of his endeavors through his hard work and connection with Hashem.

One Hundred and One

Rav Scheinberg was a Gadol who showed all of us how to achieve great accomplishments through toil. He wished for us to be able to be successful in all of our endeavors through our effort and dedication just like him. The Gemara (Chagiga 9b) says that “one cannot compare someone who reviews his learning 100 times versus one who reviews it 101 times.” We thus see that the number 101, his lifespan, represents the idea of exponential growth in Torah. What is this all about?

Once someone learns something 100 times, he can rest assured that he knows it. He will not be forgetting it so quickly. So why would he review it a 101^st time? Only out of deep love and dedication. Rav Scheinberg spent his life celebrating and expressing his love for Torah and mitzvos, his love of Klal Yisrael and his love of Hashem. He left a legacy of 101 years of review, mastery, contemplation and love. May Hashem send a comfort to all of us who are left in mourning for our beloved Rebbe and may we merit to take the lessons that Rav Chaim Pinchas zt”l taught us by example and become greater people.

Y’hi Zicro Baruch.

The author can be reached at: rabbiytropper@gmail.com

The Story

At the time of the Exodus, the Jews were busy collecting their belongings and treasures and getting ready to leave Egypt. Meanwhile, as soon as Moshe finished instructing everyone as to what to do to prepare to leave Egypt he went searching frantically for Yosef’s burial place in Egypt. Chazal (Sotah 13a) tell us that Moshe quickly contacted Serach Bas Asher, Yosef’s only remaining niece and she informed Moshe that the Egyptians had deified Yosef and had wanted to prevent his body from leaving Egypt and thus they put him in a metal coffin which they sunk to the bottom of the Nile. Moshe ran there and called out, “Yosef, arise so that we can fulfill our promise and carry you out of Egypt. If you do not show yourself, then we are free from our promise and you will remain here.” Immediately, the coffin floated to the top of the Nile where Moshe easily retrieved it and had it carried out of Egypt. Chazal (ibid.) apply the verse (Mishlei 10:8), “The wise person at heart grabs the mitzvos.” Moshe knew what was really important in life while others chased after material wealth.

Two Questions

What is interesting is firstly, why is this lesson specifically taught in this place in the Torah and secondly, the lesson seems incomplete for even Moshe told Yosef that if he did not arise, Moshe would be exempt from doing this Mitzvah?

Answer

Moshe was instilling in the Jews a most important lesson in life at this vital juncture in their development. They were becoming a nation and were going to soon receive the Torah. In life, we need to make choices in priorities. We have limited abilities, resources and time and cannot do everything! We need to pick the most worthwhile endeavors to involve ourselves with in life. The only way to do this is to be in touch with ourselves and to ask ourselves what is truly important and what do we wish to occupy our time with. With this clarity one is equipped to make the right decisions. The Jews were all packed and ready to leave Egypt. They had their families ready, they knew they were going out. They were faced with a choice, should I go after the gold and silver and wealth that we were promised or should I go after the mitzvah of getting Yosef’s bones. There were all sorts of excuses to be found. “I’m sure someone else went to go get Yosef’s bones.” “Anyways, the Gedolim are supposed to take care of it.” “And also, we are supposed to go out with great monetary wealth…” Moshe’s heart was set on mitzvos and for him his first order was to serve Klal Yisrael. After he saw that they were all okay, he set out to retrieve Yosef’s bones.

Best Effort

Moshe understood that he would try his best to get Yosef’s bones, if he was unable, he still would get reward for the mitzvah of searching and trying. This is also important to keep in mind. Hashem rewards our efforts and the place that our heart points towards. Moshe showed that he truly and deeply wanted to do the mitzvah. He also knew that he was limited in his ability, and so he tried and that is exactly how he succeeded.

More Precious

Moshe was no fool. Chazal (10a) tell us that Moshe rushed to do mitzvos because, “One who loves money will never be satiated by money” (Koheles 5:9), this defines Moshe’s love of mitzvos, it was insatiable. In Moshe’s eyes, the mitzvah of getting Yosef’s bones was more precious than all of the riches of Egypt! Moshe showed us how to endear mitzvos and how to appreciate mitzvos. Just as chometz is formed through an elapsing of time, so too, Moshe did not allow his mitzvos to become stale and delayed!

Pesach Application

The lesson of Moshe is directly related to Pesach and the exodus. Throughout life we are presented with choices in our spiritual and physical realms. A smart heart goes for the mitzvos because they are the most valuable and precious. The smart heart knows what is most important, eternal and valuable in life and thus a smart heart puts in his or her fullest effort to do the mitzvah. May Hashem merit us to have the opportunity to fulfill many mitzvos and to know in our hearts and minds the value of Torah and mitzvos!

The Questions

The commentators point out that this commemoration is very strange. Why should it always be celebrated on the Shabbos before Pesach, normally we celebrate things on the same calendar day as the event transpired which is 10 Nissan? Also, what are we supposed to do to celebrate, this seems to be omitted from the instructions? Are we simply meant to call the Shabbos “Gadol, great”?

The Answer

Rabbi Moshe Feinstein zt”l (1895-1986) explains a beautiful principle here. The Ramban asks that there is a contradiction in the verses as to what the purpose of Shabbos is. Does Shabbos signify that Hashem created the world or does it signify that Hashem took the Jews out of Egypt. He explains that really both are true. Hashem created the world in six days and He rested on the seventh day of Shabbos. Our commandment is to rest on Shabbos from creative work in order to recognize and acknowledge that Hashem created the world. Over the years from Adam until Moshe, many people accepted the fact that the world was created by God, however, they felt that God left the world unguided and allowed people to do as they pleased. This was the general belief of the Egyptians.

Full Providence

When Moshe came before Pharaoh and demanded in the name of Hashem to let his people free, Pharaoh simply laughed. Hashem then brought the Ten Plagues and wreaked havoc on Egypt in a powerful demonstration that not only did Hashem create the world, He also continues to watch over and guide the world in the way that He sees fit. The lesson of Egypt’s decimation showed that Hashem continued to watch over the world and He chose the Jewish Nation to be His beloved Nation. Thus, in truth one who keeps Shabbos acknowledges that Hashem created the world; one who observes Pesach strengthens his belief that Hashem continues to guide and watch over His world. This is the proper belief expected of every person. Thus, Shabbos is a testimony of Hashem’s creation of the world and of His Divine Guidance and Providence.

Summary

This is what Shabbos HaGadol is all about. We spend the Shabbos thinking about our emunah, faithfulness to Hashem, as we recognize that He created and maintains the world at all times. Shabbos HaGadol is called Great because it begins the goal of Pesach which is to instill in our hearts a deep connection with Hashem. The commemoration date was not set for 10 Nissan as this would not fully express its theme. The Shabbos before Pesach was chosen as Shabbos is the day that teaches us to internalize our emunah in Hashem’s creation and providence. The celebration of Shabbos HaGadol is talking about the great miracles that Hashem did for us which show that He watches and guides the world. We talk about the miracle of taking the Pesach lamb, Egypt’s god, and how they couldn’t hurt the Jews. We talk about the Hagaddah Shel Pesach (see Shulchan Aruch ibid.) which is all about Hashem’s Guiding Hand in Egypt. We strive to root the beauty and power of emunah deep inside our hearts. May we merit to experience the deepest connection with Hashem over Shabbos HaGadol, the Great Shabbos.