Parshas Vayeitzei – Your are a Big Tzadik

And Yaakov went out from Be’er Sheva and he went to Charan. (Bereishis 28:10)

And was (Yaakov) the only one that went out from there? Didn’t many donkey drivers and many camel drivers go out from there? Yet, the Torah says “And Yaakov went out”.

Rabi Azaryah said in the name of Rabi Yehudah bar Simon: at the time when a Tzadik is in a city, he is its splendor and glory, when he leaves the city the splendor and the glory vacate.

The Eitz Yosef explains “and hadara is the kavod (honor) that he (the Tzadik) gives to every person and the honor that they (in return) give to him. The impression that a Tzadik has on a community is that they, in a way, emulate his elevated behavior.”

The Midrash provides an example of this. After Yaakov worked for seven years to marry Rachel, Lavan schemed to exchange her for Leah. Lavan revealed this scheme to the people of Charan. He reminded them that before Yaakov came, Charan lacked water.

When Yaakov arrived, they received the blessing of water. Lavan explained: if we trick Yaakov into working for me for another seven years, we will be guaranteed another seven years of water.

The Midrash says:
And all of that day (the day Yaakov was scheduled to marry Rachel) they (the townspeople) would praise him (Yaakov), and when night fall came, he asked them why they were doing this.
They responded: you did chesed with us (by providing water), therefore we are praising you, they sang Ha Laya, Ha Laya (to hint to Yaakov that) Hee Leah, Hee Leah (she is Leah and not Rachel).

The Midrash is telling us that even though the townspeople had promised Lavan to keep his secret and even though they would have greatly benefitted from another seven years of water, they did not want to trick Yaakov because he had performed chesed for them. This is the impact that a Tzadik can have even on a less than stellar group of people.

Many times, we find ourselves in a situation in which we are in the role of “tzadik”. Meaning, in the eyes of others, we are more righteous. This happens commonly in the workplace where a group will be talking and someone will speak negatively about another or use inappropriate language and then catch himself and say something like “Sorry Moshe, I didn’t realize you were here” or “Excuse me Sarah, I know you don’t appreciate that type of language.”

Commonly, we will respond with something like “It’s fine” or “Don’t worry, I’ve heard worse”.

While this seems polite, it is a lost opportunity to influence others. Instead of excusing the behavior, step up and reply with “Thanks for realizing that I try to avoid speaking crassly or negatively about others. It really enhances my self-worth and the way that I value others, even those with whom I might be upset. We can all try to do that.”

Leadership is not about title, position, or authority. It’s not conferred by elections or coronations. It’s about anyone, even you, who influences others for the good. Go lead!

The Takeaway:
Yaakov made an impression on Be’er Sheva and Charan to the extent that the people who lived there acted more properly. We have the opportunity to do the same in the communities in which we live and work.

This Week:
Think about the personal and professional groups where you carry influence. Play out in your mind how you will respond when faced with improper speech within those groups.

Parshas Matos- Words are Stronger than Thoughts

אִישׁ֩ כִּֽי־יִדֹּ֨ר נֶ֜דֶר לַֽה” אֽוֹ־הִשָּׁ֤בַע שְׁבֻעָה֙ לֶאְסֹ֤ר אִסָּר֙ עַל־נַפְשׁ֔וֹ לֹ֥א יַחֵ֖ל דְּבָר֑וֹ כְּכָל־הַיֹּצֵ֥א מִפִּ֖יו יַֽעֲשֶֽׂה

A man who takes a vow or swears an oath to prohibit himself, shall not violate his word, whatever comes out of his mouth he shall do. Bamidbar 30:3

The Ralbag comments:

ככל היוצא מפיו יעשה. למדנו מזה שאע”פ שגמר בלבו צריך הוציא בשפתיו אבל דברים שבלב אינם דברים “

… all that comes out of his mouth” We learn from this that even if someone is sure in his heart, (in order for it to be a vow) he needs for it to come out of his lips, but words that are (only) in the heart are not words.

This Ralbag has halachic ramifications regarding vows– they must be spoken in order for them to have the koach of a vow. They also provide insight into the power of words. Words, not thoughts alone, have the power to take something permitted and make it prohibited. Words can literally change the world and actually make someone chayiv a Torah commandment because he uttered certain words. That is not the case if he simply thought those words. The Midrash (in Acharei Mos) relates a machlokes regarding the conduct of Nadav and Avihu:

שֶׁהָיוּ מֹשֶׁה וְאַהֲרֹן מְהַלְּכִין תְּחִלָּה, נָדָב וַאֲבִיהוּ מְהַלְּכִין אַחֲרֵיהֶם, וְכָל יִשְׂרָאֵל אַחֲרֵיהֶן. וְהָיוּ אוֹמְרִים: מָתַי יָמוּתוּ שְׁנֵי זְקֵנִים, וְאָנוּ נוֹהֲגִים בִּשְׂרָרָה עַל הַצִּבּוּר תַּחְתֵּיהֶם. רַבִּי יוּדָן בְּשֵׁם רַבִּי אִיבּוֹ אָמַר, שְׁנֵיהֶם אָמְרוּ בְּפִיהֶם זֶה לָזֶה, בִּפְנֵיהֶן אָמְרוּ זֶה לָזֶה. רַבִּי פִּנְחָס אוֹמֵר, בְּלִבָּם הִרְהֲרוּ

Moshe and Aaron walked first, while Nadav and Avihu walked after them and all of Yisrael after them. And they (Nadav and Avihu) were saying: “When will these two elders die, and we shall assume leadership after them.”

Rabi Yudan said in the name of Rabi Ibo: The two of them said it with their mouths to one another. Rabi Pinchas said they only thought this in their hearts. This Midrash is speaking about the arrogance of Nadav and Avihu. Why would it matter if Nadav and Avihu said this prideful statement out loud to each other as opposed to simply thinking it? The answer is that thinking something and saying something are two very different things. When we speak our thoughts, they become concretized, they become real, they become entrenched. By speaking this arrogant statement, Nadav and Avihu, on their extremely high levels, became that much more arrogant.

It is improper to think derogatorily about others, but it is a whole other thing to allow those thoughts to be spoken by our lips. We have the opportunity to stop improper speech if we pause before speaking what we are thinking.

Shmirah Ba’Shavua will be published as a sefer containing several lessons from each Parsha.
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Do Not Profane My Holy Name.

וְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קָדְשִׁ֔י
Do not profane My Holy Name.

This is the sixth lav relating to lashon hora set forth in the pesicha to the Sefer Chofetz Chaim. The Chofetz Chaim, in the Be’er Mayim Chaim to this lav, provides two reasons why there is a particularly intertwined relationship between speaking lashon hora and transgressing the prohibition of “Do not profane My Holy Name”.

The first reason is that lashon hora, in and of itself, does not provide a tangible benefit to the speaker or listener. The gemara in Taanis (8a) says לְעָתִיד לָבוֹא מִתְקַבְּצוֹת וּבָאוֹת כׇּל הַחַיּוֹת אֵצֶל הַנָּחָשׁ, וְאוֹמְרִים לוֹ: אֲרִי דּוֹרֵס וְאוֹכֵל, זְאֵב טוֹרֵף וְאוֹכֵל, אַתָּה מָה הֲנָאָה יֵשׁ לְךָ? אֹמֵר לָהֶם: ״וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן״. In the days to come, all of the animals will gather together and come to the snake and say to him: A lion mauls its prey and eats it; a wolf tears apart its prey and eats it; but you, what pleasure do you have when you bite (a large animal or person that you are incapable of eating)? The snake will say to them: And what advantage does the speaker of lashon hora gain? A snake commonly kills prey and then slithers away without eating it. The ba’al lashon hora is the same, he kills with his words but does not gain a physical advantage. When someone receives a physical pleasure or advantage from an aveirah, it is, of course, still an aveirah, but we are not perfect beings and in weak moments we can be tempted to do something that might provide an immediate pleasure or physical benefit. When it comes to lashon hora, however, since there is generally no physical pleasure or benefit, it is considered to be a blatant desecration of Hashem and his mitzvos.

The second reason is that, due to the fact that lashon hora has become so commonplace, people often trivialize the halachah and become unable to see their speech as even possibly violating the Torah. If you are to reprimand such a person, the Chofetz Chaim says, he will bring “one thousand reasons” as to why what he said was either permitted or actually obligated. Commonly, he will double down and say even more egregious lashon hora. The Chofetz Chaim asks: הנמצא ×›×–×” בכל עונות שבעולם, למשל אם נראה שאחד נכשל באכילת חזיר בשוגג ונוכיח אם נראה שאחד נכשל באכילת חזיר בשוגג ונוכיח אותו על מהאותו על מה שעבר שעבר על תורת ×”’ ולא השגיח על עצמו שלא לבוא לזה היתכן שיקח עוד חתיכת חזיר בפני המוכיח אותו ויאכל בפניו Can you find any other sin that is like this? For example, if you saw someone inadvertently eating pig and you rebuked them because they are transgressing the Torah, would he take another piece of pig and eat it in the face of the one who is rebuking him?! When it comes to desecration of Hashem’s name through lashon hora, it is a particular affront since it commonly leads to perversion of the Torah and additional bold faced commission of the same aveirah.

The Takeaway:
Those who speak lashon hora, and particularly ba’alei lashon hora– those who habitually speak lashon hora, commit a chilul Hashem because they generally have no physical pleasure from their speech and, therefore, it appears as if they are simply and knowingly acting against Hashem and his mitzvos. Additionally, the baa’al lashon hora will find any excuse to justify his speech and even claim that it is required. This type of immunity to rebuke and twisting of halachah is an egregious affront to Hashem.

This Week:
Think about how you will act if someone tells you that something you have said is or might be lashon hora. Develop a response phrase that will ensure that you won’t fall into the trap of immediately trying to justify your speech. Some examples: “You might be right, l’m sorry, let me think that over.” “I try to be careful about my speech, so thank you for pointing that out.” “I appreciate you mentioning that, I need to think more on this particular situation.”

This twisting of Hashem’s mitzvos and rationalizing in a way that makes it seem that you don’t believe that Hashem is all knowing and seeing is an extreme level of chilul Hashem.

Shmirah Ba’Shavua will be published as a sefer containing several lessons from each Parsha.
For sefer sponsorships or to sponsor the Parsha Sheet, please contact David Linn connectwithwords365@gmail.com.

Do Not Accept a False Report

לֹ֥א תִשָּׂ֖א שֵׁ֣מַע שָׁ֑וְא
Do not accept a false report. Shemos 23:1

There is considerable discussion about the definition of the word שָׁ֑וְא which we have translated above as “false”. Many meforshim, primary among them Rashi and Onkelos, do translate שָׁ֑וְא as meaning false. Rabbeinu Yonah uses a modifier which would translate to something like “possibly false”. Others, such as the Yad Hekatana and Rav Wolbe, translate it to mean something closer to despised, meaning “a despised report”. The Chofetz Chaim worries that even if the thing actually happened, it is likely that some details will be added, left out or emphasized to the extent that the report becomes distorted and therefore false. The Chelkas Binyomin, one of the more prominent current commentators on the Sefer Chofetz Chaim, explains that even if the thing actually happened, when someone accepts the report as true, the person being spoken about is inevitably unfairly reduced in the mind of the lister and judged in a way that is false. The halacha brought down by the Rambam and relied upon by the Chofetz Chaim is that accepting lashon hora is prohibited, whether or not it is true.

The gemara in Pesachim (118a) relates the end of the previous pasuk, לַכֶּ֖לֶב תַּשְׁלִכ֥וּן אֹתֽוֹ it should be thrown to the dogs, to our pasuk warning us not to accept a false report: וְאָמַר רַב שֵׁשֶׁת מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: כׇּל הַמְסַפֵּר לָשׁוֹן הָרָע, וְכׇל הַמְקַבֵּל לָשׁוֹן הָרָע, וְכׇל הַמֵּעִיד עֵדוּת שֶׁקֶר בַּחֲבֵירוֹ — רָאוּי לְהַשְׁלִיכוֹ לִכְלָבִים, שֶׁנֶּאֱמַר: ״לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ״, וּכְתִיב בָּתְרֵיהּ: ״לֹא תִשָּׂא שֵׁמַע שָׁוְא״, And Rav Sheishes said in the name of Rabbi Elazar ben Azarya: Anyone who speaks lashon hora, anyone who accepts lashon hora as truth, and anyone who testifies falsely about another is fit to be thrown to the dogs, as it is stated “ you shall cast it to the dogs” and afterwards it is written: “You shall not accept a false report”.

Regardless of any particular understanding of שָׁ֑וְא, the Midrash Rabbah has an insightful explanation of how the pesukim of a false report and being thrown to the dogs are related. The Midrash explains: מַה הַכְּלָבִים אֶחָד נוֹבֵחַ וְכֻלָּם מִתְקַבְּצִים וְנוֹבְחִים עַל חִנָּם, אֲבָל אַתֶּם לֹא תִהְיוּ כֵן, מִפְּנֵי שֶׁאַתֶּם אַנְשֵׁי קֹדֶשׁ, שֶׁנֶּאֱמַר: וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי. When it comes to dogs, one of them barks and then all of them come together and bark for absolutely no reason. But you (Bnei Yisrael) don’t do this because you are a holy people, as it is written: a holy people you shall be to me. The Yefei Toar expands upon this saying that the first dog might have had some reason for barking but the other dogs are barking for absolutely no reason. A person might have some rationalized reason for speaking improperly, perhaps they are in a fight with the person they are speaking about and are angry. That doesn’t excuse the aveira but at least we can figure out its source. But if others who have no “dog in the fight” repeat it, they are as senseless as the pack of dogs barking for no reason. The Midrash tells us that we are a holy nation and, therefore, we should not do this. Perhaps the end of the Midrash is giving us the solution to how to avoid falling into this trap of senselessly accepting and spreading information– remember that you, and every other member of Bnei Yisrael is holy.

The Takeaway

The prohibition of accepting/spreading a false report has several interpretations and the halacha is that we are prohibited from believing and repeating lashon hora even if it is true. Someone who accepts lashon hora as truth and/or spreads it, overlooks his own inherent kedushah, the kedushah of his fellow Jews, and is akin to acting like a mindless animal.

This Week
Focus on the concept that according to most opinions someone who believes lashon hora is punished more severely than the person who initially spoke it. If we resolve to not believe and not repeat lashon hora, then those who do speak lashon hora will be unsuccessful in the goal to disparage and damage others.

Shmirah Ba’Shavua will be published as a sefer containing several lessons from each Parsha.
For sefer sponsorships or to sponsor the Parsha Sheet, please contact David Linn connectwithwords365@gmail.com.

Parshas Vayechi – Of Arrows and Feathers

וַיְמָֽרֲרֻ֖הוּ וָרֹ֑בּוּ וַיִּשְׂטְמֻ֖הוּ בַּֽעֲלֵ֥י חִצִּֽים
And they piled hatred upon him (Yosef) and archers hated him. Bereishis 49:23

The Midrash explains this cryptic reference to archers in the bracha of Yosef.
וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים, אֵלּוּ בַּעֲלֵי מְחִצָּתוֹ שֶׁהִשְׁלִיכוּ עָלָיו דְּבָרִים קָשִׁים ×›Ö¼Ö°×—Öµ×¥,… וּמָה רָאָה לְמָשְׁלָן בְּחֵץ מִכָּל כְּלֵי זַיִן, אֶלָּא כָּל כְּלֵי זַיִן מַכִּין בִּמְקוֹמָם וְזֶה מַכֶּה מֵרָחוֹק, כָּךְ הוּא לָשׁוֹן הָרָע דְּאָמוּר בְּרוֹמִי וְקָטֵיל בְּסוּרְיָא

“And archers hated him” these are the associates (of Yosef) who cast at him words as harsh as arrows… and why is it fitting to compare (lashon hora) to arrows as opposed to all other weapons? Because all other weapons strike in the place where they are and this (an arrow) strikes further away. So too lashon hora that is spoken in Rome can kill someone in Syria.

The Shaarei Teshuvah expands upon the analogy of lashon hora to arrows. Rabbeinu Yonah explains that one who shoots an arrow will often not know who it is that he ends up striking since they may be very far away. So too with lashon hora, when someone speaks about another person, he may be damaging not just that person but his business associates, his family members and even future generations. Rabbein Yonah also distinguishes an arrow from a sword by saying that if someone draws his sword on someone else and the potential victim pleads for mercy, he can return his sword to its holding place and there will be no damage. This is not the case with an arrow, once it is sent forth, it cannot be retrieved. So too with lashon hora, once the word escapes from our mouths, it is impossible to withdraw it.

One opinion in the Midrash that we quoted is that Yosef’s “adversaries” were his brothers. As pointed out last week, the brothers spoke about Yosef and plotted to harm him when Yosef was מֵרָחֹ֑ק far away. We see from here how their use of improper language was able to do significant harm even from a distance.

The Chofetz Chaim points out that it is often very difficult to do proper and full teshuvah for lashon hora in a case where someone does not know how far flung his words have become. According to some opinions, it is actually impossible to do teshuva for this since it would be impossible to determine who has actually heard them and, moreover, the words may continue to do future harm even to those who are not yet born. We should not look at this as a depressing statement regarding our past speech. Instead, we should look at it as an opportunity to comprehend the far reaching and devastating consequences of lashon hora so that we will be more careful with our current and future speech.

The Takeaway
Lashon hora is compared to an arrow because arrows can do harm in places far from where they are shot. Additionally, once an arrow is shot, it is impossible to retrieve it and avoid the damaging circumstances.

This Week
Analogies, moshelim and comparisons are powerful learning tools. Think about how the analogy of an arrow to lashon hora provides deep insight into the detrimental nature of lashon hora. Remember the famous story about the person who went to his Rebbe to ask him how to do teshuva for his lashon hora. His rebbe told him to empty a pillow full of feathers into the wind. Confused but willing to listen to his Rebbe, the person did so and returned to his Rebbe. His Rebbe then told him to go retrieve each and every feather. The lesson is that it is just as difficult to do teshuva for broad ranging lashon hora as it is to track down and collect feathers that have been scattered to the wind. Create your own analogy or moshel that illustrates the far reaching effects of lashon hora and share it with your friends and family.

Shmirah Ba’Shavua will be published as a sefer containing several lessons from each Parsha.
For sefer sponsorships or to sponsor the Parsha Sheet, please contact David Linn connectwithwords365@gmail.com.

Parsha Chayei Sarah – Your Billionaire Opportunity

וַיִּֽהְיוּ֙ חַיֵּ֣י שָׂרָ֔ה מֵאָ֥ה שָׁנָ֛ה וְעֶשְׂרִ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים שְׁנֵ֖י חַיֵּ֥י שָׂרָֽה
And the life of Sarah was one hundred years and twenty years and seven years; (these were) the years of the life of Sarah.

The Midrash brings a related incident:
רַבִּי עֲקִיבָא הָיָה יוֹשֵׁב וְדוֹרֵשׁ וְהַצִּבּוּר מִתְנַמְנֵם בִּקֵּשׁ לְעוֹרְרָן אָמַר מָה רָאֲתָה אֶסְתֵּר שֶׁתִּמְלֹךְ עַל שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה, אֶלָּא תָּבוֹא אֶסְתֵּר שֶׁהָיְתָה בַּת בִּתָּהּ שֶׁל שָׂרָה שֶׁחָיְתָה מֵאָה וְעֶשְׂרִים וָשֶׁבַע וְתִמְלֹךְ עַל מֵאָה וְעֶשְׂרִים וְשֶׁבַע מְדִינוֹת.
Rabbi Akiva was sitting and teaching, and those assembled there were dozing off. To arouse them, he asked: How could Esther rule over one hundred and twenty seven provinces? It was fitting that Esther, a grandchild of Sarah who lived to one hundred and twenty seven would rule over one hundred and twenty seven provinces.

Why did Rabbi Akiva choose to use this particular point to arouse his students from their slumbering? The Chiddushei HaRim explains that all of Sarah’s years were lived to the fullest and that for each of those years, her ancestor, Esther, merited an entire province, totalling 127 provinces. Breaking it down even further, the Chidushei HaRim says that for every day of her life that she lived fully, Sarah merited a city for Esther and for every hour of her life that she lived fully, she merited a town. Rabbi Akiva was pointing out the eternal value of every single moment. If his students appreciated this, Rabbi Akiva was teaching, they would arouse themselves and focus on every minute and every second of their learning.

Rabbi Akiva’s lesson, as expounded by the Chiddushei HaRim, has astounding impact when we apply it to shmiras halashon. Throughout the day, we are invariably faced with several situations that test the way we guard our speech. And every one of the moments is an opportunity to create unfathomable reward. The Midrash says:
שֶׁעַל כָּל רֶגַע וְרֶגַע שֶׁאָדָם חוֹסֵם פִּיו, זוֹכֶה לָאוֹר הַגָּנוּז, שֶׁאֵין כָּל מַלְאָךְ וּבְרִיָּה יָכוֹל לְשַׁעֵר
That for every moment in which a person closes his mouth, he merits the “hidden light” (a spiritual reward) that even the angels and other celestial beings cannot comprehend. The Gra, in Alim LeTerufah points out:
רְאֵה שֶׁלֹּא נִזְכַּר בַּמִּדְרָשׁ חֹדֶשׁ אוֹ שָׁבוּעַ אוֹ יוֹם אוֹ שָׁעָה, רַק רֶגַע
Notice that the Midrash did not say (that he held his tongue for) a month or a week or a day or an hour– just a moment. Every single moment that we choose to properly use our speech, we receive incalculable reward.

In 1984, it was estimated that the average person speaks approximately 860,000,000 words in their lifetime. With the understanding that this estimate was published years before the internet was launched and before email and texting became commonplace, it’s fair to assume that the average person now “speaks” close to a billion words in his lifetime. There are a billion opportunities to merit the greatest reward. That’s a jackpot much greater than the Powerball.

The Takeaway
Esther was rewarded with 127 provinces as a reward for her “Grandmother” Sarah’s 127 years of taking full advantage of every mitzvah opportunity. The Midrash teaches us that the spiritual reward for refraining from improper speech is so great that even the malachim cannot comprehend it. We have nearly a billion opportunities to earn that reward.

This Week
Create a reminder for yourself to be careful with your speech and place it on your cell phone. This can be a pasuk that you tape to your phone, a screen saver, or even just a small sticker that will remind you to be careful about your speech when you use your phone.
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Shmirah Bashavua will be published as a sefer containing several lessons from each parsha. For sefer sponsorship opportunities or to sponsor the weekly parsha sheet, please contact David Linn at connectwithwords365@gmail.com

Parshas Ki Teitzei- Maintain Your Advantage This Elul

This week’s parsha includes the commandment of זָכ֕וֹר אֵ֧ת אֲשֶׁר־עָשָׂ֛ה יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְמִרְיָ֑ם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם Remember what Hashem your G-d did to Miriam on the way out of Mitzrayim. This mitzvah, which references the sin of Miriam when she spoke lashon hara about Moshe which resulted in her punishment of tzaras, is among the seven that we are obligated to remember every day. There are scores of lessons to be learned from this mitzvah as laid out by nearly all of the major meforshim. The Chofetz Chaim speaks about it at length in both the Sefer Chofetz Chaim and the Sefer Shmiras Halashon in addition to an entire sefer dedicated to it known as the Kuntres Zachor LeMiriam.

It’s difficult to choose which of the hundreds of ideas to focus on, but there is a nuance that the Chasam Sofer points out that is highly relevant to Elul. The Chasam Sofer references the gemara in Sotah (9b) which explains מִרְיָם הִמְתִּינָה לְמֹשֶׁה שָׁעָה אַחַת שֶׁנֶּאֱמַר וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק לְפִיכָךְ נִתְעַכְּבוּ לָהּ יִשְׂרָאֵל שִׁבְעָה יָמִים בַּמִּדְבָּר שֶׁנֶּאֱמַר וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם Miriam waited for Moshe one hour, as it says: And his sister stood from afar. Therefore the nation waited for her seven days in the desert, as it says: and the people did not travel until Miriam returned (from the quarantine that was imposed upon her as a result of the tzaras she suffered from in punishment for speaking about Moshe). This gemara teaches that Miriam was rewarded midda keneged midda for her chesed in waiting for Moshe when he was a baby.

The Chasam Sofer asks on this gemara. He explains that there are two ways in which we can look at what Miriam was doing when she was watching Moshe. The first way is to view her as if she was simply a sister watching her brother to see what happens to him in a dangerous situation. The second way is to understand that Miriam had prophecy and therefore knew that Moshe was destined to become the leader and redeemer of Klal Yisrael. As such, her intention in watching him was because she wanted to see if there was something she could do “to assist” Hashem’s chosen leader. This second possibility is clearly on a much higher level as it would have been carried out not simply because of the love of a sister for her brother but lekavod shamayim. The Chasam Sofer points out that we are commanded to give others the benefit of the doubt and, therefore, we would have to say that Miriam watched Moshe for the second, more holy reason. However, that is not the case. We see from the fact that Miriam was rewarded in this world, by having Klal Yisrael wait for her, that Hashem viewed her as waiting for Moshe on the lower, albeit still very lofty level, — as a sister might. Because if she was waiting for Moshe on the higher level, her reward would have been so much greater that it would have been reserved for the next world.

In addition to our obligation to judge favorably, the gemara in Shabbos (127b) tells us: הַדָּן חֲבֵירוֹ לְכַף זְכוּת — דָּנִין אוֹתוֹ לִזְכוּת Everyone who judges his friend favorably, he himself is judged favorably. That means that Hashem also judges favorably. So why was it that Miriam was not judged favorably? The Chasam Sofer answers his question as follows. Miriam made a presumption relating to how Moshe was acting vis-a-vis his wife, and she did not give Moshe the benefit of the doubt. Therefore, because she did not give Moshe the benefit of the doubt, she was not given the benefit of the doubt by Hashem. The converse of the gemara is true: anyone who does not judge his friend favorably, is not judged favorably by Hashem. The Chasam Sofer concludes: וזהוּ מוּסר למספּרי לה״ר This is the lesson to those who speak Lashon Hara.

All throughout Elul and the Aseres Yemei Teshuva, we are seeking rachamim from Hashem. We’re asking Him to give us the benefit of the doubt, even when He knows our exact intentions were sometimes less than stellar. And this is something that Hashem actually “wants” to do. However, if, during this same time period, we are not judging others favorably, we are forfeiting the right to ask Hashem to judge us favorably. There are halachos that determine when we must give someone the benefit of the doubt and when we do not need to. During these special days when we want Hashem to tip the scales toward our benefit even when we really don’t “deserve it”, we should be granting others the benefit of the doubt lefnim meshuras hadin.

The Takeaway:
Miriam was not given the benefit of the doubt by Hashem because she did not give Moshe the benefit of the doubt. Hashem judges us in the way that we judge others. When we are asking Hashem to overlook our flaws and see what’s good and focus on the potential within us, we must do the same for others or lose that opportunity ourselves.

This Week:
Assume good intentions on the part of those around you. When something occurs and you have the impetus to create a story about why someone did something, create a story that is positive and gives the other person the benefit of the doubt.

Parshas Balak – Everyone Knows, Except Me

וַיַּרְא בָּלָק בֶּן צִפּוֹר. And Balak ben Zippor saw.
The Midrash asks what was it that Balak saw? מַהוּ וַיַּרְא. רָאָה בַּפֻּרְעָנוּת הָעֲתִידָה לָבֹא עַל יִשְׂרָאֵל, וְשׂוֹנְאָן הָיָה יוֹתֵר מִכָּל שׂוֹנְאִים. שֶׁכֻּלָּם הָיוּ בָּאִין בְּמִלְחָמוֹת וּבְשִׁעְבּוּד שֶׁהֵן יְכוֹלִים לַעֲמֹד בָּהֶן. וְזֶה, כְּאָדָם שֶׁהוּא מוֹצִיא דָּבָר מִפִּיו לַעֲקֹר אֻמָּה שְׁלֵמָה. What Does it mean “he saw”? He saw the punishment that would come upon Israel in the future. And he hated them more than all other enemies. For they all would come with war and subjugation and they (Israel) were able to withstand them. And this one (Balak) was like a man that that which came from his mouth (his speech) could uproot an entire nation.

Balak saw that the power of the Bnei Yisrael was its speech. When all of the nations of the world, even those who seemed mightier, would attack, the Bnei Yisrael prevailed. But Balak knew that this was not due to military acumen or the strength of numbers. It was because of that which came out of their mouths — their Torah study and tefillos to Hashem — that they prevailed. That’s why the Midrash here highlights that Bilam was the perfect enemy for the Jewish people, because he could uproot nations with his speech.

Two pesukim later the Torah says וַיֹּאמֶר מוֹאָב אֶל זִקְנֵי מִדְיָן. And the Moabites said to the elders of Midian… The Midrash asks why were the Moabites going to the Midianites in regard to their desire to conquer Bnei Yisrael? מַה טִּיבָם שֶׁל זִקְנֵי מִדְיָן כָּאן. שֶׁהָיוּ רוֹאִים אֶת יִשְׂרָאֵל נוֹצְחִין שֶׁלֹּא כְּדֶרֶךְ הָאָרֶץ. אָמְרוּ, מַנְהִיג שֶׁלָּהֶם בְּמִדְיָן נִתְגַּדֵּל, נֵדַע מֵהֶן מַה מִּדָּתוֹ. אָמְרוּ לוֹ זִקְנֵי מִדְיָן, אֵין כֹּחוֹ אֶלָּא בְּפִיו. אָמְרוּ לָהֶם, אַף אָנוּ נָבֹא כְּנֶגְדָן בְּאָדָם שֶׁכֹּחוֹ בְּפִיו. What is the relevance of the ziknei Midian here? It is because they (the Moabites) saw that the Bnei Yisrael were conquering in an unusual way. They said (to themselves), their leader grew up in Midian, let’s find out from them what his defining character is. The elders of Midian told them: his singular strength is his mouth. They (the Moabites) said to them (the Midianites): We will also bring against them a man whose power is in his speech.

The nations of the world, their prophets, and their leaders all understood the true nature of the power of Bnei Yisrael– the power of speech. Unfortunately, in our history, we seem to have often forgotten that about ourselves. As we enter the Three Weeks and turn our focus to the sins of sinas chinam and lashon hora, we have to not only focus on the potentially devastating consequences of improper speech, but also on the positive power of our words. By realizing how precious speech is, and how pure speech brings purity to our learning and our tefillah, we will be ensuring the strength necessary to withstand golus and our enemies and achieve the final geulah.

THE TAKEAWAY: Both Balak and the Elders of Midian understood that the koach of Bnei Yisrael is in the mouth– torah learning and tefilah. We sometimes forget this, and we can get better at remembering by focusing not only on the potential damage that speech can cause but on the tremendous positive impact it can have.

THIS WEEK: Each day, review one of the statements highlighting the positive nature of pure speech found on the second page of this parsha sheet.

Yom Rishon/Sunday
There is an extremely awesome aspect of guarding one’s speech, and that is that he begins to repair Hashem’s mizbeach which was destroyed hundreds of years at the time of the churban which was brought about by baseless hatred and loshon hora.
-Chofetz Chaim, Kuntres Chovas HaShmirah.

Yom Sheini/Monday
Every word of a prayer or of any brocha, ascends to great heights carried by specially appointed angels. Each word has an effect on the upper roots of Creation. In this way, the person saying the prayer becomes a partner with Hashem in Creation, since he is able to build and influence many upper worlds. That is why the Sages refer to prayer as “devarim (things or words) that stand in the highest worlds” (Brachos 6b). In other words, the devarim themselves, the words of the prayer, stand at the highest point of the worlds. -Nefesh HaChaim

Yom Shlishi/Tuesday
According to Rabbeinu Yonah, if one guards his tongue and is careful about what he says, then his mouth is considered to be a holy vessel. Just like a holy vessel confers holiness upon whatever [non-holy] item is placed in it, so too all words that are issued from such a mouth are holy.
-Shem MiShmuel

Yom Revi’i/Wednesday
Although it is commendable to try to minimize your speech, if you see someone sad and distressed, it is a great mitzvah to raise his spirits by speaking with him.
-Sefer Shmiras HaLashon

Yom Chamishi/Thursday
Since man was created as a physical being and not simply a pure, disembodied soul, his pure soul, by itself, is not his complete essence. Rather, the essence of man is his power of speech, which is expressed by the physical organ of the tongue. For man is composed of both physical and soul. Speech is unique to man, since no animal can speak. Speech is rooted in the soul (and yet is found in a physical organ) and therefore is the essence of man (since it combines the physical and the spiritual).
-Maharal, Nesivos Olam

Yom Shishi/ Friday
Midah keneged midah is a foundational principle in all things. Therefore, if one suppresses himself and keeps his mouth from speaking disparagingly against his fellow man and arousing strife against him, so too, above, the Prosecutor will not be able to open his mouth to speak accusingly against him.
-Sefer Shmiras HaLashon

Shmira Bashavua will be published as a sefer containing several lessons from each parsha. For sefer sponsorship opportunities or to sponsor the weekly parsha sheet, please contact David Linn at connectwithwords365@gmail.com

Parshas Korach – Give it Up

וְאִם הוּא מַחֲזִיק בַּמַחְלֹקֶת עַל יְדֵי סִפּוּרוֹ עוֹבֵר עוֹד עַל לָאו דְּ”לֹא יִהְיֶה כְקֹרַח שֶׁהוּא אַזְהָרָה, שֶׁלֹּא לְהַחֲזִיק בְּמַחְלֹקֶת ×›.
And if he gives strength to a dispute through his own speech, he has also transgressed the prohibition of “You shall not be like Korach and his followers”, this (commandment) is a warning to not strengthen a dispute. (Sefer Chofetz Chaim Chekek Alef, pesicha, Lav Yud Beis).

The Chofetz Chaim, on this lav, references the gemara in Sanhedrin (110a). ויקם משה וילך אל דתן ואבירם אמר ר”ל מכאן שאין מחזיקין במחלוקת דאמר רב כל המחזיק במחלוקת עובר בלאו שנאמר ולא ×™×”×™×” כקרח וכעדתו And Moshe got up and he went to Dasan and Aviram, Reish Lakish says from here (we learn) not to strengthen a dispute, as Rav says: anyone who strengthens a dispute has transgressed the prohibition of “You shall not be like Korach and his followers”. Rashi points out why it is that we learn this concept from the actions of Moshe: שמחל על כבודו והוא עצמו הלך לבטל מחלוקת (Moshe) was mochel on his honor, and he himself went out to nullify the dispute.

There is a fairly common misunderstanding that the prohibition of being mechazek a machlokes is limited to those outside the actual machlokes. In other words, it’s telling us not to get involved in other people’s disputes. Yes, this is certainly prohibited, but this issur is not limited to that. The gemara is telling us that even those involved in the machlokes itself, and even those who are absolutely correct should do what they can to dampen or uproot the machlokes. We learn this from the actions of
לרפואה שׁלמה חיה גיטל בת מלכה

Moshe who was on the side of Hashem, had been personally attacked, and was הֶחָשׁוּב שֶׁבְּיִשְׂרָאֵל the most important person in klal yisrael. Nonetheless, he “got up and went” to Dasan and Aviram in order to do what he could to quell the dispute.

The Midrash says that because Moshe went to the tents of Dasan and Aviram, four tzadikim were saved from Gehenom– the three sons of Korach and On ben Peles. The Chofetz Chaim in Sefer Shmiras HaLashon emphasizes the extent to which we need to go to seek peace. He explains the pusek in tehillim בַּקִּשׁ שָׁלוֹם וְרָדְפֵהוּ Seek peace and pursue it as: Seek peace among your friends, pursue it among your enemies; Seek peace in the place where you are, pursue it in other places; Seek peace with personal efforts, pursue peace with your financial resources; Seek peace when it concerns you, pursue peace even when it only involves others; and Seek peace today, pursue peace even for tomorrow (if your efforts at peacemaking don’t bear fruit today, try again tomorrow).

THE TAKEAWAY: We have an obligation to avoid machlokes and to actively and incessantly pursue peace. Moshe, the greatest prophet to ever live, was willing to forego his honor in order to attempt to make peace.

THIS WEEK: Start building or working on the muscle of giving in. Give up on something that you feel is due to you in order to avoid or deepen a conflict.
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Shmira Bashavua will be published as a sefer containing several lessons from each parsha. For sefer sponsorship opportunities or to sponsor the weekly parsha sheet, please contact David Linn at connectwithwords365@gmail.com

Parshas Behaloscha – Five Barriers, Three Breakthroughs

לזכות חיים יוא־ל בן ארי־ה משׁה הלוי

Our parsha contains the most well known incidence of lashon hara and tzaras– Miriam speaking about Moshe. Before any discussion of this incident can be undertaken, it is imperative to understand that Miriam was among the greatest prophets ever and that due to her lofty level, she was held to an extremely exacting standard. There is not a single meforesh that explains that Miriam ever intended harm to Moshe. In fact, most explain that Miriam’s intentions were constructive. Nonetheless, she was taken to task for not living up to her potential.

The Chofetz Chaim wrote five seforim addressing the halachos and hashkafos of lashon hara: Sefer Chofetz Chaim, Sefer Shmiras HaLashon-chelek alef, Sefer Shmiras HaLashon-chelek beis, Chovos HaShmirah, and Kuntres Zachor LeMiriam. The Kuntres Zachor LeMiriam focuses to a large extent on the mitzvah to remember what Hashem did to Miriam. According to most opinions, we have a daily obligation to remember this by reading, out loud, the pasuk (found in most sedurim at the end of shacharis): זָכ֕וֹר אֵ֧ת אֲשֶׁר־עָשָׂ֛ה יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְמִרְיָ֑ם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם Remember what Hashem your G-d did to Miriam on the way when you were coming out of Egypt. In the first perek of Zachor LeMiriam, the Chofetz Chaim provides five reasons why people don’t always see the full benefit of saying this pasuk:

1. People often don’t appreciate or understand that they suffer from the malady of lashon hora, and since they don’t realize this, they do not seek to be cured from it.
2. Even those who verbalize the zechirah of Miriam don’t think deeply about it and don’t try to understand the depth of bitterness that Miriam experienced after this incident.
3. People look at others who are scrupulous to say the pasuk daily and assume that it does not help since they still see them speaking lashon hora.
4. Many don’t understand that in order to remedy their improper speech, they need to take the steps to uncover the root causes of their own lashon hara (the Chofetz Chaim provides a list of these causes in Sefer Shmiras HaLashon: anger, cynicism, arrogance, futility, negativity, and rationalization).
5. People think that their lashon hora is so entrenched that they believe they will never be successful in removing their yetzer hara in this regard.

The Chofetz Chaim provides advice for how to get past these five barriers. His advice is well known to us: עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. Akivah ben Mehalelel said Gaze at three things and you will not come to sin: Know from where you came, and to where you are going, and before whom you will stand in judgment and provide an accounting. The Chofetz Chaim provides several insights into each of these three concepts. We will only focus on one insight for each of them.

Know from where you came. In addition to the insight with which most of us are familiar — that we come from a putrid drop, the Chofetz Chaim accentuates the positive. He explains that although man is physical–like all other creations– he has a soul that is divine–מִן הַשָׁמַיּם . We are lofty beings and when we remember that, we will be careful not to besmirch ourselves with lashon hara and not to disparage our fellow man, each of whom possesses a divine soul.

Know where you are going. The Chofetz Chaim points out that the language here is in the present tense. It’s not “know where you will end up”, it’s “know where you are going, right now”. Every day we are aging, moving closer to the day when we will leave this world and return to dust. If so, what possible arrogance (the primary root of lashon hara and all sins) can we have? Our physicality and physical possessions? These are amortizing, decreasing in value, every day.

Before whom you will stand in judgment and provide an accounting. There is no hiding or rationalization before Hashem. The Chofetz Chaim explains that each of us will have to give an accounting for every word we have spoken, particularly for speech that is forbidden: lashon hara, rechilus, deceptive speech, harmful words, lies, false flattery, words that publicly embarrass others, and words that create or sustain machlokes.

The Chofetz Chaim summarizes the mishna: when we focus on these three things, we will not be ensnared by the middah of gaivah- arrogance, שֶׁהִיא רֵשִׁית לְכָל חֵטְא which is the primary cause of all sin. The Chofetz Chaim concludes that man should also focus on the tremendous kindness that Hashem extends to him throughout his entire life and then he will be happy with his lot. When we are happy with what we have — with what we have been gifted– we will not be worried that others have more, and we won’t look to bring others down through negative speech.

THE TAKEAWAY: We are required to remember what Hashem did to Miriam for speaking improperly. People don’t always get the full benefit of this mitzva because: they don’t realize how deficient their own speech is, they say the words without getting a deeper understanding of them, they look at others who say the pasuk but still speak lashon hara, they don’t investigate the root causes of their improper speech, or they believe that their improper speech is so entrenched that they cannot repair it. By thinking about the purity of our souls and those of our fellow Jews, understanding that we have nothing to be arrogant about, and remembering that we will have to provide an accounting for every word we speak, we will arouse ourselves to fight the yetzer hara for improper speech.

THIS WEEK: The Chofetz Chaim points out that if we think about the three things discussed in the mishna above, we will distance ourselves from sin. But, he also says that each one on their own can divert us from sin. Read this short Mishna (Pirkei Avos 3:1) daily this week and take a moment to think about which of these three things speak to you the most. Set a reminder/alarm for yourself to stop and think about this particular aspect at least once during your day.

Shmira Bashavua will be published as a sefer containing several lessons from each parsha. For sefer sponsorship opportunities or to sponsor the weekly parsha sheet, please contact David Linn at connectwithwords365@gmail.com

Shmirah Ba’Shavuah – Parshas Bamidbar/Shavous Edition

פרשת במדבר ושבועות
Parshas Bamidbar/Shavous Edition
לעילוי נשמת רבקה בת שמאי

Ideas and insights from the forthcoming sefer Shmirah Ba’Shavuah. To sponsor a weekly parsha sheet or to inquire about sponsorship opportunities for the sefer, please contact David Linn at connectwithwords365@gmail.com
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הקדמה לספר במדבר
Introduction to Sefer Bamidbar
Everyone Counts

תובנה לפרשת במדבר
Insight to Parshas Bamidbar
Choosing Communities

תובנה לשבועות
Shavous Insight
Keneged Kulam

Sefer Bamidbar
Introduction- Everyone counts.

The gemara in Sotah (36b) refers to Sefer Bamidbar as חוֹמֶשׁ הַפְּקוּדִים the Book of Counting. This is how Chazal commonly refer to Sefer Bamidbar, and this is the reason why Sefer Bamidbar is called “Numbers” in english. While it is true that two major censuses of the Jewish people appear in Sefer Bamidbar, there are many more incidents in the Sefer that do not relate to the counting of the members of the Jewish nation. So, why the emphasis on counting? Why is פְּקוּדִים the underlying theme of the entire Sefer? Let’s explore.

We find within Sefer Bamidbar some of the Torah’s most prominent incidents of improper speech. We have Miriam’s improper speech about Moshe and her subsequent punishment with tzaras. We have the incident of the meraglim– the spies who spoke negatively about the land of Israel– resulting in the dying off of an entire generation before entering the land and planting the seeds of future golus from the land. We also have Korach’s attempts to rile up the Jewish people to overthrow Moshe’s leadership. These are in addition to several other speech related incidents including Moshe hitting the rock instead of speaking to it and, lehavdil, Bilaam’s attempts to curse Bnei Yisrael.

While each of these three major speech related incidents have individual aspects and lessons, they all share a common denominator: comparison. Let’s take a look at each of these incidents to see how they are each rooted in comparison.

Aaron and Miriam said: הֲרַ֤ק אַךְ־בְּמֹשֶׁה֙ דִּבֶּ֣ר יְהֹוָ֔ה הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר Did Hashem only speak to Moshe?! He also speaks to us. Aaron and Miriam were discussing how Moshe had separated from his wife because he wanted to be in a state of purity when Hashem would speak to him. This –separating from their spouses– was something that Miriam and Aaron did not do. Aaron and Miriam were prophets as well and, in their minds, there could be no reason for Moshe to act differently than they did. Eventually, Hashem explained to Miriam and Aaron that Moshe is not like any other prophet– Hashem speaks to him without a moment’s notice and face to face. While we know that Moshe was the greatest prophet that ever lived, the lesson here isn’t about lauding Moshe, it is about teaching Miriam and Aaron that they should not compare themselves to him.

The meraglim made two significant comparison-related mistakes. Chazal tell us that the meraglim compared Eretz Yisrael to all other ordinary lands, failing to see its uniqueness as the land chosen by Hasem and that which had been promised to Bnei Yisrael. The meraglim also compared Bnei Yisrael to the inhabitants of the land, even presuming how they appeared — like grasshoppers– in comparison to those inhabitants.

Finally, Korach compared himself and his family to Moshe and his family, complaining that everyone was equal. כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדשִׁ֔ים וּבְתוֹכָ֖ם יְהֹוָ֑ה וּמַדּ֥וּעַ תִּתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהֹוָֽה The entire congregation is holy and Hashem is among them, so why do you raise yourself above the rest of Hashem’s assembly?
When we start comparing ourselves to others, two things happen: We don’t value our own uniqueness and we bring others down so that we feel better about ourselves.

Let’s turn back to our question: why is the entire sefer called Sefer Pekudim, even though only a small portion of it relates to the censuses? Perhaps we can find an answer in the challenges presented by these three speech related episodes.

The Ramban provides us a great deal of insight into exactly what pakad, the root of the word pekudim, means. ענין פקידה זכרון והשגחה על דבר The essence of pekida is remembrance and personal divine attention to the matter. כלשון וה’ פקד את שרה, for example Hashem paked es Sarah, Hashem remembered and turned His attention to Sarah.

The Ramban further points out that in the census that is taken in the beginning of the Sefer, the individuals were counted תולדותם למשפחותם לבית אבותם as members of a generation, a family, and their father’s family. HaRav Gedalia Schorr understands the Ramban as telling us that every single individual that was brought before Moshe and Aharon has a special life mission, a tafkid (also from the root of pakad) in relation to his role in the Jewish Nation, a tafkid within his family, and a tafkid within his tribe. No part of the nation would be whole without each individual.

The Ramban goes on to highlight three more important aspects of pekida. מרוב חבתם מונה אותם כל שעה ועוד ×›×™ הבא לפני אב הנביאים ואחיו קדוש ×”’ והוא נודע אליהם בשמו ×™×”×™×” לו בדבר ×”×–×” זכות וחיים ×›×™ בא בסוד העם ובכתב בני ישראל וזכות הרבים במספרם וכן לכולם זכות במספר שימנו לפני משה ואהרן ×›×™ ישימו עליהם עינם לטובה יבקשו עליהם רחמים ×”’ אלהי אבותיכם

1. Due to His abundant love (for the Bnei Yisrael) He counts them from time to time.

2. Furthermore, when (each person) would come before the father of all prophets (Moshe) and his brother (Aaron), the one who is holy to Hashem, and he knew them by name, there will be a merit and life, because he has come in the council of the people and onto the list of the Bnei Yisrael, and he receives a part in the merit of the community by being included in their numbers.

3. Similarly, each of the people receive a special merit through being counted individually by Moshe and Aaron, for they will set their eyes upon them for good and ask for mercy for them from the G-d of their fathers.

Let’s recap this deeper understanding of pakad so that we can understand, for ourselves, how we should look at each person in Klal Yisrael.
1. Pakad has an aspect of love, Hashem counts us, individually because He loves and treasures us;
2. Pakad includes an aspect of calling to mind merits, like Hashem did for Sarah, and a level of individual divine providence;
3. Pakad includes an understanding that every single individual is unique and plays an irreplaceable, G-d given role within his generation, his family and his ancestry;
4. Pakad has a nature of joining each individual to the community and thereby providing them with the merit of the community and the community with their respective merits; and
5. Pakad includes an aspect of understanding the importance of each individual, by name, and asking Hashem to have rachamim on them.

In sum, when we are involved in pekudim we show interest and value for each individual, we understand that we need them and that they play a unique role, we appreciate them, we get to know them thereby draw divine remembrance, hashgacha and mercy.

The essence of individuality and the important and unique role that each person plays in Hashem’s world is the direct opposite of comparison. Comparison is rooted in finding negative differences while pakad is rooted in finding and appreciating unique positive differences. When we shift from comparison to pekida, we would never think to degrade others with our speech. Instead, just as Moshe and Aaron saw the beauty of each individual and asked Hashem to have mercy on them, we will do the same. Imagine flipping potentially damaging speech to speech that praises others and asks Hashem to shower rachamim upon them.

The Midrash relates an additional fascinating aspect about pakad וכשבאו משה ואהרן אצל זקני ישראל ועשו האותות לעיניהם, הלכו אצל סרח בת אשר. אמרו לה, בא אדם אחד אצלנו ועשה אותות לעינינו כך וכך, אמרה להם, אין באותות האלו ממש. אמרו לה, והרי אמר פקוד יפקוד אלהים אתכם. אמרה להם, הוא האיש העתיד לגאול את ישראל ממצרים, שכן שמעתי מאבא פ”×” ופ”×” פקוד יפקוד, מיד האמינו העם באלהיהם ובשלוחו. When Moshe and Aaron came to the elders of Israel and performed the signs before their eyes, they (the elders) went to Serach bas Asher (who was the oldest living member of Bnei Yisrael) and they said to her: A certain man has come and performed signs in our sight, like this and this (explaining the signs). She said to them: There is nothing of true essence in signs. They said to her: He said “Pakod yiphkod Elokim eschem- G-d will surely visit you”. She said to them: This is the man who will bring Israel out of Egypt, for this is what I heard from my father “peh u’peh, Pakod Pakadeti” (this was the siman of a true redeemer that had been transmitted from Avraham to Yitzchak to Yaakov to the Shvatim, and from Asher to Serach). Immediately the people believed in G-d and His messenger (Moshe)…

This Midrash shows that geulah is somehow rooted in pakad. The Chofetz Chaim tells us that Loshon Hara is the primary aveira that has prolonged our current golus. Perhaps we can say that the way out of golus is by focusing on pakad, appreciating and loving every Jew, getting to know them, davening for them and growing alongside them. When we do so, we will stop making comparisons, stop speaking loshon hara ,and merit geulah, it should be speedily and in our days.

Parshas Bamidbar

Choosing Communities
מִשְׁפְּחֹ֥ת בְּנֵֽי־קְהָ֖ת יַֽחֲנ֑וּ עַ֛ל יֶ֥רֶךְ הַמִּשְׁכָּ֖ן תֵּימָֽנָה
The families of the sons of Kehas shall camp to the south.

Rashi comments: וסמוכין להם דגל ראובן החונים תימנה, אוי לרשע ואוי לשכנו לכך לקו מהם דתן ואבירם ומאתים וחמשים איש עם קרח ועדתו, שנמשכו עמהם במחלוקתם Near them was the division of Reuven, who camped to the south. Woe to the wicked, woe to his neighbor! This explains why Daasan, Aviram, and two hundred and fifty men were struck with Korach and his congregation, because (since they were neighbors) they were drawn into their machlokes.

The Chofetz Chaim tells us אָסוּר לָדוּר בִּשְׁכוּנַת בַּעֲלֵי לָשׁוֹן הָרָע, וְכָל שֶׁכֵּן לֵישֵׁב עִמָּהֶם וְלִשְׁמֹעַ דִּבְרֵיהֶם It is forbidden to live in a neighborhood of consistent speakers of loshon hara, and all the more so to sit with them and listen to their words. In a hagaah on this halacha, the Chofetz Chaim says: ומזה נוכל ללמד, דכל שכן שיש לזהר מאד, שלא לקבע לו מקום בבית הכנסת ובבית המדרש אצל בעלי הלשון
And from here we can learn, all the more so, that one must be extremely careful not to establish for himself a physical place within a Beis HaKeneses or Beis Hamidrash near baalei loshon Hara. The Chofetz Chaim elaborates upon the insidious nature of sitting among these types of sinners in a shul or where one learns. Not only does one place himself at jeopardy of listening to, approving of, believing, and participating in loshon hara, but he also will: miss responding Amen and Yehei shemei rabbah in davening, lose out on a great deal of learning, and even the learning that he does accomplish will be fragmented.

Many meforshim ask why this Rashi, explaining the danger of associating with sinners, is brought here in regard to the physical location of the family of Kehas. The Sifsei Chachamim explains: מקשים העולם ל”ל לרש”×™ לכל פי’ ×–×” כאן ויש לומר דק”ל למה לא כתיב משפחת בני הקהתי כמו דכתיב בתר ×”×›×™ למשפחת הקהתי. ולעיל נמי כתיב אלה הם משפחות הקהתי, ומפרש וסמוכים להם דגל ראובן וכו’ שחטאו והחטיאו את הרבים ואינן ראויים לכתוב השם בשמם דהיינו ×””א בראש התיבה והיו”ד בסוף התיבה: Everyone asks the question: Why does Rashi bring this explanation here? It can be said that he is answering this question: Why did the Torah not write (in this verse) “the families of the children of הקהתי (the Kehosites)” as it writes in the next verse — “of the families of the Kehosites,” and above (two verses earlier) — “these are the families of the Kehosites”? (Rashi is answering this question: If previously and subsequently we used the word הקהתי, why only in this verse does the Torah use the words בְּנֵֽי־קְהָ֖ת the sons of Kehas). This was because (the verse is teaching:) “Near them was the banner of Reuven…” They (Korach and his followers who were from Kehas) sinned and they caused others (their neighbors) to sin. Therefore, it was improper to write the Name (of Hashem) — with the (letter) hei at the beginning and the (letter) yud at the end together with their name. (The letters yud and hei comprise one of Hashem’s names, therefore הקהתי is a combination of Hashem’s name with Kehas’ name).

This Sifsei Chachamim is enlightening. Someone who lives alongside sinners, and particularly baalei machlokes does not merit to have Hashem’s name attached to them. The gemara in Arakhin (15b) says something similar regarding those who speak loshon hara. המספר לשון הרע אמר הקב”×” אין אני והוא יכולין לדור בעולם One who speaks loshon Hara, Hashem says: He and I cannot exist in the same world.

THE TAKEAWAY: Simply being in close proximity to those who habitually sin has a negative impact on us. It is forbidden to live in a community of baalei loshon hara and it is forbidden to remain in a group that is speaking loshon hara. Hashem distances himself from those who choose to speak improperly or associate with those who do.

THIS WEEK: Think about the communities in which you live. Baruch Hashem, we do not usually find entire communities comprised of baalei loshon hara. But we also need to think about the sub-communities in which we live and work. Sometimes those are actual communities and sometimes they are virtual. Ask yourself: are the people that I choose to spend time with generally careful about their conversations? If not, are these the type of people that I can have an influence upon for the good? If so, determine how you can begin influencing them and ask for Rabbinical guidance on how to do so. If not, determine how you can reduce the time spent with that community and/or gracefully remove yourself from it.

Shavuos Thought
Keneged Kulam

We are all familiar with the mishnah in Peah: אֵלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם These are the things that a man eats from their fruits in this world and the principal remains for him in the next world: Honoring parents, performing acts of chesed, making peace between two people, and the study of Torah is equivalent to them all.

The Yerushalmi (Peah 5a) elucidates the mishnah by adding: וּכְנֶגְדָּן אַרְבָּעָה דְּבָרִים שֶׁהֵן נִפְרָעִין מִן הָאָדָם בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַייֶמֶת לוֹ לָעוֹלָם הַבָּא. וְאֵילּוּ הֵן עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. וְלָשׁוֹן הָרַע כְּנֶגֶד כּוּלָּן. In regard to four things is someone punished in this world while the principle of the punishment remains in the next world, and these are them: idol worship, illicit relations, and murder, and loshon hara is equivalent to them all.

There is a clear contrary parallel between Talmud Torah and loshon hara. One brings life, bounty and reward while the other causes destruction, scarcity and punishment. Since Talmud Torah is dependent on speech, loshon hara has a particularly damaging effect on it.

The Vilna Gaon in the Iggeres HaGra says: שכל מצותיו ותורותיו של אדם אינו מספיק למה שמוציא מפיו All of the mitzvos and Torah of a person are not equal to that which comes out of his mouth. This teaches that if someone is constantly speaking loshon hara, he is defiling his mouth and his deeds to the extent that they no longer bear fruits. This is particularly the case when it comes to loshon hara and Talmud Torah. The Gra in Shenos Eliyahu comments on the above Yerushalmi that there is a direct correlation between the four mitzvos mentioned in the mishnah and the four aveiros mentioned in the gemara. This correlation is set in the order of the listings of the respective mitzvos and aveiros, and that brings a parallel between Talmud Torah and loshon hara.

The Chofetz Chaim elaborates on this in the Shaar HaZechirah of his sefer Shmiras Haloshon: עַתָּה נְבָאֵר אֶת עֹצֶם הַזְּכוּת, לְמִי שֶׁשּׁוֹמֵר אֶת פִּיו וּלְשׁוֹנוֹ מִלְּדַבֵּר דִּבּוּרִים אֲסוּרִים. תְּחִלַּת כָּל הַמַּעֲלוֹת, הוּא מְתַקֵן וּמְקַדֵּשׁ עַל יְדֵי זֶה אֶת כְּלִי הָאֻמָּנוּת הַמְיֻחָד לָאִישׁ הַיִּשְׂרְאֵלִי, שֶׁהוּא הַדִּבּוּר, וְכָל הַדִּבּוּרִים שֶׁיְּדַבֵּר אַחַר כָּךְ בַּתּוֹרָה וּבַתְּפִלָּה, יַעֲלֶה לִמְקוֹר שָׁרְשׁוֹ לְמַעְלָה. Now, we shall explain the greatness of the merit of one who guards his mouth and his tongue from speaking forbidden things. First, he amends and sanctifies through this the unique “tool” of a Jew, which is speech. And all of the words that he speaks after that, in Torah and in tefilla ascend to the source of its root on high.

The Chofetz Chaim continues to explain that the the level of kedusha of our Torah learning is dependent on two things:
1. לְפִי הַהֲכָנָה שֶׁהָיָה לוֹ בָּעֵת הַהִיא, אִם הֵכִין אֶת עַצְמוֹ בָּעֵת הַהִיא בְּכָל כֹּחוֹתָיו לְקַיֵּם כְּפִי הַתּוֹרָה בְּכָל חֲלָקָיו וּפְרָטָיו שֶׁצָּרִיךְ לָזֶה. In accordance with the preparation that he exerts at this time– (meaning to determine) whether at that moment he exerts his full effort to fulfill the Torah in all of its details.
2. לְפִי כְּלֵי הָאֻמָּנוּת שֶׁעָשָׂה בָּהֶם הַתּוֹרָה, וְהֵם כְּלֵי הַדִּבּוּר, שֶׁאִם הֵם יָפִים וּמְהֻדָּרִים, שֶׁמִּשְׁתַּמְשִׁים בָּהֶם תָּמִיד לְטוֹב, וְעַל יְדֵי זֶה נִתְחַזֵּק ×›Ö¼Ö¹×—Ö· קְדֻשָּׁתָם In accordance with the tool that he uses for Torah, and that is the vessel of speech– whether it is beautiful and extraordinary, that he always uses it for the good, because through that he strengthens the kedusha…

If someone has the first element, but not the second, his learning will be diminished or dissolved. The Chofetz Chaim says:
אִם פּוֹגֵם וּמְטַמֵּא, חַס וְשָׁלוֹם, אֶת ×›Ö¼Ö¹×—Ö· הַדִּבּוּר שֶׁלּוֹ, עַל יְדֵי לָשׁוֹן הָרָע וּרְכִילוּת וְלֵיצָנוּת וְשֶׁקֶר וְכַדּוֹמֶה וְלֹא יַעֲשֶׂה תְּשׁוּבָה, וְאַחַר כָּךְ יְדַבֵּר בְּפִיו דִּבְרֵי תּוֹרָה וּתְפִלָּה, אֵיזֶה ×›Ö¼Ö¹×—Ö· יֵשׁ בָּהֶן לְהַמְשִׁיךְ עַל הַתּוֹרָה וְהַתְּפִלָּה הַהִיא קְדֻשָּׁה עֶלְיוֹנָה, אַחֲרֵי שֶׁכְּלֵי הַמִּבְטָא שֶׁלּוֹ הֵם פְּגוּמִים וּטְמֵאִים בְּעַצְמָם מִכְּבָר If he, G-d forbid, makes his speech spoiled and impure through loshon hara, rechilus, levity, falsity, and similar things, and he does not do teshuva, and then speaks with his mouth words of Torah and prayer, what power will they have to draw sanctity to them after his “tools of speech” have been rendered defective and unclean?!

On Shavous, we all turn our thoughts to how we can increase our Torah learning, over Yom Tov and throughout the year. At the same time, let’s avail ourselves of the tool that will play a role in adding kedusha and siyata dishmaya to our learning. Think about how you can incorporate the learning of the halachos of shmiras haloshon into your daily schedule. May all of our learning emanate from pure tools of speech and rise to the highest of heights and may we be zocheh to eat from their fruits in this world and enjoy their full rewards in the next world. Good Yom Tov.

Shmira Bashavua – Shmiras HaLashon in the Weekly Parsha

I am excited to share with the Beyond BT community the first fruits of a sefer that I have been working on for several years– Shmira Bashavua. Shmira Bashavua is a parsha sefer which gleans Shmiras HaLashon related halacha and hashkafa from each parsha and provides practical tools for taking each idea into the week.

I strongly believe that Shmira Bashavua has the potential to be a Shabbos table staple and play a part in creating stronger Shmiras HaLashon within our families and communities.

The first volume of Shmira Bashavua (Sefer Vayikra) is scheduled to be published and in stores in advance of Parshas Vayikra.

You can download the Introduction to the Sefer, the Introduction to Sefer Vayikra and 5 or 6 selections from Parshas Vayikra.
https://beyondbt.com/docs/ShmiraBashuvaVayikraSample.pdf

I am currently looking for sponsors for the sefer. This is an opportunity to play an important role in spreading awareness and learning of Shmiras HaLashon. Here is the link to the form which contains details about these dedication opportunities.
https://forms.gle/FcYJVdP2tQdVsyon7
I look forward to your feedback and I deeply appreciate your support.

David

The Power of the Spoken Word

Parshas Shelach
“Send forth men, if you please, and let them spy out the land of Canaan that I give to the Children of Israel” — Bamidbar 13:2

Timeline of the miraglim

The parsha of Shelach opens up with the story of the miraglim. Rashi notes that the previous parsha ended with the story of Miriam getting tzaras and being sent out of the camp because she spoke loshon harah about Moshe. Since this parsha begins with the miraglim, it implies that these two events are connected. But Rashi is bothered by the fact that they did not happen in chronological proximity. The events of the Korach rebellion were sandwiched in between.

Rashi explains that the Torah took these two events and juxtaposed them to teach us a lesson: Had the miraglim not been so wicked, they would have learned from what happened to Miriam, and that would have prevented them from saying their negative report about the land. However, says Rashi, “These wicked people saw what happened and didn’t learn from it.”

The miraglim’s sin wasn’t loshon harah

The problem with this Rashi is that the miraglim’s sin had nothing to do with loshon harah; it emanated from a lack of trust in HASHEM. When they entered the land, they saw giants occupying fortified cities. They witnessed people dying left, right, and center. In their minds, if the Jewish nation attempted to conquer this land, they would be slaughtered wholesale – man, woman, and child.

Clearly, they were lacking in bitachon. Their faith in HASHEM was deficient. But they weren’t guilty of speaking loshon harah. First off, there is no prohibition against speaking loshon harah about land. Land is inanimate. We are forbidden from derogatory speech about people – not rocks.

Of even greater significance, once the miragalim made their mistake and concluded that HASHEM wasn’t powerful enough to bring us into the land, what they then spoke wasn’t loshon harah at all. In their calculation, they were saving the Jewish people from utter destruction, in which case it wasn’t forbidden speech; it was a mitzvah.

Why does the Torah forbid loshon harah?

The answer to this question stems from understanding why the Torah forbids loshon harah. The Rambam defines loshon harah as words that hurt, words that damage. Whether they cause a person embarrassment, loss of income, or sully his reputation, the very definition of loshon harah is words that cause harm. That is the reason the Torah forbids us to speak it – not because the Torah is so strict, but because words can have such a harmful effect.

To appreciate the damage that words can cause, imagine that I discover a cloak of invisibility. When I put this cape on, I can walk around freely without anyone seeing me. Imagine for a moment that after I find this cloak, I decide to have some fun. As I walk around the bais medrash, I take a sefer from one fellow and turn it upside down. Oh, his reaction when he sees it! Then I walk over to another fellow and close his Gemara. “Hey! What happened?” Next, I see a pair of charvusahs who are standing up for a moment. I walk over and put both of their Gemaras back on the shelf. “What–?”

I am having a jolly time!

After a while, I get a bit bolder. As someone is walking by, I leave my foot in the aisle. “Heyyyyyyyyyyyyyy!” he yells as he falls to the floor with a crash.

“This is fun,” I think to myself. And now I really start to get into it.

As a fellow walks by, I give him a punch in the stomach, “Ohhhhhhhhhhhhh!” The next guy, I smash in the back, “Agggggh!” And before you know it, guys are falling, getting smashed, and really getting hurt. The joke is no longer funny.

The Chofetz Chaim points out to us that the Torah reserves a curse for one who “hits his neighbor while hiding.” Chazal explain that this refers to someone who speaks loshon harah about his friend. Why am I so cavalier about what I say about him? Because he isn’t here. If he were standing right nearby, I would never say what I said. I say it only because he isn’t around. And in that sense, I am hitting him while hiding.

One of the reasons that we have difficulty controlling our speech is that we don’t see it as truly damaging. “What is the big deal if I tell an interesting story or two?” we say. While I would never dream of physically harming you, when it comes to ruining your reputation, damaging your business, or causing you harm in the way that people perceive you, then I am much less concerned. The Torah is teaching us that loshon harah is forbidden because of the power of the words and the damage they can cause. That is why they are forbidden.

The power of speech

The answer to this question on the miraglim seems to be that they should have seen what happened to Miriam and learned one lesson from it – the power of speech. They should have thought to themselves, “If such a tzadekes said something only slightly questionable about her brother whom she loved and revered and had to be sent out of the encampment for seven days to suffer embarrassment and public humiliation, what does that tell us about the impact of her words? Why did HASHEM act so harshly with her? It must be that what she did was far more egregious than we realized. It must be that her words – while merely speech – are a powerful force.”

Had the miraglim learned this lesson, they would have been far more careful in their speech. They would have thought many times about the consequences of their words, and that would have made them stop and think to themselves, “Before we bring back this report, are we sure? Are we a hundred percent certain that the Jewish people will die trying to conquer this land? Didn’t HASHEM bring us out of Mitzrayim? Didn’t HASHEM split the sea for us?”

Understanding the power of speech would have caused them to think about the consequences, and the results might well have been very different.

This concept has great relevance in our lives. Most of the damage that we do through speech isn’t malicious or with bad intent. We speak without thinking about the consequences, without contemplating the results. The Torah is teaching us the power of those words and how careful we have to be with what we say, not because the Torah is machmir when it comes to sins of speech, but because of the effect that speech has to help or to harm – because of the power of the spoken word.

For more on this topic please listen to Shmuz #139- The Power of Speech

The Shmuz – Marriage Seminar, a 12 part, comprehensive guide to a successful Marriage is available FREE of charge at www.TheShmuz.com. It is also on the Shmuz App available at the App store, or on Google play, or you may listen on Kol Halashon by calling 718- 906 6400, then options 1, 4, 3

The Power of Words

Rabbi Noson Weisz explains the power of words:

The Goan of Vilna explains how this spirit — man’s power of speech — is the locus of man’s essential being. For it is only in this area that man is conscious. Beneath this spirit are man’s physical urges which are all subconscious.

(We do not consciously move the blood through our veins, or command our lungs to draw breath or our stomachs to digest.) Above this spirit is man’s soul through which he is attached to God, the higher aspect of man’s being of which he is also consciously unaware. In the middle, between these two areas of sub-consciousness, is man’s spirit, where his thoughts that have been put into words and his emotions are located. This area is the only place where he is self-conscious.

Between the areas of sub-consciousness lies man’s spirit, where his thoughts transformed into words are located.
Thus, the battles of life and its conflicts are all located here.

Man’s soul attempts to pull him upwards so that the spiritual power in his words becomes entirely dedicated to the expression of his soul. In terms of the universe, this would amount to attaching man’s spirit to the upper side of the interface of God’s words, which hang suspended between the heavens and the earth.

The physical urges attempt to pull man down to their level so that the spiritual power of his words is entirely turned over to the satisfaction of physical desires. In terms of the universe this would amount to separating man’s words from the words of God, and pulling them downwards to become mired in the corporeal universe.

Read the whole thing.