Category Archives: Sefer Devarim

Parshas Re’eh – A MUST-READ For All Teachers and Parents!

Parshas Re’eh

A MUST-READ For All Teachers and Parents!

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“You are the children of Hashem, Your G-D…” (Devarim 14:1)

Rabbi Eliezer learns from psukim in the Torah that a teacher should teach the lessons to his students, as much as four times. The Talmud (Eruvin 54B) continues to tell us about a Rabbi who showed extreme patience. Rabbi Perida had a certain student who was a weak learner. As a result, he always taught the lesson four hundred times until the student would understand. One day, someone came and asked Rabbi Perida to be involved in a particular mitzvah as soon as he would complete his lesson. Rabbi Perida taught his student four hundred times as usual, but this time the student did not successfully learn the material. Rabbi Perida asked him why this time was different. Why didn’t he grasp the lesson? The student replied that when he heard that Rabbi Perida was needed after the shiur, his mind was distracted from the lesson. Every moment, he was thinking that Rabbi Perida was about to leave and would not be able to finish the lesson. Rabbi Perida calmed the student and said that he was going to reteach the lesson right away and was not going to leave until he completed the lesson. Rabbi Perida then retaught the lesson an additional four hundred times!

One Shabbos, Rabbi Yaakov Aryeh Neiman z”l, Rosh Yeshiva of Or Yisrael Yeshiva in Petach Tikva, visited Rabbi Moshe Rosenstein z”l, the mashgiach of the Lomze Yeshiva. Rabbi Rosenstein was in the middle of testing a boy, from his yeshiva, in Chumash. Rabbi Neiman was curious and asked whose child this was. Rabbi Rosenstein responded that the child was Hashem’s child!

Rabbi Neiman was impressed with this answer. He wrote in his sefer, Darchei Mussar, that this is a very important lesson for everyone who teaches children. The educator must always be aware that he is teaching Torah to the child of the King of Kings, Hashem. With this thought constantly in mind, the educator will be imbued with more patience and more love towards the children. Rav Neiman felt that such patience as Rav Perida had shown must have resulted from his feeling that he was teaching the children of Hashem. (Yalkut Lekach Tov by Rabbi Yaakov Yisroel Beifus)

The Talmud (Eruvin 54B) continues that due to the merit of Rabbi Perida’s great devotion to his students, a Divine Voice emerged and said that he would merit an excessively long life. [He actually was given the choice for four hundred years to be added to his life, or that he and the rest of his generation would merit the World-to-Come. He preferred the latter. Hashem rewarded him with both]

In his commentary, Ben Yehoyada, the Ben Ish Chai zt”l explains that this special reward was not for Rabbi Perida’s daily patience. Rather, Rabbi Perida was rewarded specifically for this one time. Why? It would have been totally normal for Rabbi Perida to feel anger or resentment. Most people would become upset if their effort of teaching a lesson so many times had been totally wasted. Not only did Rabbi Perida not feel anger, but when he repeated the lesson another 400 times, he did so with a with joy that even radiated to his face.

The Alter of Slabodka, Rav Nosson Tzvi Finkel zt”l saw that one of his students was not having success in his learning. The Alter fasted and davened for his student to succeed.

The Talmud (Shabbos 119B) quotes Rav Yehuda in the name of Rav, “What is the meaning of that which is written (Tehillim 105:15) ‘Do not touch My anointed ones and do My prophets no harm” (16:22)? ‘Do not touch My anointed ones,’ refers to the schoolchildren, who are as precious and important as kings and priests (Maharsha), ‘and do not harm My prophets,’ refer to the Torah scholars. Reish Lakish said in the name of Rabbi Yehuda HaNasi that the world only exists because of the Torah learned by schoolchildren. And Reish Lakish said in the name of Rabbi Yehuda Nesia that one may not interrupt schoolchildren from studying Torah, even to build the Temple!”

Rav Avraham Pam zt”l asks (Messages from Rav Pam by Rabbi Sholom Smith) what if one is a teacher or a mechanech who devoted much time and energy into a student and was not successful? One would likely feel discouraged, as if one’s efforts were all wasted. To answer that, Rav Pam has a message from this week’s parsha. (Devarim 13:7,11)

There is a severe punishment to one who tried to persuade someone else to worship other gods. The Torah tells us not to show him compassion and not to look for legal loopholes to save him from the death penalty of stoning. The Alter of Kelm zt”l learns an important lesson from this. This person is punished solely for his efforts. Even if he was unsuccessful in his persuasion, he is still punished severely! How much more we can expect Hashem to reward us for our efforts of trying to bring a Jew closer to Hashem! Hashem will reward the teacher for his efforts, even if, through no fault of his own, he is unsuccessful. Furthermore, says Rav Pam, a person does not know the long-range result of his efforts. The teacher planted and watered a seed. It may take a long time before something grows. Be’ezras Hashem, when it does, it will be evident that his efforts WERE successful!

A very important message to educators and to parents is that the children whom we guide and teach are also Hashem’s children. If we can absorb that message, we will be more patient and more understanding. Also, we should not become discouraged if it seems as if our efforts were wasted. Sometimes, it takes time before our efforts are realized. G-D willing, we may yet see the beautiful fruits of our labors!

Parshas Eikev – Please, Please Pass the Bread!

Parshas Eikev

Please, Please Pass the Bread!

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“And you shall eat and be satisfied, and you shall bless Hashem, for the good land that He has given you.” (Devarim 8:10)

The Torah gives us a mitzvah, obligating us to say Birchas HaMazon after eating a meal consisting of at least 1 regular-size slice of bread. “And you shall eat and be satisfied, and you shall bless Hashem, for the good land that He has given you” (Devarim 8:10).

On Motzei Shabbos, the Klausenberger Rebbe, Rabbi Yekusiel Yehudah Halberstam zt”l, would lead a lengthy program (tisch) for his followers. Once, long after the conclusion of the program, he wanted to eat bread again, specifically to be able to bentch one more time. He did so because he was worried lest he had not concentrated properly the first time that he had bentched, hours before. Rabbi Pinchas Menachem Alter zt”l, was the 6th Gerrer Rebbe. His son was asked at which part of the seder his father displayed the most heartfelt devotion. His answer was the Birchas Hamazon. Rabbi Mordechai Schwab zt”l could spend 25 minutes reciting the Birchas HaMazon! One year, before Rosh Hashana, Rav Elazar Menachem Man Shach zt”l ,who was already well into his 90’s, accepted upon himself a “kabbalah” an obligation for the upcoming year. He accepted to bentch only from a bentcher, and not by heart. (Touched by His Blessing by Rabbi Yechiel Spero)

Interestingly, there are some people who purposely will not eat bread because they prefer not to be “bothered” by having to recite the Birchas HaMazon. Or they may recite Birchas HaMazon quickly, with minimal concentration. Yet, it is apparent from the actions of the great people mentioned above, that there is something very special about reciting Birchas HaMazon slowly, from a bentcher, and with concentration. If all of us appreciated the value of Birchas Hamazon, then we would rush to eat bread to be able to recite Birchas HaMazon!

What is the secret of Birchas HaMazon? What is so special about it that it elicited such responses from great people?

It is the only bracha which is directly mandated by the Torah, rather than by the rabbis. It involves much more than thanking Hashem for food. In Birchas HaMazon, we express our gratitude to Hashem and gratitude is the essence of our relationship with Hashem. When we bentch, we express our yearning and thanks. We verbalize our appreciation for the privilege of dwelling together with the Shechinah, Hashem’s Holy Presence. We are thankful to Hashem for providing for all our needs.

Moshe Rabbeinu established the 1st bracha of Birchas Hamazon, upon seeing the manna fall in the desert after the Jews left Egypt. In that bracha we acknowledge the fact that Hashem provides sustenance to all. The 2nd bracha was established by Yehoshua. In that bracha we express our gratitude for Eretz Yisroel and the fruit that it bears.

Why isn’t the order of the first two brachos reversed? Shouldn’t we be expressing our gratitude and appreciation right away?

Rabbi Yechiel Spero (Touched by His Blessing by Rabbi Yechiel Spero) says that perhaps this can be explained using a thought from Rav Yitzchak Hutner zt”l (Pachad Yitzchak, Chanukah 2:2). To properly give thanks, one must first recognize and acknowledge the gift that he has received. Once we understand that Hashem sustains the entire world, is the source of our livelihood, and all that we are blessed with, then we can express our gratitude for all the good that Hashem bestows upon us.

Sefer HaChinuch (Mitzvah 430) writes, “I have a tradition from my teachers that whoever is meticulous regarding Birchas Hamazon will have his parnasah, his livelihood, available for him in a dignified manner all his life.”

There are also many other blessings, including finding one’s marriage partner, that one receives for reciting Birchas HaMazon with concentration

The Roke’ach says that one who davens or recites Birchas HaMazon with concentration, merits 100 types of roses that surround the river of Gan Eden.

The Talmud (Brachos 48B) quotes Rav Nacḥman who explains the basis of the first four brachos of Birchas HaMazon. He says that Moshe Rabbeinu instituted the first bracha when the manna descended for the Jews. In that bracha, we acknowledge that Hashem provides food for everyone. Yehoshua instituted the second bracha after the Jews entered Eretz Yisroel. In that bracha we thank Hashem for giving us Eretz Yisroel. King David and King Shlomo each instituted part of the third bracha, “Who builds Yerushalayim”. As King David conquered the city, he instituted, “…on Yisroel Your people and on Yerushalayim Your city…”. As King Shlomo built the Temple, he instituted, “…on the great and Holy Temple…”. The Rabbis in Yavneh, led by Rabban Gamliel, instituted the fourth bracha, “Who is good and does good …”. It refers to the slain Jews of the city of Beitar at the end of the Bar Kochva rebellion. These holy souls were initially denied burial by the decree of Hadrianus, and the bodies were stored adjacent to a vineyard for some years. They were ultimately brought to burial. “Who is good”, thanks Hashem that the corpses did not decompose while awaiting burial, “and does good”, thanks Hashem that Hadrian’s initial decree was reversed and that they were ultimately brought to burial.

The Talmud continues, showing how each bracha is alluded to in the Torah.

The Rashba (Talmud Brachos 48B) asks a question. The Talmud illustrates how the specific brachos of Birchas HaMazon are indicated in the Torah, proving that each of the brachos are a Torah obligation. If so, what does the Gemorah mean when it says that the brachos were instituted by Moshe Rabbeinu, Yehoshua, Kings Dovid & Shlomo, and the rabbis of Yavneh? Minchas Chinuch (430) explains that Moshe and the others determined the messages that the brachos should contain. The actual text was established by Ezra and his Beis Din. It is all based on the pasuk in the Torah (Devarim 8:10).

Bentching the Birchas HaMazon is a mitzvah from the Torah. It is an appropriate show of appreciation to Hashem. It is the vehicle that can bring us many Heavenly blessings when we recite it with concentration. May Hashem always shower his blessings upon us.

Parshas V’eschanan – The Power of a Simple Mitzveh!

Parshas V’eschanan

The Power of a Simple Mitzveh!

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“Ben Azzai says: Run to perform a “minor” mitzvah as you run to perform a “major” one. Flee from sin for one mitzvah leads to another mitzvah and one sin leads to another sin and the reward for a mitzvah is a mitzvah, and the consequence of a sin is a sin.” (Avos 4:2)

Once, a ba’al teshuvah told Rav Yechezkel Abramsky zt”l that he only observed those mitzvos which he could understand. He did not appreciate the meaning of wearing tefillin, therefore he did not wear them. He asked Rav Abramsky zt”l to give him an explanation for this mitzvah which would inspire him to perform the mitzvah. Rav Abramsky zt”l told the man to wear the tefillin daily for two months, after which he would explain the basis for the mitzvah of tefillin. Two months passed but the ba’al teshuvah did not return to hear the explanation. Some time later, Rav Abramsky zt”l happened to meet this man and asked him why he had not returned after the two months. The man replied, “After I began putting on tefillin, I began to feel the power and greatness of this mitzvah. Thus, I had no reason to search for an explanation.” (Talelei Oros by Rabbi Yissachar Dov Rubin)

In Pirkei Avos (4:2) Ben Azzai said that one should run to perform even a so-called “minor” mitzvah for “one mitzvah leads to another mitzvah”. Any mitzvah that we do has a remarkable impact on us. Even a mitzvah that we think is a “minor “mitzvah (Ran and Rambam, Avos 2:1) or even one that is enjoyable and easy to do (Tiferes Yisroel) is significant. Why? Rashi explains that the performance of any mitzvah “unleashes a spiritual chain reaction”, presenting one with even more opportunities to do a mitzvah. Rabbeinu Yonah adds that this “domino effect” causes mitzvos to become habitual.

Ben Azzai continues that the “reward for a mitzvah is a mitzvah”. Rashi explains that Hashem rewards the mitzvah with the opportunity to do another mitzvah, thus giving you greater spiritual reward. HaChassid Yaavetz explains that the greatest reward for a mitzvah is the mitzvah itself. The opportunity to come closer to Hashem through the performance of a mitzvah is the greatest reward anyone could possibly receive.

The opposite holds true as well. The performance of a sin, even a seemingly “minor” one, makes an impact. It can lead to more sins. Each sin dulls the conscience and makes the following sin easier to do. This is generally the strategy of the Evil Inclination. The Evil Inclination entices us to do a “small” sin. One sin leads to another, and the Evil Inclination then tries to get us to do a “major” sin. The Evil Inclination’s strategy is like the allegory of a frog placed in a pot of water. The premise is that if a frog is put, suddenly, into boiling water, it will jump out. However, if the frog is put in warm water which is then brought to a boil slowly, it will not perceive the danger and will be cooked to death. Similarly, the Evil Inclination will encourage us to do more “minor” sins and, before we know it, we fall prey to doing “major” sins.

Because of the great importance and effects that are attached to every mitzvah or sin, the Mishna in Avos exhorts us to “run” to perform even a “minor” mitzvah and “flee” from transgressing any sin.

The Rambam says that when the opportunity to perform a mitzvah presents itself, we should do it immediately! We see this illustrated in this week’s parsha. Moshe Rabbeinu set aside three cities on the east side of the Jordan River to serve as cities of refuge for those who killed unintentionally (Devarim 4:41). These cities would not be functional until after the establishment of the rest of the cities of the refuge in Eretz Yisroel.

Moshe’s love of mitzvos was so great! He knew that an unintentional murderer would not be admitted to the three cities of refuge that were in the east bank of the Jordan until the three cities of refuge that were in the land of Eretz Yisroel were established. He knew that his designation of cities of refuge would have no practical ramifications in his lifetime. Nevertheless, he felt that when there was a mitzvah that had come his way, he should fulfill it, as best as possible (Talmud – Makos 10A).

(based on The Pirkei Avos Treasury by Rabbi Moshe Lieber)

Parshas Devarim – My “Father” Loves Me!

Parshas Devarim

My “Father” Loves Me!

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Rabbi Akiva said “Beloved is man, who was created in the image (of G-d)…. Beloved are Israel who are called sons of Hashem.” (Avos 3:18)

All people must be treated with respect. Rabbi Moshe Rivkash, the author of the Be’er Hagolah, a commentary on the Shulchan Aruch, writes that a Jew should return the lost object of a non-Jew to sanctify Hashem’s name and to portray Jews as honest people. Similarly, one should have honest business dealings and should not exploit a monetary mistake made by a non-Jew. Rabbi Rivkash personally saw a number of people who became wealthy through dishonest dealings with non-Jews. Yet, their fortunes disappeared, and they had nothing left over for their children. Conversely, he saw others who sanctified Hashem’s name by returning sizeable sums of money through the oversight of non-Jews and who were blessed with great material success.

It says in Pirkei Avos (Avos 3:18), “Beloved is man, who was created in the image (of Hashem).” The creation of Man was the apex of Creation. The Maharal says that man is even more beloved to Hashem than the angels. The Tosefos Yom Tov says that all men, Jews and non-Jews, were created in the image of Hashem. The Rivkash adds that all men, therefore, must be treated with respect.

The Mishna in Avos continues, “Beloved are Israel who are called “sons of Hashem.” Tiferes Yisroel says that although all people are created in the image of Hashem, they can cause the Divine image to leave them due to their misdeeds. Jews are different. We are considered Hashem’s children! Even if a child sins against his father, he is still considered a child. Similarly, Jews can never lose their special status as Hashem’s children.

There are many other sources where we see this concept that even when a Jew sins, he remains a member of Hashem’s Chosen People. The Talmud (Sanhedrin 44A) says that when Hashem explained to Yehoshua the reason for the Jewish people’s defeat at the city of Ai, Hashem said, “Yisrael has sinned” (Yehoshua 7:11). Rabbi Abba bar Zavda says: From here it may be inferred that even when the Jewish people have sinned, they are still called “Yisrael.” Rashi explains that the pasuk could have said that the “nation” had sinned. Yet, Hashem used the more endearing term, “Yisrael”.  (Pirkei Avos Treasury by Rabbi Moshe Lieber)

The Talmud (Kedushin 36A) quotes Rabbi Meir who says that even when we do not act like sons of Hashem, we are still called sons. Ben Yehoyada says therefore we should never despair from attaining Hashem’s mercy.                       

In a similar vein Pesikta D’rav Kahana says that Hashem told the prophet Yirmiyahu to tell the Jews to repent from their sins. The Jews didn’t think that they could do teshuva since they had sinned so terribly. Yirmiyahu brought their message back to Hashem. Whereupon Hashem said to tell the Jews that they would not be doing teshuva before their “Father in Heaven”, for I am a “Father to Yisrael, and Efrayim is my firstborn” (Yirmiyahu 31:9). The Jews had not realized that Hashem’s love for them was as a father to a son. Therefore, they assumed that Hashem no longer loved them because of their wickedness and evil ways. They felt that their repentance would not be accepted. Hashem told Yirmiyahu to tell them that they were mistaken. Hashem would certainly accept their repentance! Hashem’s love for them was, in fact, like the love of a father to a son! As the Metzudas Dovid explains the Jews are as precious to Hashem as a firstborn son is precious to his father. It is an everlasting and permanent love even when the son acts with wickedness to the father.

If we realize how much Hashem loves us, we won’t despair of returning to Him, no matter how far we have distanced ourselves. (Chidushei Halev on Megillas Eichah by Rabbi Binyomin Luban)

Toldos Yaakov Yosef adds that the awareness of one’s specialness in his father’s eyes gives him the strength to bear his father’s occasional harshness and punishment. The Jews can rise above the difficulties, confident that whatever Hashem sends upon them is ultimately for their benefit. (Pirkei Avos Treasury by Rabbi Moshe Lieber)

Hashem came to our forefather Yaakov in a vision at night before he went with his family to Egypt (Bereishis 46:2-3). The nighttime symbolized a time of difficulty. Hashem did so to show Yaakov that though the Jews, at times, may be exiled from their land, they would never be exiled from Hashem.

It says in Micah (7:8), “Rejoice not against me, O my enemy: when I fall, I shall arise; when I sit in darkness, Hashem shall be a light to me.” Metzudas Dovid explains that our enemies should not rejoice when we “fall”. We have “fallen” many times and have “arisen”. Similarly, in our present exile, even though we currently sit “in darkness”, Hashem will be a light for us. We will rise again! As the Maharal says, “the bleaker the darkness, the more brilliant the light”.

The 40 days beginning with Rosh Chodesh Tamuz and culminating with Tisha B’Av are times of enormous tragedy and catastrophe. Yet, the very tragedy holds within it the seeds of redemption. These are days with the potential for the greatest good. Moshiach was born on Tisha B’Av. When Moshiach comes, Tisha B’Av will become the happiest of our Festivals.   (Rabbi Nosson Scherman introduction to Megillas Eichah by Artscroll).

We are as precious to Hashem as a firstborn son is precious to his father.
It is an everlasting and permanent love regardless of our actions.

Parshas Nitzavim-Vayelech: Do You Want To Be Like THAT GUY On The Train!

Parshas Nitzavim-Vayelech

Do You Want To Be Like THAT GUY On The Train!

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“You stand this day all of you before Hashem; your captains of your tribes, your elders, and your officers, with all the men of Yisroel.” (Devarim 29:9)

How would you feel if you would have been the man on the train, the innkeeper, or the rabbi in the following stories?

The great mussar luminary, Rabbi Yisrael Salanter zt”l was traveling by train from Salant to Vilna. He was sitting in a smoking car holding a lit cigar. [This was before it was known that smoking is harmful to your health.] A young passenger approached him and started yelling about the smoke. Although it was his right to smoke, as it was a smoking car, Rav Yisrael immediately put out the cigar and opened the window to let the smoke out. The same fellow shouted again at the rabbi, telling him to shut the window as it was now getting too cold. Upon arriving in Vilna, the young man noticed the hundreds of people waiting to greet a famous rabbi who was on the train. When he realized that the great rabbi was the man that he had been very rude to, he became very distraught and profusely begged Rabbi Yisroel for forgiveness.

The Brisker Rav, Rav Yehoshua Ber Soloveitchik zt”l, was once caught in a blinding snowstorm. He and his wagon driver realized that they would have to find a place to stay overnight as the roads were becoming impassable. It was late at night when they arrived at an inn. After banging on the door for a while, the sleepy innkeeper finally opened his window and said that the inn was closed. The wagon driver called out and said that it was freezing outside and that the roads were becoming impassable. Grudgingly, the innkeeper came downstairs and opened the door. The innkeeper was not interested in tending to them, but he told them that they could stay in a side room. The room was cold, but it was much better than being outside in the frigid cold. The Rav and his driver settled in for the night. About a half hour later, more travelers were banging on the door of the inn. One of the travelers called up that the rebbe was downstairs, together with some of his followers. The innkeeper saw that there were about twenty travelers outside. That meant good business. He ran to open the door and greet the guests. He invited them in and brought them drinks and refreshments. Soon, they were all warm. The rebbe went to wash his hands and passed the side room where the other two travelers were shivering in the cold. The rebbe noticed them and recognized the great Torah luminary, the Brisker Rav. He brought the Brisker Rav into the dining room where the other chassidim were sitting. When the innkeeper returned to the dining room with more food, the rebbe castigated him for putting the gadol hador, the great Torah leader of that generation, in that frigid room and without giving him any refreshments to warm him up. The innkeeper had not recognized the Brisker Rav and immediately begged for forgiveness. He said, “I am sorry, I did not realize who you were.” … The Brisker Rav forgave him and taught him a very important lesson. ‘You are begging my pardon because I am the Brisker Rav. That is not why you should be asking forgiveness. You should be asking forgiveness because it was wrong of you to behave like that to any Jew that may have come to your inn. No one should be left in the cold.” (Around the Maggid’s Table by Rabbi Paysach Krohn)

Rabbi Yechezkel Abramsky zt”l was one of the Torah leaders of his generation. One day, as he was taking a walk, he noticed a five-year-old girl crying. He stopped what he was doing [which was most likely learning], went over to the girl and asked her why she was crying. She said that she was crying because her friend made fun of her dress. Rabbi Abramsky asked her for her name. She said that it was Shoshana. Rabbi Abramsky told her to tell her friend that the rabbi said her name was beautiful, and her dress was beautiful. The young girl ran back to her friends with a big smile on her face. (More Maggid Stories for Children by Chaviva Krohn Pfeiffer)

The first pasuk in our Parsha says that you are all standing before Hashem referring to the nesiim, the leaders of the twelve shevatim, tribes, together with all the people. The Yalkut Shimoni says this pasuk teaches us that even though the nesiim and other officers were leaders over the people, and the people had to listen to them, in the eyes of Hashem all the Jews were equal.

The Alshich zt”l says a similar point. In the beginning of Parshas Matos (Bamidbar 30:2) Moshe first told a particular commandment to the nesiim before teaching it to the rest of the Jewish nation. Rashi explains that Moshe did this to honor the nesiim. The same procedure was followed with the teaching of the Ten Commandments. First Moshe taught the laws to Aharon, then to Aharon’s sons and then to the nesiim. Only afterwards did Moshe teach the laws to the rest of the Jewish nation. (Shmos 34: 31-32. see Rashi there). In our Parsha, the pasuk says, “You stand this day all of you before Hashem; your captains of your tribes, your elders, and your officers, with all the men of Yisroel.” (Devarim 29:9). The Alshich questions why Moshe changed the pattern and said the current message to the entire Jewish nation, at one time. The Alshich says that the words of the pasuk itself answer the question. Previously, when Moshe taught the people, he honored the nesiim by teaching them first, before the rest of the nation came to him. Here, all the people were already standing together before Hashem to make a covenant with Hashem. Once everyone, the nesiim, the officers, the elders, … and the water carriers were all standing before Hashem, there was no distinction between “greater” and “lesser” people. Once they were all standing before Hashem, there was no way for a human to determine which person was greater in the eyes of Hashem or which person deserved more honor. Someone whom the people feel is deserving of honor and prestige may actually be considered lesser than a simple Jew, in the eyes of Hashem. Hashem has a different equation than we do, to determine who is a more honored person.

According to the Alshich we cannot discern who is greater in the eyes of Hashem. How would we feel if the person whom we had treated disrespectfully, suddenly became our boss? How would we feel if, after 120 years, we go to Heaven and see that someone whom we had treated disrespectfully, is highly respected in Heaven?

Obviously, we should treat everyone with respect, as everyone is created in the image of Hashem.

An added motivation to do so may be the realization that the person whom we disrespect may be among the most respected up high. We don’t want to be like the man on the train or the innkeeper who found out

    that the people to whom they acted rudely were well-known and highly respected people.

We should try to be like the rabbi who treated everyone, even a five-year-old girl, with respect.

 

Parshas Ki Savo: Thank You! Thank You!

Parshas Ki Savo

Thank You! Thank You!

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“You are to take of the first, of all the fruits that you bring from your land, that Hashem has given you….” (Devarim 26:2)

Rav Chananya Chollak founded Ezer Mizion, a medical and social support organization in Israel.  A wealthy supporter was visiting him, and they decided to daven Ma’ariv at the Kosel. While at the Kosel, they heard uncontrollable crying coming from an older man. Rav Chollak and his friend watched the elderly Jew in awe and with a feeling of compassion. Together, they decided to help this fellow Jew with whatever he needed, be it medical or financial help. When the elderly man finished his prayers, they approached him with an offer to help. The gentleman thanked them for their kindness but told them that he did not need their help. He said, “Baruch Hashem, I am a blessed man. Everything is wonderful.” “Then why were you crying and davening like that?” The elderly man answered that his tenth child had just gotten married the previous night. He had come to the Kosel to thank Hashem for allowing him and his wife to live and participate in this special occasion.

In so doing, this elderly Jew had followed in the ways of King David. King David had prayed with equal intensity, when he asked for Hashem’s help as when he had thanked Hashem for his salvation. (In the Spirit of the Maggid by Rabbi Paysach Krohn)

Rabbi Avigdor Miller zt”l was known to urge people to notice and express appreciation to Hashem for all the good that Hashem does. If one would stop to think for a moment, one could think of so many reasons to thank Hashem. Thank you, Hashem, that I am alive. Thank you, Hashem, that I have food to eat. Thank you, Hashem, for a comfortable bed and warm blanket. Thank you, Hashem, that I am not barred from doing mitzvos. Thank you, Hashem, that I was not involved in the car accident that I had just passed, and many, many more reasons to thank Hashem. How many can you think of? Try to get a minimum of 25.

There is a mitzvah of bikurim, of bringing the first fruits from each of the 7 special fruits grown in the Land of Israel, to Yerushalayim. There, they are presented to the kohanim in the Beis HaMikdash. The procedure and procession were very elaborate. When the people bringing the bikurim passed through different cities on the way to Yerushalayim, the city dwellers came to greet them. Even workers would pause their work to greet those who were bringing bikurim.

The Alshich says that normally a worker is forbidden to stop his work, even just to give a greeting, because the time lost would be considered stealing from his boss. If so, what is so special about this mitzvah of bikurim that halacha requires the Jewish workers to stop working for a short while, to greet those Jews bringing bikurim?

 

The Alshich has a similar question on a Midrash in Parshas Bereishis. The Midrash states that the world was created for the sake of that which is called “Reishis” [first]: The world was created for the sake of the nation of Israel who is called “Reishis”. Likewise, the world was created for the sake of Torah, which is called “Reishis”. Finally, the world was created for the sake of the mitzvah of bikkurim, which is called “Reishis”. The Alshich asks what is so special about this mitzvah of bringing bikurim that it was given as a reason for the creation of the world?

 

The Alshich answers that the mitzvah of bikkurim contains within it something that is fundamental to being a human being — the obligation for people to express their gratitude, their hakaras haTov. HaKaras haTov is so necessary and vital that the whole world’s creation was actualized just for this mitzvah, which teaches us and trains us in the attribute of gratitude. The obligation to show appreciation to Hashem is one of the basic tenets of serving Hashem. Hashem gives us life, food, and EVERYTHING!! ALL that we have is from Hashem!­ We must constantly think about and appreciate that. This mitzvah is so special that even workers must stop working for a short while to participate in it.

The Pirkei D’Rabbi Eliezer [Chapter 7] writes that the reason Adam was exiled from the Garden of Eden was due to his ingratitude. His sin was not merely eating from the Tree of Knowledge. He blamed it on, “The woman you gave me, she gave me the fruit and I ate it.” (Bereishis 3:12) As Rashi points out, Adam was being ungrateful. Hashem had presented him with Chava as a gift. Yet, Adam complained that she was the one who had caused him to sin.

Whenever Rabbi Yaakov Neiman zt”l visited Radin, the Chofetz Chaim zt”l would trouble himself to arrange lodging for him. Why? Rabbi Neiman explained that the Chofetz Chaim had to periodically travel to Warsaw to deal with the publishing of his sefarim. In Warsaw, the Chofetz Chaim used to stay in the home of Rabbi Neiman’s wife’s grandfather. The Chofetz Chaim felt an obligation of hakaras tov, appreciation, to his host. Therefore, he wanted to, likewise, help the man’s grandchild. We see the extent of the obligation to feel hakaras tov. Even though the Chofetz Chaim’s presence in the grandfather’s house was an honor for the grandfather, the Chofetz Chaim still felt an obligation to show appreciation to his grandchildren.

From the actions of Rav Isser Zalman Meltzer zt”l we see the extent of the obligation to show appreciation. One of Rabbi Meltzer’s illustrious students invited him to his son’s bar mitzvah that would be taking place on Shabbos. He invited him as a sign of respect but did not expect Rabbi Meltzer to walk the long distance and up four steep flights of stairs to his home. In the middle of the bar mitzvah, Rabbi Meltzer appeared. Everyone was shocked that he had come. Rabbi Meltzer said that he felt obligated to come because of hakaras hatov. What favor had been done for him that he felt obligated to reciprocate? When Rabbi Meltzer had seen the invitation, he had a flashback to his student’s wedding. It seemed as if the wedding had recently taken place, yet now he had a son of bar mitzvah age. Rabbi Meltzer said that this thought made him realize that time flies so quickly. Therefore, he felt that he must immediately do teshuvah while he still could, while he was still alive. Since this occasion inspired Rabbi Meltzer to do teshuvah, he felt obligated to show appreciation to his student. Therefore, he came to the bar mitzvah.

Hakaras HaTov is so fundamental that a person is only considered a mentsch when he appreciates all the many favors that Hashem does. No matter what the state of our life is, we are so indebted to Hashem for life itself!

We must stop to think and show appreciation for all the kindness that others do for us.

When we give the proper appreciation to others, for the favors that they do,

then we can begin to properly appreciate all that Hashem does for us.

 

(dvar Torah, in part, based on Yalkut Lekech Tov by Yaakov Yisroel Beifus)

 

Parshas Ki Tetzeh: Act Like Royalty and Receive the Most Magnificent Clothing!

Parshas Ki Tetzeh

Act Like Royalty and Receive the Most Magnificent Clothing!

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“For Hashem is moving within your camp to save you and to defeat your enemies before you, so your camp must be holy; let Hashem not see within you, disgraceful objects lest Hashem turn away from you.” (Devarim 23:15)

The Torah tells us that within our army encampment we must maintain holiness to continue Hashem’s protection. The Chofetz Chaim zt”l  (in Geder Olam Perek 6, as quoted in Biurei Chofetz on the Torah compiled by Rabbi Nachum Meir Yaakov Weinrab) says a very powerful parable on this pasuk. There was a dealer in precious stones who lived in the capital city. He and his wife both worked in the business. He would often travel to far-away places to buy precious stones and then send them to his wife to sell. One day, the officers of the king came to their store, looking for very precious jewels for the king’s crown. The wife said that it would befit the king’s crown to have the most exquisite jewels. She did not have those jewels in the store, but she would send a letter to her husband to purchase them. The king’s officer promised the woman a huge reward for getting the gems. They cautioned her to be very sure that the gems were genuine. The king would be receiving his crown at a coronation ceremony with many other kings in attendance. Many of the other kings were gem experts. If they were to notice a fake gem in the king’s crown, it would be a huge embarrassment for the king. If that were to happen, the king would severely punish the officers as well as the gem dealers. The wife assured the officers that she and her husband were careful to sell only genuine gems. The wife sent her husband a letter to buy the finest gems for the king’s crown. The husband sent back a letter in response. He said that he had bought the finest gems and that he would be sending them to his wife. He had checked their authenticity with a few experts. However, the responsibility of being placed in the king’s crown was a very fearful thought. Therefore, he cautioned his wife to be extra careful and have the gems checked by a few of her local experts to ensure that they were genuine. When the wife received the precious gems along with the letter, she was very excited. She couldn’t wait to receive a handsome reward in addition to the great honor that the king would bestow on her. She ignored her husband’s warning and assumed that the checking for authenticity that he had done was sufficient. She sent a message to the king’s officers that she had received the beautiful gems. They came to get them and rewarded her handsomely. At the coronation, the king was very proud, telling the other kings that he had even bought precious gems from a far-away country to adorn his crown. To his disbelief and great embarrassment, the other kings told him that the gems were counterfeit! The woman who had sold the gems to the king was imprisoned.  She argued that it wasn’t her fault since she had told her husband to make sure the gems were genuine.  Her husband, who meanwhile had returned home, was also imprisoned. He said that the gem experts to whom he had shown the gems had fooled him. And, anyway, he had told his wife to have them checked by local experts before selling them to the king. The officers screamed at the husband, blaming him for relying on his wife and not being diligent enough to ensure that he had totally confirmed their authenticity. The husband and wife were both thrown into prison where they were inflicted with terrible suffering. The husband and wife each blamed each other for the terrible situation that they were in.

 

The Chofetz Chaim zt”l used this parable to explain the following: One’s Torah learning and performance of mitzvos creates jewels which are placed into crowns to adorn Hashem. When one passes away and goes to Olam Haba, he is adorned with those very same crowns which were formed by his mitzvos and Torah learning. However, if a mitzvah is done in a manner lacking holiness, then in place of a beautiful gem, a dark spot is placed on Hashem’s crown. If one learns Torah or says a bracha, a blessing, while facing a woman who is not modestly attired, even his own wife, then his Torah learning or bracha does not become holy. Instead of a brilliant light, in the place of a beautiful gem, there is a place of darkness in the crown. This is a blight on Hashem’s crown, and it is embarrassing in front of the heavenly retinue. After this man and woman pass on, the angels will scream that their souls should receive terrible punishments for their actions which disgraced the King of Kings, Hashem. At the time of judgement, people try to deflect the blame. The wife will blame her husband who recited the bracha while facing her when immodestly attired.  The husband will blame his wife for sitting opposite him, dressed immodestly, while he was saying a bracha, and for ignoring his request to dress appropriately at that time. The angels will tell the husband that he should have moved to another place or at least turned away while reciting the blessings. Both husband and wife will be punished for disgracing Hashem instead of showing honor to Hashem. The angels will take them to receive harsh punishments. The wife will turn to her husband in tears, blaming him for not being more careful. She will tell him that he should have warned her about the severity of her sin. Had she realized, she would have dressed differently. The husband will respond by blaming his wife. He had told her numerous times that what she was doing was wrong. Yet, she desired to look beautiful in front of others and wanted to copy her friends who dressed inappropriately.

The Chofetz Chaim zt”l ends by saying that we should be wise and forewarned. A husband should constantly remind his wife about the importance of not being immodestly dressed in front of any man who is learning Torah or saying a bracha. Every woman should do all that she can do ensure that this not happen.

Rav Elchonon Wasserman zt”l (in sefer Kovetz Ma’amarim, quoted in Talelei Oros by Rabbi Yissachar Dov Rubin) says that a woman should always be dressed modestly. Rav Elchonon zt”l often spoke about the terrible persecution suffered by European Jews, especially those in Poland and Lithuania, between World War I and World War ll. It reached the point where every gentile felt that it was his birthright to kill and torture Jews.

Rav Elchonon zt”l quoted the Chofetz Chaim zt”l’s explanation for this. Hashem is the guardian of the Jews. However, when Hashem sees that the Jews are guilty of a lack of modesty and other shamefulness, Hashem removes His protection. Thus, nations become free to attack us.

It says in Sefer Tehillim (Psalms 45:14) “The king’s daughter is all glorious within: her clothing is wrought with gold.” Rashi explains that all honor awaits the King’s daughter who conducts herself inwardly with modesty. Her clothing will be more precious than the golden settings in the clothing of the Kohain Gadol.  

It is very difficult not to be influenced in our dress, even a little, by the immoral society around us. We must remember that we are the beloved of Hashem and are royalty. Great reward awaits those who can maintain appropriate standards of modesty, befitting the daughter of the king.

 

Parshas Shoftim: Don’t Judge a Book By Its Cover. It Is What Is Inside That Counts

Parshas Shoftim

Don’t Judge a Book By Its Cover. It Is What Is Inside That Counts

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“Do not plant an Asheirah for yourself [or] any tree near the altar of Hashem….” (Devarim 16:21)

The Talmud relates an interesting story (Ta’anis 7A-7B and Nedarim 50B). Rabbi Yehoshua ben Chananya was not good looking. The daughter of the Roman emperor said to him, “You are the epitome of magnificent Torah, but it is stored in an ugly vessel”. Rabbi Yehoshua ben Chananya responded by asking, “Does your father keep his wine in simple clay vessels? Is there no distinction between the emperor and ordinary people? You should place your wine in vessels of silver and gold.”  After hearing this, the emperor’s daughter had her father’s wine placed in vessels of silver and gold. A short time afterwards, the emperor tried drinking the wine, but it had all turned sour. Rabbi Yehoshua ben Chananya wanted to demonstrate that fine material is best preserved in the least of vessels. Rabbi Yehoshua said to her, “The same is also true of the Torah. It spoils if it is contained in a handsome person”. She asked him, “But are there not people who are both good looking and learned in Torah?” He replied, “If they were ugly, they would be even more learned.”

 

The Torah (Devarim 16:21) prohibits the planting of an asheirah (a tree devoted to idolatry) on the Temple Mount, near the mizbayach for Hashem. The Rambam (Laws of Avoda Zara 6:9) explains that it was the practice of idolators to plant trees near their altars, to attract attention and encourage people to come and serve the idol. The Da’as Zekainim says that the idolaters brought sacrifices on their altars in honor of those trees.

The Ba’al HaTurim says that the gematria, the numerical value, of the word asheirah (506) is the same as the value of the phrase, “a judge who is not fitting” [dayan she’aino hagun]. That indicates that anyone who appoints a judge who is not fit, is considered as if he planted an asheirah tree near the mizbayach. Rav Chaim Soleveitchik zt”l quotes the Talmud (Sanhedrin 7) citing Raish Lakish who says that whoever appoints a judge who is unworthy, is considered as if he had planted an asheirah. What’s the comparison? An object that is worshipped as an idol, is evident that it is an idol. It is obvious to any Jew who sees it that it is an idol, and he knows to move far away from it. An asheirah is different. To the naked eye, it looks like any beautiful tree. In reality, the tree is an idol. This is comparable to the appointment of an unworthy man to be a judge. His outward appearance may be regal, befitting a judge. Inwardly, however, he is unfit for the job. He will have a negative impact on truth and justice. (quoted in Ituri Torah by Aharon Yaakov Greenberg).

Similarly, the Sforno says that an asheirah is something beautiful and decorative. Yet, at the same time it is, in actuality, something ugly from the vantage point of holiness, since it leads to idolatrous practices. When choosing a judge, we should choose one who possesses positive spiritual qualities rather than an unworthy one who only makes a good superficial impression.

According to the Talmud (Sanhedrin7A), the appointment of a judge in a Jewish court has major repercussions for all the Jewish People. Any judge who does not render a judgment truthfully, causes the Divine Presence to withdraw from the Jewish People. Conversely, any judge who does render a judgment honestly, causes the Divine Presence to rest among the Jewish People.

Reuven visited older adults in a nursing home. Initially, he felt that these were simply “old” people. When he spoke to them, he realized that they were much more than that. Many of them had accomplished much in their lives. Some were even heroes. One lady had fought in the Resistance, fighting the Nazis. One man had been a principal of a Jewish school and had encouraged thousands of children to draw closer to Hashem. One man was a firefighter who had saved numerous people from burning buildings. When Reuven left the nursing home, he had an entirely new perspective on life. He understood that just as you can’t judge a book by its cover, you can’t judge a person by what they look like.

We should not label others and judge them by the way that they look. There can be great people, righteous people, and accomplished people sitting right next to us, unbeknown to us. There can be people who maintained faith in Hashem through difficult challenges, thus making them very special people. There can be someone who merely did one good deed; yet that deed was very precious to Hashem. We are incapable of “rating” others, as only Hashem knows one’s abilities and what he is capable of. We should not be arrogant. The person upon whom we are looking down, may actually have a greater portion in the World to Come than we have. We must have respect for all people. Our mutual respect for one-another will foster feelings of love and respect. May these actions help speed the coming of Moshiach.

 

 

Parshas Re’eh: Change Your DNA for Worse or for Better!

Parshas Re’eh

Change Your DNA for Worse or for Better!

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“But make sure that you do not partake of the blood …. you must not partake of it, in order that it may go well with you and with your descendants to come.” (Devarim 12:23, 24) “You must surely strike down the inhabitants of that city by the sword; annihilate it and everything that is in it, and its livestock by the sword…. so that Hashem withdraws His raising fury and grant you mercy, and He will be merciful toward you.” (Devarim 13:16,18)

Rabbi Chaim Volozhin zt”l (Ruach Chaim as quoted in Artscroll Bereishis) says that our forefather Avraham developed wonderful traits as a result of passing the Ten Tests. Our forefathers bequeathed to each of us a magnificent legacy of their middos, character traits, from their spiritual DNA to ours. There have been Jews who, despite not being very religious, were willing to risk their lives to sanctify Hashem’s name. Their trait of self-sacrifice was inherited from Avraham’s willingness to allow himself to be thrown into a fiery furnace rather than renounce his faith in Hashem. Our longing to settle in, or at least visit, Eretz Yisroel came from Avraham’s willingness to leave his homeland to travel to Eretz Yisroel. We also inherited from Avraham the trait of acceptance of all that Hashem does is for the best. So too, when any tzaddik works hard and achieves character perfection, those positive characteristics are inherited by his children.

The Torah says that after ritually slaughtering an animal to eat its meat, it is forbidden to eat the blood of the animal (Devarim 12:23-25). You must not partake of it, “in order that it may go well with you and with your descendants to come, for you will be doing what is right in the sight of Hashem” (Devarim 12:25). Rav Yonason Eibschutz zt”l (quoted in Iturei Torah by Aharon Yaakov Greenberg) asks, why the Torah specifically says by this mitzvah, of not eating the blood, “in order that it should be good for your descendants”. What is the connection to your descendants when you eat the blood of an animal? Rav Yonason Eibschutz zt”l answers that blood is forbidden to eat because it dulls the heart and influences a person to cruelty. The cruelty will then be passed in the spiritual DNA from father to son. That is why the pasuk says not to eat the blood “in order that it be good for you and your descendants”. This is to protect your descendants from bad character traits which would otherwise have been passed down to them.

If an entire city served idols, the entire city was destroyed. All the inhabitants and even the animals had to be killed. The entire city and all the booty in it, was then burned. The city was never allowed to be rebuilt.

The Chofetz Chaim zt”l (Chofetz Chaim on the Torah) says that habit becomes second nature. For example, if one is in the habit of doing acts of kindness, being a kind person will become one’s second nature. The same would apply to all midos, both good and bad. That habit would become second nature. If so, then wiping out such a city presented a serious challenge to the soldiers who were following this mitzvah.  The Jewish soldiers who would be fulfilling the mitzvah of wiping out such a city would be killing many people. The act of killing would become second nature to them. The soldiers would then thirst for blood and become murderers. To counter that, Hashem promises, “He [Hashem] will be merciful toward you”. Hashem will replace the feelings of mercy that the soldiers lost while performing this mitzvah. They will then be as merciful as they had been previously.

For this reason, the Chofetz Chaim zt”l expressed his concern for the Jewish soldiers who returned home after the first World War.  He feared that they would become murderers because the sensation of murder had been implanted in their hearts from the battles that they had fought.

Rav Chaim Shmuelovitz zt”l (Sichos Mussar תשל”ג, page 141) says that when Sodom was destroyed, Lot’s daughters thought that the rest of the world had been destroyed and that they and their father were the only survivors. To populate the world, each of them had relations with their father. Each gave birth to a son. The elder daughter who initiated this behavior, named her son Moav. This genetic DNA, of immorality, was passed down to her descendants. Years later, it was the daughters of this nation, Moav, whose immorality caused the death of 24,000 Jews. Rav Chaim Shmuelovitz zt”l asks how is it that it seems from the Talmud that the daughters were praised for their actions of immorality? The Talmud (Nazir 23A) praises Lot’s elder daughter whose intentions were for a mitzvah, and for which she was rewarded. Rav Chaim Shmuelovitz zt”l answered that even though their intentions were praiseworthy and were considered a big mitzvah, an inclination towards promiscuity was established in her family. In later generations, that tendency led to and became a promiscuity of sin. The act of Lot’s daughter was not done for the sake of immorality but for the sake of Hashem. However, in later generations it blossomed into total immorality.

Parents are happy when their children are successful (Obviously, there are different perspectives for the definition of success). It is a great nachas when parents see that children are even more successful than them. No loving parent would do something to harm a child or place an impediment to his success.

That is one reason why it is so important for us to actively work on the positive development of our middos. The middos that we develop may be transferred to the spiritual DNA of our children and all our future generations.

 

 

Parshas Eikev: Why Do The Righteous “Suffer”?

Parshas Eikev

Why Do The Righteous “Suffer”?

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“… the Almighty—the Great, the Powerful, and the Awesome [One]—Who neither exercises favoritism nor accepts bribes. Who performs justice for orphans and widows and loves the convert to give him bread and a garment.” (Devarim 10:17-18)

Mrs. Simchon finally had a few moments of quiet. She decided to relax by reading her newspaper. She went to her mailbox and was upset to see that her newspaper was missing. Later that afternoon, her husband noticed that the newspaper was in the mailbox. The next day, the same thing happened. The newspaper was missing in the morning and reappeared in the afternoon. This time, the newspaper was a little crumpled. Mrs. Simchon was very upset. She put a sign on her mailbox that read, “Do not take the newspaper! If you do, you are a thief!” The following morning, Mrs. Simchon went to get her newspaper. She was shocked to see that her neighbor, Mr. Weiss, was reading it. She was very upset and disappointed. Clearly, Mr. Weiss was the thief who had taken her newspaper previously. This was hurtful to Mrs. Simchon since Mr. Weiss and his wife, as well as his children, had done many favors for the Simchon family. Now Mrs. Simchon realized that Mr. Weiss was not as good a person as he had seemed. He was just a lowly thief!  She expressed her angry thoughts to her husband. Her husband agreed that it wasn’t nice to do and that he would talk to Mr. Weiss about it. Mr. Simchon said that despite this, it was not a reason to forget about all the good things that Mr. Weiss had done for them in the past. He was still a good person even though he slipped-up in this regard. They still owed him a debt of gratitude which they should continue to show him. He said, “After all”, we ourselves are not perfect. (The Elucidated Tomer Devorah on the work of the kabbalist Rabbi Moshe Cordovero by Rabbi Shmuel Meir Riachi)

The Talmud (Brachos 28B) records a story about Rabbi Yocḥanan ben Zakkai, the towering Torah giant of his generation. When he fell ill, his students came to visit him. When he saw them, he began to cry. He told them that he feared Heavenly judgement which was so unlike the judgment of man. He said that if he were being judged by a flesh and blood king, he could maintain hope of eventually being freed from prison…. Furthermore, a flesh and blood king could be appeased with words and even bribed with money. Despite that, Rabbi Yochanan ben Zakkai would still fear the judgement of a flesh and blood king. Certainly, he would be even more afraid when brought to judgement before the supreme King of Kings, the Holy One, Blessed be He, … who cannot be appeased with words or bribed with money.

The Torah (Devarim 10:17) tells us that Hashem does not show favoritism and does not accept bribes. What does it mean that Hashem does not accept bribes? Rashi explains that Hashem can not be appeased by a monetary bribe. The Taz (Divrei Dovid Turei Zahav) questions Rashi’s explanation. How can a person possibly bribe Hashem-the whole world belongs to Hashem?! You are not giving anything to Hashem if it already belongs to Him! The Maharal (Gur Aryeh) answers that the attempted bribe that is being referred to is when a sinner offers a korban to Hashem or sanctifies his money to Hashem. Hashem despises the attempted “bribe” because the sinner did not repent from his sins.

In a similar vein, the Chasam Sofer (quoted in Iturei Torah by Aharon Yaakov Greenberg) connects this to the pasuk that follows, “Who performs justice for orphans and widows, and loves the convert to give him bread and a garment”. The Chasam Sofer says that there are some people who do acts of tzedakah and chesed. They build orphanages, homes for the elderly and for the poor, yet they disregard and scorn other mitzvos. The pasuk teaches that since they show contempt towards fulfilling other mitzvos, they should not think that they could bribe Hashem with their acts of tzedakah and chesed. One can’t compensate for a lack of observance through acts of charity and kindness.

The Tur HaArokh (Devarim10:17) says that even a totally righteous person, who committed just a single sin, cannot remove his sin by trading off the reward for the performance of a mitzvah. Rabbeinu Bachya, the Ramban (Devarim10:17), the Rambam and Rabbeinu Yonah (Avos 4:22) say that Hashem does not accept the performance of mitzvos as atonement for transgressions. One cannot trade one for the other. For example, if one had 1000 merits and only one sin, one mitzvah does not wash-away the one sin, leaving the person with a total of 999 merits. Hashem will punish the individual for his one sin (unless he repents) and leaves the reward for the 1000 mitzvos fully intact. Hashem calculates mitzvos and sins in separate calculations, rewarding the performance of mitzvos and punishing the transgressions.

 

Why doesn’t Hashem allow a mitzvah to cancel a sin? Rabbi Moshe Cordovero (The Elucidated Tomer Devorah on the work of the kabbalist Rabbi Moshe Cordovero by Rabbi Shmuel Meir Riachi) explains it beautifully, that Hashem does it for our benefit. It is due to Hashem’s kindness, that Hashem does not allow a mitzvah to cancel a sin. A mitzvah that one does is priceless! It ascends to the highest heavens, coming to Hashem. It says in Tehillim (5:5) that sins, however, are not allowed entrance to the highest heavens. They are suppressed. Since mitzvos are on such a lofty level, it is not possible to receive such a wonderous reward in the physical world. Therefore, using the reward of a mitzvah to cancel a sin would be like trading a million-dollar bill (the reward for a mitzvah) for a 25-cent candy (cancelling the sin)! Since a mitzvah does not cancel-out a sin the mitzvah remains and we are able to receive the highest and most spiritual kind of reward for that mitzvah. That reward will last for eternity!

 

However, there are some rewards which we do receive in this world. We are rewarded for the dividends of certain mitzvos. The principle of those mitzvos is reserved for us in the next world.

 

Sins, on the other hand, can be “repaid” in the physical world. One can repent and cleanse himself from his sins. If he does not repent, he can still be cleansed from his sins through experiencing suffering. Even when one is not totally cleansed of his sins through the suffering that he endures in this world, there is a limit to how much punishment he will receive in Gehinnom to cleanse him from his sins. However, the reward for a mitzvah is eternal!

We can learn from Hashem’s actions not to suppress the good that someone does for us.

Even when someone does something bad to us, we should not focus only on the bad. One should not cancel the goodwill that he feels for a favor done to him by the harm that his friend caused. For example, Reuven did a favor for his friend, Shimon, by carrying his heavy bags on his bicycle.

An important notebook fell out and got dirty.

Shimon should remember Reuven’s help and not just remember that the notebook got dirty.

 

The reward for doing a mitzvah is eternal. It is more valuable than any reward we could possibly get in our lifetime, in this world. Since the reward for a mitzvah is so great, it would be a terrible loss for us,

if Hashem would take away one of our mitzvos to cancel a sin.

Fortunately, Hashem does not let a mitzvah cancel-out a sin.

 

Sometimes evil people seem to be experiencing much success, in this world. Hashem is repaying them in this world, where the payment is not as valuable, for any good that they may have done.

 

On the other hand, Hashem cleanses the righteous in this world of any sins that they may have done, with punishments that are finite.

Hashem shows His love for the righteous. Although Hashem rewards us for the dividends of certain mitzvos now, the principle of the reward for the mitzvos Is given in the next world,

where the reward is priceless and eternal.