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Shelach
There have been countless amounts of information and recommendations with
respect to how to lead a prolonged, high-quality life. Numerous
professionals have provided insights that eating properly, taking a
variety of vitamins together with rigorous exercise can increase one�s
chances to living a longer, healthier life. In reality, Dovid HaMelech has already discussed this
subject in great detail in Tehillim (Psalms 34). David asks, "Which man
desires life, who loves days of seeing good? Guard your tongue from evil,
and your lips from speaking deceit." Initially, one could wonder about the
meaning behind this passage. What sort of question is David asking? Is he
speaking to dejected or discontented individuals to necessitate the
question of, "who desires life"? Furthermore, what sort of answer is he
providing to this timeless inquiry? We should watch the words we say to
our fellow man. How does this, in any form, impact our quality of life?
One could initially reply, based on the incident of the spies in our Parsha, that through negative speech, the spies caused the Bnai Yisrael to die prematurely. If the Maraglim had been more careful in their choice of words, the generation that left Mitsrayim would have merited entering Israel and leading a long life. But this decree was placed upon Klal Yisrael for reasons graver than just an individual speaking some gossip. This was a denial in Amunah-faith that HaShem would bring them to a place where they could survive against the mightiest of armies! Also we find the punishment for speaking Lashon Hara is being smitten with tzorat, an affliction that is not deadly or permanent. How then, can we explain this concept of increasing one�s years by refraining from evil speech? To answer this query, we must first investigate into a seemingly unrelated topic. There are a few individuals who, according to Halacha, are Chashuv Kimait- considered as though they are deceased. Among those listed are the impoverished. It is difficult to comprehend why Chazal utilized such a strong expression for these people. This concept about considering one who is penniless as though he is deceased seems to imply that without worldly possessions, one�s life is of little value. Isn't this principle a contradiction to the major philosophies of our heritage? We are taught to be happy with our lot (Perkai Avot 4:1) and with the gifts HaShem has granted us. What than, is the proper explanation and interpretation of this cryptic Chazal? A poor person certainly can contribute greatly to society in a myriad of ways but the truth remains that they are unable to survive on their own without financial assistance. They are dependent on others to provide them with a means to exist. This is the connection to a Mait. The deceased are incapable of doing for themselves. They are dependent on society to care for their remains (this is why caring for the dead is a Chesed Shel Emet). Since an Ani is incapable of providing for his or herself independently, and can't survive without other�s assistance, they are considered Chashuv Kimait. Another example of one who is called Chashuv Kimait is the Mitzorah- an individual with a unique spiritual skin disease. How does this individual fall into this category? The Torah itself tells us that Badad Yeshaiv- He should sit alone, away from the rest of society. This seems to imply that he is completely independent and has no need to rely on anyone for assistance? What then, is its connection? These questions were finally answered while sitting on the front porch in a bungalow colony. I couldn't help but to notice a sticky piece of fly-tape hanging from a bungalow ceiling. There were countless insects stuck to this tape. At this point, I began to wonder why would the next fly come along and get caught onto the tape? Couldn't they see all the insects permanently stuck to the tape and simply steer clear away from this obvious danger? I asked this to a few students. They responded that flies don't know any better but to think and see for themselves. The fatality staring them in the face means nothing for they overlook the hazards and focus on the present. What is a clear danger to us as humans is of little meaning and significance to them. I then proceeded to explain that we, with all of our human intellect, are, at times, no different than those pesky flies. So very often we hear about individuals with all sorts of addictions, knowing full well of its consequences. Still, they seek the immediate gratification without focusing on the long term. Those with addictions are not in the minority. We all have our flaws in areas that need improvement. However we become comfortable with our errors and justify our actions to the extent that we feel what we are doing is permissible (Kiddushin 40A). We become so used to our behaviors that instead of changing ourselves, we choose the easier option and say that we can't control ourselves. I once heard someone say, "I know this is Lashon Hara but you've got to hear this!" Why must you hear it? Aren't we saying that although we know it is wrong, we simply can't control ourselves? This is why one who is a Mitsorah is Chashuv Kimait. A Baal Lashon Harah is a person in which evil gossip is part of his essence to the degree that he has no self-control. Instead he is addicted and dependent to speaking evil against others. This isn't his first offence. Chazal tell us that the Tzarat first affect his house and his clothes. Still, despite these warnings, he continues to stumble. This shows a lack of independence on his part to act in a manner in which is just and proper. This is why the Mitsorah is Chashuv Kimait. We seclude him to enable him to focus on these flaws and conquer his dependency of speaking ill against others. This is the message of Dovid HaMelech. In the above scenario of the individual that wishes to share some juicy gossip, perhaps you'd love to hear what he has to say. That would be great. Instead, you control your initial desires and walk away. At first you may feel as though you lost out but after that initial reaction, you'll begin to feel a sense of control, power, and independence. Which man truly seeks life? "Life" here is a reference to self-control, a sense of self. Only one who is in complete control of everything he says and does is the person who seeks his own life. What is the witness test to determine whether you are in control or out of control? "Guard your lips from evil and your lips from speaking deceit". Can you control your speech or is your speech in control of you? The answer to this question will determine if you are among the Chafetz Chaim- those who desire life. All of the vitamins and minerals won't elevate you to this level of freedom and self-control. Only self improvement and an inner refection will give you real long life, a life of total independence to do what is best for you in the short term and the long term. The Gemara (Baba Batra 43A) states, Dihakol Aitsel Safer Torah Aniyim Hain- with regard to the Torah, we are all considered to be poor. We must attach ourselves to the Torah. We should become as dependent to it like an impoverished individual dependent to society for their sustenance and survival. The Torah should be perceived to each of us in the same manner because Dihakol Aitsel Safer Torah Aniyim Hain. In times as these, when there are countless tragedies occurring in Eretz Yisrael, we must educate the world and ourselves. All of the rallies and marches are important and necessary to help facilitate this notion of the current situation in Israel. Let us also bring HaShem into the picture through more meaningful and heartfelt Tefillot. We are truly dependent on HaShem to help us through these trying times. With this sense of dependence on HaShem, may we all merit to years of peace and prosperity for all of Klal Yisrael. To receive a free e-mail subscription to NCYI�s weekly Torah Bulletin, send an email to: YI_Torah@lb.bcentral.com | ||
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Today is Wednesday, May 23, 2012
