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Go to Yom Kippur
Dvar Torah
Parshat Vayalech
Shabbat Shuva
5 Tishrei 5765
October 8, 2005
Daf Yomi: Eruvin 3
Guest Rabbi:
Rabbi Moshe Gorelik
Associate Member, Young Israel Council of Rabbis
“You shall love HaShem your G-d” (meaning)
the name of Heaven shall be beloved through you. (That is) he who reads
(Torah) and studies (Mishnah) and ministers to Talmidei Chachomim, and
his business dealings are honest, and his speech is gentle (thereupon)
what do people say. “Blessed is his father who taught him Torah.
Blessed is his teacher who taught him Torah. Woe to those people who
did not study Torah. That individual who learned Torah, see how
pleasant are his ways, how proper are his deeds. ...But one who reads
(Torah) and studies (Mishnah) and ministers to Talmidei Chachomim and
his business dealings are not honest and his speech with people is not
gentle, what do people say about him?” “Woe to that individual who
studies Torah. Woe to his father who taught him Torah. Woe to his
teacher who taught him Torah, the individual who studied Torah, see how
corrupt are his deeds, how mean are his ways...”
The above passage is an extract from the concluding section of the
eighth chapter of Massechet Yoma. It serves as an illustration of
Teshuvah which is the primary topic of the section. By means of this
illustration, the Talmud adds an essential dimension to the concept of
Teshuvah.
Teshuvah is correctly identified with confession, repentance, and
spiritual enhancement. However, limiting the definition to an inner
experience, an indispensable component in the Teshuvah process, would
not do justice to its ultimate purpose. Teshuvah means return, that is,
returning to the Hakodosh Baruch Hu. In Yahadut, the return is fully
achieved by means of mitzvot. The mitzvot are the links between HaShem
and the individual.
The latter principle is vigorously underscored by the classic manuals
on religious behavior, on the concept of Teshuvah. For instance,
Rabbenu Yonah dwells at length on this point in his magnificent volume
entitled, “Shaarei Teshuvah.” In his lengthy discourse on the different
facets of the Teshuvah process, he calls attention to the specifics of
mitzvah observances. How else can Teshuvah have meaning unless one
spells out the mitzvah requirements for restoring a religious and moral
lifestyle.
The above cited illustration is a blueprint for Teshuvah. Two specifics
are spelled out. Namely: honesty in business dealings, and gentle
speech. The message of the Talmud is unequivocal: one may learn Torah
and minister to or study with Talmidei chachomim, but if he fails to be
honest and civil, he has inadequately repented.
Furthermore, if a person studies Torah and associates with Talmidei
Chachomim, but he fails the litmus test of honesty and civility, he is
guilty of chillul HaShem. A study of the Talmud and other Torah sources
leads one to conclude that chillul HaShem is the severest sin. The sin
of chillul HaShem is tantamount to a denial of the Mitzvah of Ahavat
HaShem–a fundamental component of Shma Yisrael.
Several years ago, a student asked me for advice regarding kiruv
(attracting people to Yiddishkeit). Since he was returning home for the
summer vacation, he wished to strengthen Yiddishkeit in his community.
My immediate response was, “be a mensch.” And I explained to him that
menschlichkeit and Yiddishkeit go hand in hand. Menschlichkeit is
courtesy, civility, and respect towards others. The spiritual richness
of Torah life is overlooked when the practitioners fail to measure up
to the fundamentals of menschlichkeit. How many Jews were turned off
from, or disenchanted with, Yiddishkeit by the dishonesty or
discourtesy of individual observant Jews? The answer is: many.
Love of HaShem means Derech Eretz. To love HaShem implies respect for
HaShem’s people. The Kotzker Rebbe long ago suggested a similar thesis
in his comment on the phrase: “Derech Eretz Kodma L’Torah.” The word
“kodma” is generally translated as precedes. Thus, the phrase states,
“Derech Eretz precedes Torah.” However, the Kotzker Rebbe suggested
that the word “kodma” should be translated as if it would have been
written, “Hakdoma.” That is, introduction. The phrase may then be
translated: “Derech Eretz is the introduction to Torah.” In other
words: Torah values, Torah observance, and Torah lifestyle must reflect
Derech Eretz.
Derech Eretz must not be taught only in general terms. One must focus
and underscore the specifics and the Shulchan Aruch of proper Torah
behavior. As an example of this idea, one turns to the works of the
Chofetz Chaim. The Chofetz Chaim’s life’s mission was to alert Jews of
the terrible sin of L’shon Hara. He accomplished his goal not merely
preaching in general terms, but more so, by clearly defining the
Halachic parameters and leaving no Halachic stone unturned. The Chofetz
Chaim’s work should serve as a model for the study of the Halachot of
Derech Eretz and the respect for the sanctity of someone else’s
property. In this way, Chillul HaShem will give way to Kiddush HaShem.
Ahavat HaShem will be reflected in correct Torah relationship among
individuals, and at the same time, the kavod and dignity of the Jewish
community will be elevated.
Yom Kippur
10 Tishrei 5766
October 13, 2005
Daf Yomi: Eruvin 8
Guest Rabbi:
Rabbi Pesach Lerner
Executive Vice President
National Council of Young Israel
The Navi, the prophet Hoshea (Hoshea
14:2, which is part of the haftorah read for Parshas Vayeilech, which
often is Shabbos Shuva) tells us "Return, Israel, to HaShem, your
G-d, for you have stumbled through your iniquity."
The Talmud, Yoma 22B, says: Rav Huna said "Kama lo chali v'lo margish
gavra d'moray siyahei" - and Rashi explains, How fortunate and
confident one can be, that he does not have to worry about any evil
befalling him, if he has G-d's support. The Gemara continues: King
Shaul erred in one sin and it was reckoned against him, while King
Dovid erred in two sins and it was not reckoned against him. The
Talmud then identifies the sins referred to. Shaul erred by sparing
the life of Agag, the king of Amalek, and Dovid erred with the
incident of Uriyah (Shmuel II, Chapter 11), and when he took the
census of the Jewish people (Shmuel II, Chapter 24).
The Meshach Chachmah, Rav Meir Simcha HaCohen from Divinsk
(1843-1926), explains the Talmud as follows; Even when committing a
sin, an individual needs Mazal and success. In truth, a consequence
of Chilul HaShem, profaning G-d's name, can be much worse than the
actual sin itself. [See Talmud Chagigah 16A. Rav Il'a the Elder said,
“if a person sees that his evil inclination is overwhelming, he
should go to a place where people do not recognize him and clothe
himself in black, and do what his heart desires (that which his evil
inclination is forcing him to do), but he should not desecrate,
openly, the name of Heaven.” And as Rashi (Kiddushin 40a) explains:
Sinning in public causes a desecration of G-d's name, in that it
causes witnesses to the sin to disparage the Al-Mighty].
The actual sin will be judged based on the intentions of the sinner,
the benefit the sinner received, etc. However, the extent of the
chillul HaShem, profaning of G-d's name, of that sin, will be judged,
not by the actions of the sinner, but by the consequences of that
sin. How many people saw that sin being committed? How many people
heard about the sin, etc.? It will make no difference whether the sin
was done intentionally, by accident, or by mistake; the Chillul
HaShem is present.
Let us now return to the sins of King Shaul and King Dovid. Since the
sins of King David were done in private, there was no Chillul HaShem
and hence, his sins were not reckoned against him; the sin of King
Shaul was done in public, hence his sin, albeit just one, was
reckoned against him. This is what the Meshach Chachmah meant when he
said that even when doing a sin, an individual needs Mazel and
success - to avoid a Chillul HaShem and its consequences.
* * *
How does one atone for Chillul HaShem, for profaning the name of G-d?
When the Heavenly court sits in judgement, with the Supreme Judge,
the Al-Mighty, as part of the Heavenly Tribunal, the judging angels
can voice their opinions for and against an individual. However, if
the sin being discussed is Chillul HaShem, profaning G-d's name,
which angel can forgive the sinner, which judge can waive the honor
of G-d? None, and therefore there can be no forgiveness for the sin
of Chillul HaShem.
However, continues the Meshach Chachma, "Return, Israel, to HaShem,
your G-d…". One's prayers and tears must be so honest and sincere
that they reach the Heavenly throne of the Al-Mighty Himself. Who can
waive the honor of G-d? Only G-d Himself. During the Aseres Ymei
Tshuvah, the Ten Days of Repentence - from Rosh HaShana to Yom
Kippurim - the Al-Mighty sits in judgment surrounded by the Heavenly
angels, angels that can not waive G-d's honor. Only at the time of
the "seal" of all judgment, at the time of Ne'ila, at the close of
the holy day of Yom Kippurim, does G-d sit in judgment by Himself.
Only then can our prayers and tears effect any judgment for Chillul
HaShem.
May our prayers and tears reach the Heavenly throne and may we all
individually and collectively, merit a year of good health, success,
and happiness.
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