Parshat Vayalech - Shabbat Shuva
5 Tishrei 5762
September 22, 2001
Daf Yomi: Baba Kama 57


Guest Rabbi:
Rabbi Moshe S. Gorelik
Young Israel of North Bellmore, NY

"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.