Ethics of our Fathers Chapter 1 Mishna 12: Don’t be Stubborn, Change!
Hillel and Shamai received the oral tradition from the preceding. Hillel said, ‘Be of the disciples of Aharon, loving peace and pursuing peace, be one who loves his fellow men and draws them near to the Torah.’
Rav Ovadiah Bartenura tells us how Aharon Ha’Kohen would make between two people that were arguing. Without knowledge of one of the combatants he would tell him how his friend had remorse for what he has done and is sad beyond belief for what he has done to his friend. He said to me that he will now go to his friend and ask his forgiveness for what he has done.
Aharon would tell the other friend the same story and when each one met up with the other, they would ask each other forgiveness. This is how Aharon HaKohen would make peace between two arguing people. What a lesson we can learn! The problem is that we stand on circumstance and refuse to budge and admit we have done anything wrong.
This leads us to be stubborn, not wanting to give in and change for the sake of peace. What a different world it would be if we could learn to overcome being adamant and not wanting to make peace with someone.
This leads to the second part of the Mishna where Aharon would draw people close to the Torah. How would he do that? If Aharon would feel that someone transgressed in private he would go over to them and draw them close and befriend them. The one who transgressed would say to himself, ‘if Aharon knew what I had hidden in my heart, he would not want to befriend me but rather I am a good person in his eyes and full of mitzvos!
“If Aharon really knew who I was,” he continues, “he would stay away from such an evil person!” This person would then feel bad and ashamed of what they had done and it would cause them to do teshuvah (repent) Aharon had the ability just by acting in a friendly manner to change others.
This reminds me of the story of when a Yeshiva student went to see the Chofetz Chaim. This student was found to be smoking on Shabbos and he was summoned to see the Rosh Yeshiva (head of the Yeshivah). The Chofetz Chaim took the boy by the and and cried tears saying the words, ‘Shabbos’.
That is all he said.
From that time on, that boy never smoked on Shabbos! This is the power of our actions that can lead a person to teshuvah, true love and caring. When a person sees that, how can they not want to change?
Rav Ovadiah Bartenura tells us how Aharon Ha’Kohen would make between two people that were arguing. Without knowledge of one of the combatants he would tell him how his friend had remorse for what he has done and is sad beyond belief for what he has done to his friend. He said to me that he will now go to his friend and ask his forgiveness for what he has done.
Aharon would tell the other friend the same story and when each one met up with the other, they would ask each other forgiveness. This is how Aharon HaKohen would make peace between two arguing people. What a lesson we can learn! The problem is that we stand on circumstance and refuse to budge and admit we have done anything wrong.
This leads us to be stubborn, not wanting to give in and change for the sake of peace. What a different world it would be if we could learn to overcome being adamant and not wanting to make peace with someone.
This leads to the second part of the Mishna where Aharon would draw people close to the Torah. How would he do that? If Aharon would feel that someone transgressed in private he would go over to them and draw them close and befriend them. The one who transgressed would say to himself, ‘if Aharon knew what I had hidden in my heart, he would not want to befriend me but rather I am a good person in his eyes and full of mitzvos!
“If Aharon really knew who I was,” he continues, “he would stay away from such an evil person!” This person would then feel bad and ashamed of what they had done and it would cause them to do teshuvah (repent) Aharon had the ability just by acting in a friendly manner to change others.
This reminds me of the story of when a Yeshiva student went to see the Chofetz Chaim. This student was found to be smoking on Shabbos and he was summoned to see the Rosh Yeshiva (head of the Yeshivah). The Chofetz Chaim took the boy by the and and cried tears saying the words, ‘Shabbos’.
That is all he said.
From that time on, that boy never smoked on Shabbos! This is the power of our actions that can lead a person to teshuvah, true love and caring. When a person sees that, how can they not want to change?
Ethics of Our Fathers: Chapter 1 Mishna 13: Don’t abuse the Torah
“He used to say, ‘He who seeks greater reputation loses his reputation; he who does not increase his knowledge decreases it, he who does not study deserves death; he who makes unworthy use of the crown of learning shall perish”
Anyone looking for fame wanting to make their name great through arrogance and sheer power will not find it. Even if they are at first successful and they have fame, they will lose it and not be remembered. The “famous” people whose names remain etched on society are often the ones not looking for attention.
This fits into the next part of the Mishna because someone who is satisfied with what they have learned and are not interested in adding to his wisdom will decrease their knowledge. If the purpose of Torah is to learn its ways and change ourselves so we reach our true potential, how could someone just rely on what they learned and go on autopilot? How will they be able to impart these ideas to the next generation if their own knowledge and learning is faulty?
This is why the Mishna says that one who does this will decrease their knowledge. In reality, how does such a person grow in spirituality if they are happy where they are? It reminds me of the story of someone I have known for many years and unfortunately is happy where they are holding and been holding over all those years!
How sad, still lacking basic knowledge in things that could have been learned years ago. Still doing the same things after all those years without increased knowledge. Sad, real sad. This is what leads to the next part of the Mishna which states that if one does not study he deserves death.
The reason for this is because someone who does not learn Torah is compared to an animal. Isn’t our purpose in this world to learn Torah and keep G-d’s mitzvos? If this is true and one does not do this their entire life, what is the purpose of it all? Just to acquire money, property…like the prophet Isaiah tells us eat, drink and be merry lest tomorrow I die.
This reminds me of another story that someone once told me. They said that the more money they paid for tickets to get into the services for the High Holy days, the closer you get to the air conditioning. I said that’s great, why not get a portable air conditioner and bow down to it?
The last part of the Mishna tells us that one who makes unworthy usage of the crown of Torah will die. The reason is that Torah is supposed to be studied and learned for its own sake for the purpose of changing ourselves and reaching our true potential.
If we use our Torah knowledge to disparage others and abuse our position, then this is obviously what Torah was not created for. This abuse of Torah can cost you your life! Torah is called life to those that guard it and cherish it but if you use it for the wrong reasons and abuse it, then it can be deadly!
Let us learn from this that we learn Torah to the fullest and try to uphold it’s great ideals. Never rest on our laurels from what we learned, and continue to learn and grow in its ways.
Anyone looking for fame wanting to make their name great through arrogance and sheer power will not find it. Even if they are at first successful and they have fame, they will lose it and not be remembered. The “famous” people whose names remain etched on society are often the ones not looking for attention.
This fits into the next part of the Mishna because someone who is satisfied with what they have learned and are not interested in adding to his wisdom will decrease their knowledge. If the purpose of Torah is to learn its ways and change ourselves so we reach our true potential, how could someone just rely on what they learned and go on autopilot? How will they be able to impart these ideas to the next generation if their own knowledge and learning is faulty?
This is why the Mishna says that one who does this will decrease their knowledge. In reality, how does such a person grow in spirituality if they are happy where they are? It reminds me of the story of someone I have known for many years and unfortunately is happy where they are holding and been holding over all those years!
How sad, still lacking basic knowledge in things that could have been learned years ago. Still doing the same things after all those years without increased knowledge. Sad, real sad. This is what leads to the next part of the Mishna which states that if one does not study he deserves death.
The reason for this is because someone who does not learn Torah is compared to an animal. Isn’t our purpose in this world to learn Torah and keep G-d’s mitzvos? If this is true and one does not do this their entire life, what is the purpose of it all? Just to acquire money, property…like the prophet Isaiah tells us eat, drink and be merry lest tomorrow I die.
This reminds me of another story that someone once told me. They said that the more money they paid for tickets to get into the services for the High Holy days, the closer you get to the air conditioning. I said that’s great, why not get a portable air conditioner and bow down to it?
The last part of the Mishna tells us that one who makes unworthy usage of the crown of Torah will die. The reason is that Torah is supposed to be studied and learned for its own sake for the purpose of changing ourselves and reaching our true potential.
If we use our Torah knowledge to disparage others and abuse our position, then this is obviously what Torah was not created for. This abuse of Torah can cost you your life! Torah is called life to those that guard it and cherish it but if you use it for the wrong reasons and abuse it, then it can be deadly!
Let us learn from this that we learn Torah to the fullest and try to uphold it’s great ideals. Never rest on our laurels from what we learned, and continue to learn and grow in its ways.
Ethics of Our Fathers Chapter 1 Mishna 14: Let’s Change Now!
“He used to say, ‘If I am not for myself who is for me? If I care only for myself, what am I? If not now, when”
Rabbenu Yonah explains that if I don’t desire to want to change and fix my bad character traits, then who will be there for me? In other words, other people can help them change their bad habits but in reality, the greatest encouragement comes from the individual himself. If that person inspires himself, he will then continue to have positive thoughts about change and become the person that G-d wants him to be.
This helps us understand the second part of the Mishna because if I am only for myself, even if I help others, what I have I accomplished? The person has still not reached even the minimal level that he is capable. What is this comparable to? It is like a king who gives a field of 30 Kor to his servants to work for the year.
The servants work really really hard and at the end of the year, they harvest produce of 50 Kor. The king asks them, if I gave you a field of 30 Kor, how could you only produce 50 Kor in return? The servants tell the king that the field that you gave to us was of inferior quality and even though we worked really hard, we were only able to produce a little bit. So too we say in front of G-d, ‘the nature of a person from when he is young is bad’. Even if a person works really hard on themselves, we only accomplish a little when there is so much to be done!
This teaches us an important lesson. We know that even if a person works really hard to fight the evil inclination, it still causes us to sin. If a person does not work hard on themselves to change then they will be empty of mitzvos. This is compared to the inferior field, if you don’t fertilize it and plow it, nothing will grow from it.
The last part of the Mishna teaches us that if a person would say I have too much work to do today and tomorrow I will pay attention to my bad character traits and work on them. Maybe they won’t have time and will do nothing. Even if one does have time, maybe it will be wasted on other things when they should be working on themselves and doing mitzvos.
A person can’t put off today what he could do tomorrow. We shouldn’t be lazy and use each day to its fullest. The more we put things off, the less we will do them. The evil inclination does not sleep and continues to attack a person even when they sleep. we live lives of many wasted opportunities.
Let us use our time wisely and productively and become the great people that we are capable of being.
Rabbenu Yonah explains that if I don’t desire to want to change and fix my bad character traits, then who will be there for me? In other words, other people can help them change their bad habits but in reality, the greatest encouragement comes from the individual himself. If that person inspires himself, he will then continue to have positive thoughts about change and become the person that G-d wants him to be.
This helps us understand the second part of the Mishna because if I am only for myself, even if I help others, what I have I accomplished? The person has still not reached even the minimal level that he is capable. What is this comparable to? It is like a king who gives a field of 30 Kor to his servants to work for the year.
The servants work really really hard and at the end of the year, they harvest produce of 50 Kor. The king asks them, if I gave you a field of 30 Kor, how could you only produce 50 Kor in return? The servants tell the king that the field that you gave to us was of inferior quality and even though we worked really hard, we were only able to produce a little bit. So too we say in front of G-d, ‘the nature of a person from when he is young is bad’. Even if a person works really hard on themselves, we only accomplish a little when there is so much to be done!
This teaches us an important lesson. We know that even if a person works really hard to fight the evil inclination, it still causes us to sin. If a person does not work hard on themselves to change then they will be empty of mitzvos. This is compared to the inferior field, if you don’t fertilize it and plow it, nothing will grow from it.
The last part of the Mishna teaches us that if a person would say I have too much work to do today and tomorrow I will pay attention to my bad character traits and work on them. Maybe they won’t have time and will do nothing. Even if one does have time, maybe it will be wasted on other things when they should be working on themselves and doing mitzvos.
A person can’t put off today what he could do tomorrow. We shouldn’t be lazy and use each day to its fullest. The more we put things off, the less we will do them. The evil inclination does not sleep and continues to attack a person even when they sleep. we live lives of many wasted opportunities.
Let us use our time wisely and productively and become the great people that we are capable of being.
Ethics of our Fathers Chapter 1: Mishna 15 Live the Torah that way it should be
Rabbi Ovadia Bartenura explains that the most important aspect of a person’s day should be focused on learning Torah. Learning Torah has the ability to transform a person and change them. If we spend all our time in pursuit of the physical then a person will quickly lose their connection to G-d.
The reason is because the soul needs spiritual nourishment and if it is not fed probably then it dies. This also teaches a lesson to our children. If they see that the father goes out to regular classes even after a long day at work, it demonstrates what is most important in a person’s life.
The next part of the Mishnah is there to teach us that we are obligated to act, not just talk about what we are going to do. There are people that are talkers and there are people that are doers. Judaism is about taking action. This is easier said than done because there are obstacles that are thrown in our way to try and stop us in our spiritual endeavors.
A person has to be a dreamer with a plan to reach their lofty goals. One thing is for sure; one does not rest on their laurels but one continues to grow and seek guidance to help themselves reach their potential.
This has been demonstrated over and over again in my own personal life. Great rabbis that I have had the privilege to know and receive their guidance has been nothing short of unbelievable. They have collectively taught me to continue to strive and grow regardless of what “the world” may throw at you. With that kind of inspiration and seeing first hand their righteousness and knowledge, it certainly has transformed me into the person that I am.
With this type of inspiration and desire, how can one not look at someone cheerfully? After all, we have so much to be thankful for even if we are faced with difficult times why ruin it with a sour face? What did that person deserve to see our sour face?
This cheerfulness comes from a true desire to give over the best of themselves to others. This will result in others thinking highly of you and show true camaraderie. When someone exudes cheerfulness it is something that makes others feel good and brings the best out of them as well.
Let us use these ideas and live by them by incorporating the Torah into our lives to the best of our ability!
Ethics of Our Fathers Chapter 1 Mishna 16: Don’t be Afraid to Ask for Advice
“Rabban Gamliel said, ‘Provide yourself with a teacher and avoid doubt; and do not make a habit of giving tithes by guesswork”
There is nothing worse than having a question come before you and there is a doubt in your mind which way the halacha should be. This Mishna teaches us that a person should have a colleague either more knowledgeable or not to exchange ideas with it to come up with the right conclusion.
Rabbenu Yonah learns that even if this person does not match your level of wisdom, nonetheless it is worthwhile to have their counsel so there will be no doubt what the halacha is. The reason this is so important is because one does not want to permit something when it should be forbidden or forbid something that would be permitted. Therefore, you should appoint your friend as your rav to take one’s self out of doubt.
This takes great humility because in essence one is saying that they don’t know the answer and they have to seek guidance from others even if they are less learned. This also shows the importance of having someone to guide them and to learn from.
I have had the good fortune of being around great rabbinic figures where I gained practical knowledge as well as seeing their humility and righteousness in action. By witnessing great people in everyday life, it certainly changed my life and showed me what the great potential that man has!
The last part of the Mishna tells us that if one has a doubt regarding tithes that one should be stringent and take more will certainly make a mistake and cause one to lose out on their decision. Therefore, one should have a rav or someone they can get advice from who will be able to help them and steer them in the right direction.
Many people in different situations would have been helped had they asked advice from someone else who is capable of helping them. Two heads have the ability to prevail on a difficult task than one trying to figure things out on their own.
We have to try and be more humble and say that we don’t know everything and sometimes ask others for advice. Rav Sternbuch Shlita told me in the name of the Brisker Rav that it was more important to say that they did not know the answer to a question than give an answer that was not truthful. Even the greatest scholars who say I don’t know teach this valuable lesson of humility.
There is nothing worse than having a question come before you and there is a doubt in your mind which way the halacha should be. This Mishna teaches us that a person should have a colleague either more knowledgeable or not to exchange ideas with it to come up with the right conclusion.
Rabbenu Yonah learns that even if this person does not match your level of wisdom, nonetheless it is worthwhile to have their counsel so there will be no doubt what the halacha is. The reason this is so important is because one does not want to permit something when it should be forbidden or forbid something that would be permitted. Therefore, you should appoint your friend as your rav to take one’s self out of doubt.
This takes great humility because in essence one is saying that they don’t know the answer and they have to seek guidance from others even if they are less learned. This also shows the importance of having someone to guide them and to learn from.
I have had the good fortune of being around great rabbinic figures where I gained practical knowledge as well as seeing their humility and righteousness in action. By witnessing great people in everyday life, it certainly changed my life and showed me what the great potential that man has!
The last part of the Mishna tells us that if one has a doubt regarding tithes that one should be stringent and take more will certainly make a mistake and cause one to lose out on their decision. Therefore, one should have a rav or someone they can get advice from who will be able to help them and steer them in the right direction.
Many people in different situations would have been helped had they asked advice from someone else who is capable of helping them. Two heads have the ability to prevail on a difficult task than one trying to figure things out on their own.
We have to try and be more humble and say that we don’t know everything and sometimes ask others for advice. Rav Sternbuch Shlita told me in the name of the Brisker Rav that it was more important to say that they did not know the answer to a question than give an answer that was not truthful. Even the greatest scholars who say I don’t know teach this valuable lesson of humility.
Ethics of Our Fathers Chapter 1 Mishna 17: Do Something, Don’t Philosophize!
“Shimon his son said, ‘All my life I have been brought up among the sages, and I have found nothing better for a person than silence;; study is not the most important thing but practice and whoever talks too much brings about sin”
Rabbenu Yonah tells us that there is no greater character trait than silence. The problem he tells us is that when a person speaks they could help themselves in one way but could damage themselves at the same time by saying something inappropriate. Even if a person speaks about something that they have to like about livelihood or other things, nonetheless a person should minimize what they speak about.
The reason is that a person even if speaking about things that they have to, one should be careful and not go beyond what they speak about because it could turn out to be something that they would regret. This would go against conventional wisdom because after all, everyone has to talk, otherwise how do you accomplish what you need to do.
The Chofetz Chaim when he wrote his work on Shemiras Halashon (the laws of Loshon Hara) did not tell people they weren’t allowed to talk but rather the purpose of his book was to teach people how to talk. Here the Mishna tells us that if you have to speak and get information, the best way is to minimize it in the best way possible.
The next part of the Mishna tells us an important idea in Judaism and that is the idea of action, not just thoughts. We learn here that the purpose of study is to put what one learns into action. There is no better way than to show and display to others good character traits than by the actions of the person himself.
Many people say that as long as they are Jewish in their heart and are good people, then that is enough. Judaism demands much more than that. Learn, continue to learn and put what you learn into action because otherwise it is like mental gymnastics. We are here in this world not to be philosophers but rather as doers who accomplish.
The last part of the Mishna explains that one should not speak too much when it comes to things of halacha. This means that when answering questions in halacha one should be careful and get to the specific idea that needs to be addressed because if there are others miscellaneous things added, it could confuse a person and come up with the wrong answer.
This is where talking too much will bring a person to the wrong conclusion. This doesn’t mean that one should not talk things out to make sure that the conclusion is accurate but to ensure that no extraneous ideas come in that would confuse the issue.
We must learn that many times the best thing to do is be quiet, rather than answer and say things that one shouldn’t. Not only that, we have to know that we need to do more and act rather than philosophize since we will take our good deeds and actions to the next world to testify for us to our benefit in the next world!
Rabbenu Yonah tells us that there is no greater character trait than silence. The problem he tells us is that when a person speaks they could help themselves in one way but could damage themselves at the same time by saying something inappropriate. Even if a person speaks about something that they have to like about livelihood or other things, nonetheless a person should minimize what they speak about.
The reason is that a person even if speaking about things that they have to, one should be careful and not go beyond what they speak about because it could turn out to be something that they would regret. This would go against conventional wisdom because after all, everyone has to talk, otherwise how do you accomplish what you need to do.
The Chofetz Chaim when he wrote his work on Shemiras Halashon (the laws of Loshon Hara) did not tell people they weren’t allowed to talk but rather the purpose of his book was to teach people how to talk. Here the Mishna tells us that if you have to speak and get information, the best way is to minimize it in the best way possible.
The next part of the Mishna tells us an important idea in Judaism and that is the idea of action, not just thoughts. We learn here that the purpose of study is to put what one learns into action. There is no better way than to show and display to others good character traits than by the actions of the person himself.
Many people say that as long as they are Jewish in their heart and are good people, then that is enough. Judaism demands much more than that. Learn, continue to learn and put what you learn into action because otherwise it is like mental gymnastics. We are here in this world not to be philosophers but rather as doers who accomplish.
The last part of the Mishna explains that one should not speak too much when it comes to things of halacha. This means that when answering questions in halacha one should be careful and get to the specific idea that needs to be addressed because if there are others miscellaneous things added, it could confuse a person and come up with the wrong answer.
This is where talking too much will bring a person to the wrong conclusion. This doesn’t mean that one should not talk things out to make sure that the conclusion is accurate but to ensure that no extraneous ideas come in that would confuse the issue.
We must learn that many times the best thing to do is be quiet, rather than answer and say things that one shouldn’t. Not only that, we have to know that we need to do more and act rather than philosophize since we will take our good deeds and actions to the next world to testify for us to our benefit in the next world!
Ethics of Our Fathers Chapter 1 Mishna 18: Absolute Truth leads to World Peace
Rabbi Shimon ben Gamliel said: ‘The world is established on three principles: truth, justice, and peace, as it is said, ‘You shall administer truth, justice and peace within your gates.”
Why is the character trait of truth so important? Isn’t it permissible to lie under certain circumstances and is recommended for the sake of peace? On the other hand, if truth was not so important wouldn’t the world look even worse than it does?
The Rambam in the first of the 13 Principles of Faith tells us there is an obligation to believe in the existence of the Creator that is perfect and absolute. The reason that G-d must be absolute is because His existence is crucial for the world to exist. Not only that but if the values that He wants to administer to the world are not concrete and can change with time, then He cannot be G-d.
Therefore absolute truth must be based on something that is everlasting and does not change. If that would be the case, then we would live (which we do) in a world where moral relativism is king. This means that if I feel doing something fine, if not also fine but just don’t tell me what to do. It is a world where values can change by what society dictates.
Forty years ago, euthanasia may have been viewed as murder but today if a person will not have what the doctors define as quality of life, then they will pull the plug on the patient. We could also justify other things that would never been considered years ago to be the norm today. This is the danger if we live in a world that does not have the guide of absolute truth!
The next part of the Mishna emphasizes the importance of justice. There is a difference how justice is looked at in the secular world and the Torah world. In the secular world you need laws and regulations to keep society orderly. Otherwise there would be chaos and the world would not be able to function.
In the Torah world, you need justice and regulations not to only bring order but to actually have the individual the ability to reach their true potential through spiritual growth. This means that laws are designed for the sake of benefiting the person in his quest to become closer to G-d, not just for the keeping society orderly and functioning.
The last part of the Mishna speaks about the importance of peace. Aharon Ha’Kohen had the unbelievable character trait of making peace between people. He would tell one person how much the other person he was angry at had regret for what they had done and only wanted to make up with their friend. He would then tell the other person the same thing and when the two met they forgot about what they were angry about and became fast friends again.
The problem is that we often are stubborn and will hold grudges even over something that may be able to forgive someone. We don’t want to give in for we feel that is exposing ourselves to weakness and we don’t want to show that to others.
Before Yom Kippur we ask others for forgiveness for anything we may have done wrong to them. When someone comes to us and asks forgiveness, we should immediately grant it to them. The reason is because if overlook what someone has done to us, G-d will overlook at the wrongdoing we have done to Him and will accept our teshuvah (repentance) and write us in the book of life and give us a good judgement for the upcoming year.
Peace is so important that we end the Shemoneh Esrei with the prayer for peace. May we be able to incorporate these character traits into our everyday lives and strengthen the world through our actions.
Why is the character trait of truth so important? Isn’t it permissible to lie under certain circumstances and is recommended for the sake of peace? On the other hand, if truth was not so important wouldn’t the world look even worse than it does?
The Rambam in the first of the 13 Principles of Faith tells us there is an obligation to believe in the existence of the Creator that is perfect and absolute. The reason that G-d must be absolute is because His existence is crucial for the world to exist. Not only that but if the values that He wants to administer to the world are not concrete and can change with time, then He cannot be G-d.
Therefore absolute truth must be based on something that is everlasting and does not change. If that would be the case, then we would live (which we do) in a world where moral relativism is king. This means that if I feel doing something fine, if not also fine but just don’t tell me what to do. It is a world where values can change by what society dictates.
Forty years ago, euthanasia may have been viewed as murder but today if a person will not have what the doctors define as quality of life, then they will pull the plug on the patient. We could also justify other things that would never been considered years ago to be the norm today. This is the danger if we live in a world that does not have the guide of absolute truth!
The next part of the Mishna emphasizes the importance of justice. There is a difference how justice is looked at in the secular world and the Torah world. In the secular world you need laws and regulations to keep society orderly. Otherwise there would be chaos and the world would not be able to function.
In the Torah world, you need justice and regulations not to only bring order but to actually have the individual the ability to reach their true potential through spiritual growth. This means that laws are designed for the sake of benefiting the person in his quest to become closer to G-d, not just for the keeping society orderly and functioning.
The last part of the Mishna speaks about the importance of peace. Aharon Ha’Kohen had the unbelievable character trait of making peace between people. He would tell one person how much the other person he was angry at had regret for what they had done and only wanted to make up with their friend. He would then tell the other person the same thing and when the two met they forgot about what they were angry about and became fast friends again.
The problem is that we often are stubborn and will hold grudges even over something that may be able to forgive someone. We don’t want to give in for we feel that is exposing ourselves to weakness and we don’t want to show that to others.
Before Yom Kippur we ask others for forgiveness for anything we may have done wrong to them. When someone comes to us and asks forgiveness, we should immediately grant it to them. The reason is because if overlook what someone has done to us, G-d will overlook at the wrongdoing we have done to Him and will accept our teshuvah (repentance) and write us in the book of life and give us a good judgement for the upcoming year.
Peace is so important that we end the Shemoneh Esrei with the prayer for peace. May we be able to incorporate these character traits into our everyday lives and strengthen the world through our actions.
Ethics of our Fathers: Chapter 2 Mishna 1 The Results of our
“Rabbi Yehudah Hanasi said, “Which is the right course that a man should choose for himself? One which is creditable to the person adopting it, and on account of which he gains respect from men. Be careful to perform a minor mitzvah just as well as a major one, for you do not know the reward for each mitzvah. Balance the loss sustained by the performance of a mitzvah against the reward secured by its observance and the profit of a sin against its injury. Consider three things and you will not come into the grip of sin – know what is above you: a seeing eye, a hearing ear, and a book in which all your deeds are recorded”
The first part of the Mishan teaches us that when we do what G-d wants us to do and follow his commandments properly, then we not only give Him nachas but others will want to emulate us as well. The reason is that the Torah has the ability to change us and when internalize the Torah’s timely messages, we become closer to G-d.
Growing in Torah and changing bad character traits transforms us. When people we come in contact see this, they witness something extraordinary. They notice something is different and want to be a part of it.
The next part of the Mishna tells us that we have to be careful with all mitzvos. The reason is that even though we know the punishment for transgressing different mitzvos, ie either being cut spiritually off from the Jewish people, lashes or one of the 4 severe deaths, strangulation, stoning, having molten lead thrown down your throat or having one’s head chopped off, nonetheless we don’t know what merit we receive when we do the mitzvos.
The reason we do not know what the merit of the mitzvos we do is because if we did, we would only concentrate on those mitzvos that give us the highest reward and we wouldn’t bother with the “smaller” mitzvos at all. This is the reason that we must be careful in performing all the mitzvos which will make us into a more complete individual.
This also ties into the next part of the Mishna that a person may think if I perform this mitzvah and it costs me a lot of money, why should I do it? A person has to realize how important the mitzvos are regardless whether they cost a lot of money or not. The idea is that when G-d gave us the Torah and we took G-d to be our G-d, it didn’t matter what was written in the Torah; we will do whatever G-d tells us regardless how much a particular mitzvah may cost us to do.
We also have to be aware that when we transgress any commandment of the Torah for whatever benefit we may get, we have to keep in mind that at some point either in this world or the next we will have to pay for that bad judgment. This is a world where we can have the ability to acquire eternal life by keeping the mitzvos but if we transgress them, then we will have to pay later.
This leads to the last part of the Mishna that we have to realize what our purpose is in this world and where we came from. We have to realize that G-d knows the thoughts of man and what we will do in the future. Therefore even if we transgress in this world, G-d knows it and will judge us for our actions in the next world. Not only that, G-d witnesses what we do and has angels following us around recording our actions.
These angels will come to give testimony in front of the heavenly court and then G-d will judge us based on that. Nothing we do in this world goes unrecorded. Thousands of years ago we could not have imagined this but with the advance of technology it is not that hard to fathom.
This is indeed scary which means that we must be careful what we do in this world as we try and make the greatest kiddush Hashem we can. This is done by performing the mitzvos to the best of our ability which will transform us and the influence the ones around us!
The first part of the Mishan teaches us that when we do what G-d wants us to do and follow his commandments properly, then we not only give Him nachas but others will want to emulate us as well. The reason is that the Torah has the ability to change us and when internalize the Torah’s timely messages, we become closer to G-d.
Growing in Torah and changing bad character traits transforms us. When people we come in contact see this, they witness something extraordinary. They notice something is different and want to be a part of it.
The next part of the Mishna tells us that we have to be careful with all mitzvos. The reason is that even though we know the punishment for transgressing different mitzvos, ie either being cut spiritually off from the Jewish people, lashes or one of the 4 severe deaths, strangulation, stoning, having molten lead thrown down your throat or having one’s head chopped off, nonetheless we don’t know what merit we receive when we do the mitzvos.
The reason we do not know what the merit of the mitzvos we do is because if we did, we would only concentrate on those mitzvos that give us the highest reward and we wouldn’t bother with the “smaller” mitzvos at all. This is the reason that we must be careful in performing all the mitzvos which will make us into a more complete individual.
This also ties into the next part of the Mishna that a person may think if I perform this mitzvah and it costs me a lot of money, why should I do it? A person has to realize how important the mitzvos are regardless whether they cost a lot of money or not. The idea is that when G-d gave us the Torah and we took G-d to be our G-d, it didn’t matter what was written in the Torah; we will do whatever G-d tells us regardless how much a particular mitzvah may cost us to do.
We also have to be aware that when we transgress any commandment of the Torah for whatever benefit we may get, we have to keep in mind that at some point either in this world or the next we will have to pay for that bad judgment. This is a world where we can have the ability to acquire eternal life by keeping the mitzvos but if we transgress them, then we will have to pay later.
This leads to the last part of the Mishna that we have to realize what our purpose is in this world and where we came from. We have to realize that G-d knows the thoughts of man and what we will do in the future. Therefore even if we transgress in this world, G-d knows it and will judge us for our actions in the next world. Not only that, G-d witnesses what we do and has angels following us around recording our actions.
These angels will come to give testimony in front of the heavenly court and then G-d will judge us based on that. Nothing we do in this world goes unrecorded. Thousands of years ago we could not have imagined this but with the advance of technology it is not that hard to fathom.
This is indeed scary which means that we must be careful what we do in this world as we try and make the greatest kiddush Hashem we can. This is done by performing the mitzvos to the best of our ability which will transform us and the influence the ones around us!
Ethics of Our Fathers Chapter 2 Mishna 2: Don’t Sell out the Family for the Sake of the Community
“Rabban Gamliel, the son of Rabbi Yehuda Ha’Nasi said, ‘It is well to combine Torah study with some worldly occupation, for the energy taken up by both of them keeps sin out of one’s mind; all Torah study which is not combined with some trade must at length fail and occasion sin. Let all who work for the community do so from a spiritual motive, for then the merit of their fathers will sustain them, and their righteousness will endure forever. “I credit you with great reward (G-d says) as if you accomplished it all”
There is a disagreement among the rabbinical authorities what the first part of the Mishnah is talking about. Does it mean that one needs to learn combined with work or that it refers to learning with proper ethical behavior? If we say that it means that one needs to work, there is another Mishnah later Chapter 3 Mishna 22 that tells us that without a livelihood one cannot work.
While this is true, the Mishnah here explains that even if one learns Torah, he should combine it with something that will help him earn a living so that he won’t come to sin when there is free time. The reason is that Torah study weakens a person and if a person when not learning does something to help earn a living, he keeps the evil inclination at bay because he is busy all the time.
This aspect of the Mishnah indicates that one must be busy so as to not fall in the clutches of the evil inclination. Even if that means when one is tired and not learning one should work to stay out of trouble.
This leads to the next part of the Mishnah which tells us that one should work for the community for the sake of heaven. The connection is keeping one’s self busy while at the same time helping out others. Here we learn that the reason one helps the community is for the sake of helping the community and not for the sake of honor, or to get benefit from it or to have power over others.
There are many people that give to their all to help different aspects of the Jewish community. While this is good and even praiseworthy, one must know how to balance that with their familial responsibilities. As the saying goes, chesed (acts of loving kindness) start at home. A person must work very hard to keep his home structure strong and functional.
This means that even though they help the community-at-large, it doesn’t mean every last second must go to that at the expense of their family. At all times, family must come first. This may be obvious but sometimes the goals of the individual cloud the person’s thoughts and they end up sacrificing their family in the process.
This is why it is critical to have a rabbi or mentor to guide them in this process. Helping out and working for the community is an amazing mitzvah, but their must be clear boundaries when it comes to family.
There is a disagreement among the rabbinical authorities what the first part of the Mishnah is talking about. Does it mean that one needs to learn combined with work or that it refers to learning with proper ethical behavior? If we say that it means that one needs to work, there is another Mishnah later Chapter 3 Mishna 22 that tells us that without a livelihood one cannot work.
While this is true, the Mishnah here explains that even if one learns Torah, he should combine it with something that will help him earn a living so that he won’t come to sin when there is free time. The reason is that Torah study weakens a person and if a person when not learning does something to help earn a living, he keeps the evil inclination at bay because he is busy all the time.
This aspect of the Mishnah indicates that one must be busy so as to not fall in the clutches of the evil inclination. Even if that means when one is tired and not learning one should work to stay out of trouble.
This leads to the next part of the Mishnah which tells us that one should work for the community for the sake of heaven. The connection is keeping one’s self busy while at the same time helping out others. Here we learn that the reason one helps the community is for the sake of helping the community and not for the sake of honor, or to get benefit from it or to have power over others.
There are many people that give to their all to help different aspects of the Jewish community. While this is good and even praiseworthy, one must know how to balance that with their familial responsibilities. As the saying goes, chesed (acts of loving kindness) start at home. A person must work very hard to keep his home structure strong and functional.
This means that even though they help the community-at-large, it doesn’t mean every last second must go to that at the expense of their family. At all times, family must come first. This may be obvious but sometimes the goals of the individual cloud the person’s thoughts and they end up sacrificing their family in the process.
This is why it is critical to have a rabbi or mentor to guide them in this process. Helping out and working for the community is an amazing mitzvah, but their must be clear boundaries when it comes to family.
Ethics of our Fathers: Chapter 2 Mishna 3: Don’t rely on man, only on G-d
“Be cautious of the ruling authorities for they befriend a man only for their own interests; they appear as friends when it is to their own advantage, but they do not stand by a man when he is in distress”
This Mishna explains what has happened over the millennium. The ruling authorities of any country, state…always look out for their own interests. Even in the most democratic countries, the one’s in charge call the shots even though they are elected by the people.
They talk a good game, promise the world and more but in the end satisfy their own needs and not that of their constituents! When they need something from people they will go out of their way to be friendly and nice and do what it takes to get what they want. If not, their is no end to what they may do.
Just think of any company that requires money from an individual. They will do whatever it takes to get the money out of the person. On the other hand, if the company owes someone money, see how quickly they are in returning it!
Even in times when a man most needs help, they are often not their for them because it is not in their interest! We can think of many a war or two that the United States did not get involved in where there was tremendous bloodshed and loss of life.
This does not mean that America has to run around the world and help everyone but rather we see that when there are no American interests at stake, America does not get involved even at the expense of mass genocide!
On the individual level, don’t we act in a similar way? Mankind in general is selfish and acts in their own interests for their own motives. Whether it be in business, sports or entertainment, we look out for ourselves. Torah and the observance of mitzvos make us realize that this is not the proper way to act.
There is an obligation of giving tzedaka and helping those less fortunate than ourselves. There is an obligation of helping the community and getting involved in communal affairs. The Torah teaches us that we have to look beyond ourselves without receiving any benefit for what we do!
This Mishna teaches that we have no one else to rely on except our father in heaven and not to rely on the actions of man. At the same time, we still have to change ourselves and our mentality and help one another even though it really goes against our nature. This is precisely the reason that these mitzvos were given to us!!
Ethics of Our Fathers: Chapter 2 Mishna 4 An Upside Down World
“He used to say, ‘Do G-d’s will as you would do your own will, so that He may do your will as if it were His; sacrifice your will for the sake of His will, so that He may undo the will of others before yours”
Rabbenu Yona explains that just like one has the desire to do his own will so too one should want to do the will of G-d. Not only that, but one should strive to make his will and the will of his Creator to be the same. This sounds like a great idea, but how do we accomplish this?
The more we learn and incorporate the Torah’s values into our own lives, we begin to change. This means that when we envelop the values of the Torah, they change us into spiritual people. This in turn leads us to want to continue to act in such a way which will bring us to a higher awareness of what G-d wants from us.
The Mishna continues by explaining G-d gives us everything that we need. By doing the will of G-d ie by keeping His Torah and commandments, He in turn gives us what we need.. This may seem difficult as most people do not have easy lives and have trials and tribulations to contend with.
At the end of the day though, we have a roof over our heads and food to eat. This is what the Mishna means. Although we may think we need more or deserve more, nonetheless, G-d gives us what He feels we need and can handle, not the other way around.
The last part of the Mishna teaches us that when we do G-d’s will, he keeps our enemies at bay so that they cannot hurt us. This is also difficult to understand because we don’t always witness this first hand or second hand or even know about the great things that G-d does for us.
We will find out later (in the true world, ie the next world) all the things that we went through and why. Not only that but G-d will reveal what He did to take care of us and thwart the plan of our enemies. We can only understand this as a true soul without a body because in this physical world our minds are clouded and we don’t see reality as we should.
At that time when our soul is not part of our bodies things are seen with greater clarity. In essence we live in an upside down but G-d runs the show and will show us why He did things the way He did.
The thing we have to do is continue to grow and sanctify His name in this world through the mitzvos that we do which should change how we look and interact with others.
Rabbenu Yona explains that just like one has the desire to do his own will so too one should want to do the will of G-d. Not only that, but one should strive to make his will and the will of his Creator to be the same. This sounds like a great idea, but how do we accomplish this?
The more we learn and incorporate the Torah’s values into our own lives, we begin to change. This means that when we envelop the values of the Torah, they change us into spiritual people. This in turn leads us to want to continue to act in such a way which will bring us to a higher awareness of what G-d wants from us.
The Mishna continues by explaining G-d gives us everything that we need. By doing the will of G-d ie by keeping His Torah and commandments, He in turn gives us what we need.. This may seem difficult as most people do not have easy lives and have trials and tribulations to contend with.
At the end of the day though, we have a roof over our heads and food to eat. This is what the Mishna means. Although we may think we need more or deserve more, nonetheless, G-d gives us what He feels we need and can handle, not the other way around.
The last part of the Mishna teaches us that when we do G-d’s will, he keeps our enemies at bay so that they cannot hurt us. This is also difficult to understand because we don’t always witness this first hand or second hand or even know about the great things that G-d does for us.
We will find out later (in the true world, ie the next world) all the things that we went through and why. Not only that but G-d will reveal what He did to take care of us and thwart the plan of our enemies. We can only understand this as a true soul without a body because in this physical world our minds are clouded and we don’t see reality as we should.
At that time when our soul is not part of our bodies things are seen with greater clarity. In essence we live in an upside down but G-d runs the show and will show us why He did things the way He did.
The thing we have to do is continue to grow and sanctify His name in this world through the mitzvos that we do which should change how we look and interact with others.
Ethics of Our Fathers: Chapter 2 Mishna 5: Be careful what you say and use your time wisely
“Hillel said, ‘Do not separate yourself from the community; be not sure of yourself until the day of your death; do not judge your fellow man until you have been in his position; do not say anything that cannot be understood at once, in the hope in the hope that it will ultimately it will be understood; and do not say ‘When I shall have leisure time I will study,’ for you may never have leisure time”
The first part of the Mishna tells us that one shouldn’t separate themselves from the community. Rav Ovadia Bartenura explains that the reason is because if one does not join the community and share in its suffering then they themselves will not be comforted at their time of sorrow. This means that one aspect of the community is to share and help when others suffer whereby it helps to soften the blow so-to-speak when others display solidarity.
The Rambam in the hilchos teshuvah (laws of repentance) tells us that this is one of the 24 things that stop a person from doing teshuvah. The reason is because if one is separates themselves from the community it shows that they only care about themselves. When one is self-centered and thinks everything is coming to him, then why should they do teshuvah?
The next part of the Mishna explains that man can never rely on themselves. The reason is because we all have evil inclinations and it can sometimes overpower us to act in a way that is against what the Torah wants for us. If we look at Yochanan the High Priest, even though he served in the Temple for 80 years, at the end of his life he became a heretic.
This is hard to understand at many levels. Someone so righteous, serving in the Temple can end up a heretic? This is exactly what the Mishna here states. Never rely on what I did yesterday. Today is a new day to grow and fight against my evil inclination. It is a constant battle that doesn’t end. Relying on what we previously did may still not help us!
The next part of the Mishna tells us that we cannot hastily judge someone until we have been in their shoes. This means that if we see someone fail at a certain trial or tribulation that they may have, we are not allowed to cast judgement because we don’t know what they are going through. Many are quick to judge without knowing the whole story!
Even though it is easy to condemn someone for their actions we have to consider the circumstances under which something was done. Although it does not condone the wrong action done, nonetheless it gives us awareness and helps us to show compassion for others.
The next part of the Mishna tells us that we should be careful in what we say to people. The intention is that what we say should be clear and understood lest someone misinterpret and make a mistake. How applicable this is today!
There are many times that we may give someone directions or advice but they are not clear. Often this will lead to a misunderstanding that could cause disastrous results. When speaking to someone we must be so careful what we say and how we say it. Clarity speaks millions!
The last part of the Mishna tells us that we have to use everyday to try and reach our true potential. We shouldn’t say that I will learn when I have time or when I get around to it because we may never have the time. We have all kinds of obligations that need to be met so we need to use our time wisely.
This is why it is so important to have fixed times for learning Torah every day. These times have to be cut in stone so that nothing deters us. When we are steadfast in what we do we gain a lot and teach others the importance as well. When our children know that at certain times there father is learning and they are not allowed to
The first part of the Mishna tells us that one shouldn’t separate themselves from the community. Rav Ovadia Bartenura explains that the reason is because if one does not join the community and share in its suffering then they themselves will not be comforted at their time of sorrow. This means that one aspect of the community is to share and help when others suffer whereby it helps to soften the blow so-to-speak when others display solidarity.
The Rambam in the hilchos teshuvah (laws of repentance) tells us that this is one of the 24 things that stop a person from doing teshuvah. The reason is because if one is separates themselves from the community it shows that they only care about themselves. When one is self-centered and thinks everything is coming to him, then why should they do teshuvah?
The next part of the Mishna explains that man can never rely on themselves. The reason is because we all have evil inclinations and it can sometimes overpower us to act in a way that is against what the Torah wants for us. If we look at Yochanan the High Priest, even though he served in the Temple for 80 years, at the end of his life he became a heretic.
This is hard to understand at many levels. Someone so righteous, serving in the Temple can end up a heretic? This is exactly what the Mishna here states. Never rely on what I did yesterday. Today is a new day to grow and fight against my evil inclination. It is a constant battle that doesn’t end. Relying on what we previously did may still not help us!
The next part of the Mishna tells us that we cannot hastily judge someone until we have been in their shoes. This means that if we see someone fail at a certain trial or tribulation that they may have, we are not allowed to cast judgement because we don’t know what they are going through. Many are quick to judge without knowing the whole story!
Even though it is easy to condemn someone for their actions we have to consider the circumstances under which something was done. Although it does not condone the wrong action done, nonetheless it gives us awareness and helps us to show compassion for others.
The next part of the Mishna tells us that we should be careful in what we say to people. The intention is that what we say should be clear and understood lest someone misinterpret and make a mistake. How applicable this is today!
There are many times that we may give someone directions or advice but they are not clear. Often this will lead to a misunderstanding that could cause disastrous results. When speaking to someone we must be so careful what we say and how we say it. Clarity speaks millions!
The last part of the Mishna tells us that we have to use everyday to try and reach our true potential. We shouldn’t say that I will learn when I have time or when I get around to it because we may never have the time. We have all kinds of obligations that need to be met so we need to use our time wisely.
This is why it is so important to have fixed times for learning Torah every day. These times have to be cut in stone so that nothing deters us. When we are steadfast in what we do we gain a lot and teach others the importance as well. When our children know that at certain times there father is learning and they are not allowed to
Ethics of our Fathers: Chapter 2 Mishna 6: Be Quick to Learn from all People
“He used to say, ‘A boor cannot be fearful of sin; an unlearned person cannot be scrupulously pious; the bashful person cannot learn; and the quick impatient person cannot teach; anyone excessively occupied in business cannot become a scholar; and in a place where there are no leaders, strive to become a leader”
A boor is someone who has not learned Torah, does not keep mitzvos and certainly does not work on fixing bad character traits. This person will not have fear of heaven because since he is unlearned, he does not know what to guard himself against or what to fear. Lack of knowledge and awareness causes this individual to only worry about himself and nothing else.
An unlearned person because he has contact with others has some character traits that are good and can guard himself from doing bad things. This can lead him to be righteous but it won’t lead him to piety. .The reason for this is because he is unlearned in Torah.
Torah scholarship gives one the ability to continue to grow spiritually while at the same time gives the individual a special awareness. This allows one to reach higher spiritual levels which will lead him to piety.
The next part of the Mishna tells us that someone who is bashful cannot learn. The reason is because they will say how can someone who is stupid like me speak in front of such a great Torah scholar. In their bashfulness they will think that they are not capable of understanding the intricacies of what is being spoken about and their true lack of knowledge will come out.
They will be embarrassed and afraid of rejection and ridicule even if in reality it would not happen,. Every person to be successful need to have some level of self-esteem. If they are bashful they will look down on themselves and be afraid of giving over information or trying to teach because of the fear of being exposed as a fool.
A person that is quick tempered and impatient cannot teach because they quickly get angry and lose patience for every little thing. This will come out to hurt himself in the eyes of who they teach whereby information will not be able to given over and their students will not gain.
The students will be afraid to ask questions and the teacher will have no benefit from what he is doing. The purpose of teaching is to have an open heart for their students and help them understand and digest the information being presented. If one is quick to get angry and has no patience then they don’t have the ability to give over anything they propose to teach.
The next part of the Mishna tells us that if a person is preoccupied with business they cannot be a Torah scholar. The reason is because they are so busy with business that they make it the essence of their lives and do not have fixed time for learning.
Business certainly can take up a lot of a person’s time but a person is not their business. They need to grow spiritually as well and without fixed times for learning this will not happen. One should look at business as a way to make a living but not the essence of their lives!
The last part of the Mishna tells us that a person has to try and be a leader if there are no leaders. This means even if that person thinks they do not have the ability to do so, they should work hard to get these skills. The reason is in certain situations where there is no one to take action, then we have to try and step up and do what we can.
Many think they do not have the ability to do so but G-d puts people in certain situations that they use character traits that they don’t think exist! That is the purpose of why G-d puts them in that situation int he first place!!
A boor is someone who has not learned Torah, does not keep mitzvos and certainly does not work on fixing bad character traits. This person will not have fear of heaven because since he is unlearned, he does not know what to guard himself against or what to fear. Lack of knowledge and awareness causes this individual to only worry about himself and nothing else.
An unlearned person because he has contact with others has some character traits that are good and can guard himself from doing bad things. This can lead him to be righteous but it won’t lead him to piety. .The reason for this is because he is unlearned in Torah.
Torah scholarship gives one the ability to continue to grow spiritually while at the same time gives the individual a special awareness. This allows one to reach higher spiritual levels which will lead him to piety.
The next part of the Mishna tells us that someone who is bashful cannot learn. The reason is because they will say how can someone who is stupid like me speak in front of such a great Torah scholar. In their bashfulness they will think that they are not capable of understanding the intricacies of what is being spoken about and their true lack of knowledge will come out.
They will be embarrassed and afraid of rejection and ridicule even if in reality it would not happen,. Every person to be successful need to have some level of self-esteem. If they are bashful they will look down on themselves and be afraid of giving over information or trying to teach because of the fear of being exposed as a fool.
A person that is quick tempered and impatient cannot teach because they quickly get angry and lose patience for every little thing. This will come out to hurt himself in the eyes of who they teach whereby information will not be able to given over and their students will not gain.
The students will be afraid to ask questions and the teacher will have no benefit from what he is doing. The purpose of teaching is to have an open heart for their students and help them understand and digest the information being presented. If one is quick to get angry and has no patience then they don’t have the ability to give over anything they propose to teach.
The next part of the Mishna tells us that if a person is preoccupied with business they cannot be a Torah scholar. The reason is because they are so busy with business that they make it the essence of their lives and do not have fixed time for learning.
Business certainly can take up a lot of a person’s time but a person is not their business. They need to grow spiritually as well and without fixed times for learning this will not happen. One should look at business as a way to make a living but not the essence of their lives!
The last part of the Mishna tells us that a person has to try and be a leader if there are no leaders. This means even if that person thinks they do not have the ability to do so, they should work hard to get these skills. The reason is in certain situations where there is no one to take action, then we have to try and step up and do what we can.
Many think they do not have the ability to do so but G-d puts people in certain situations that they use character traits that they don’t think exist! That is the purpose of why G-d puts them in that situation int he first place!!
Ethics of our Fathers: Chapter 2 Mishna 7: Judgment Measure for Measure
“He saw a skull floating on the surface of the water. He said to it: ‘Because you drowned others, others have drowned you; and those who have drowned you, shall themselves be drowned [ measure for measure]'”
The reason for this is because there is a judge who runs the world and there is also judgement. This means that if a person killed someone and spilled innocent blood, then too the same thing should happen to him.
Rabbenu Yonah explains that because someone has killed, someone else is not allowed to take revenge and kill them for what they have done. Even if they would be obligated to die by a rabbinical court in this world, still one is not allowed to go out and act as a vigilante to offset the death that has occurred.
At the same time, the heinous action that this person did to someone else should be done to that individual. This means that when G-d judges a person and punishes them for the wrongful actions, He judges them measure for measure for what they have done.
Things in this world do not happen haphazardly and for no reason. We in our limited intelligence for what we see may not explain the actions of others and why things occur. G-d in His infinite wisdom will only allow us to understand the workings of what transpires in the world and in our own lives when we are a pure soul.
This is because since we are created from the impurity of the ground in this world, our soul is dulled because of it. Only when we are involved in spirituality through Torah and mitzvos, do we gain special insight. We get a glimpse in this world but it so hard to understand it because of all the tragedies that surround us.
This is the age-old question of why bad things happen to good people. The Torah is clear in many places that a person receives punishment measure for measure for what they have done. This makes sense because G-d is good and his ways are good. He judges and acts accordingly due to our actions. The judgement is fair and the punishment always fits the crime even if we are not able to fathom it.
We live in a very complicated world. It seems like utter chaos and no rhyme or reason for things to happen the way they do. The Torah is a blueprint to our very existence and gives us the tools to better be equipped to deal with life’s challenges.
A student once came to Rav Moshe Shcneider, the famed Rosh Yeshiva of Etz Chaim in London. The student asked for a blessing from his rebbe. Rav Schneider asked him what blessing he would like. The student said he wanted a blessing that everything should go easy.
The Rosh Yeshiva answered, “I cannot give such a blessing. That would be a blessing in vain. Instead I give you the blessing that whatever trials and tribulations you have in this world you should be able to overcome them!”
This is a true lesson for all of us. Even if things are difficult they are ultimately for the good even if it is difficult for us to understand. The silver lining is there, we just have to know how to look for it.
The reason for this is because there is a judge who runs the world and there is also judgement. This means that if a person killed someone and spilled innocent blood, then too the same thing should happen to him.
Rabbenu Yonah explains that because someone has killed, someone else is not allowed to take revenge and kill them for what they have done. Even if they would be obligated to die by a rabbinical court in this world, still one is not allowed to go out and act as a vigilante to offset the death that has occurred.
At the same time, the heinous action that this person did to someone else should be done to that individual. This means that when G-d judges a person and punishes them for the wrongful actions, He judges them measure for measure for what they have done.
Things in this world do not happen haphazardly and for no reason. We in our limited intelligence for what we see may not explain the actions of others and why things occur. G-d in His infinite wisdom will only allow us to understand the workings of what transpires in the world and in our own lives when we are a pure soul.
This is because since we are created from the impurity of the ground in this world, our soul is dulled because of it. Only when we are involved in spirituality through Torah and mitzvos, do we gain special insight. We get a glimpse in this world but it so hard to understand it because of all the tragedies that surround us.
This is the age-old question of why bad things happen to good people. The Torah is clear in many places that a person receives punishment measure for measure for what they have done. This makes sense because G-d is good and his ways are good. He judges and acts accordingly due to our actions. The judgement is fair and the punishment always fits the crime even if we are not able to fathom it.
We live in a very complicated world. It seems like utter chaos and no rhyme or reason for things to happen the way they do. The Torah is a blueprint to our very existence and gives us the tools to better be equipped to deal with life’s challenges.
A student once came to Rav Moshe Shcneider, the famed Rosh Yeshiva of Etz Chaim in London. The student asked for a blessing from his rebbe. Rav Schneider asked him what blessing he would like. The student said he wanted a blessing that everything should go easy.
The Rosh Yeshiva answered, “I cannot give such a blessing. That would be a blessing in vain. Instead I give you the blessing that whatever trials and tribulations you have in this world you should be able to overcome them!”
This is a true lesson for all of us. Even if things are difficult they are ultimately for the good even if it is difficult for us to understand. The silver lining is there, we just have to know how to look for it.