The Way of Emunah
Evil is Removed Through Torah Study:
Sefer Bais Aharon quotes his father, Rav Osher of Stolin zy”a, as explaining the words of Rashi in Brachos (47B): “L’hotzi rabim yedei chovasam”, to mean that one can take others out of their obligations and their sins. (The word “l’hotzi”, which is usually used to mean to have someone in mind when you say a bracha so that they fulfill the mitzvah as well, literally means “to take out.”)
With this in mind, the Bais Aharon says that the word “metzorah” can be translated...
Reaching a True Judgment
The Gemara (Sanhedrin 7B) states: “Bar Kaparah explained: How do we know this thing that the Rabbanan say that ‘one should be patient in judgment’? This is as is stated (Shemos 20:22): ‘Do not ascend on stairs to My Mizbeach’, and next to that is stated (21:1): ‘And these are the laws.’”
We learn from this that every Dayan needs Divine assistance to render a correct judgment, and Chazal say that only a Dayan who is patient and meticulous while he sits in judgment merits such help from Hashem.
It is related that two men once came to the Chavas Da’as zt”l for a din Torah. One of them had found a gold coin in the street and wanted to keep it. The other man said that he had dropped it and had never given up hope of finding it. Therefore, he claimed that it still belonged to him.
The Chavas Da’as sensed that the second man was lying. In order to prove this, he asked that man to wait outside for a short time. He then told the man who had found the coin to look at it. He then began speaking out loud, knowing that the claimant would be listening in from outside the door. He said to the finder, “Look at that. There is a tiny hole right next to the first letter on the coin. That is a good siman (Gittin 26B). If the claimant gives this siman, it is a sign that he is telling the truth and this is his coin.”
The Chavas Da’as then asked the man who claimed to have the lost the coin to come back into the room, and he asked him if he had any siman that would prove the coin was his. The man immediately said, “There is a small hole next to the first letter!” The Chavas Da’as opened his hand, which was holding the coin, and showed him that there was no such hole. He said, “If the coin you lost had a hole in it, this must not be your coin. Thus, the finder gets to keep it”
We may add that Dayanim are not the only ones who need to be thorough in their judgments. Before anyone judges his fellow man, he must thoroughly evaluate the situation.
It is related that the Menahalim of the Satmar schools once wanted to expel some students. A meeting was held with the Satmar Rov zy”a to discuss the matter, and he told them, “The Mishnah (Avos 1:1) says: ‘Be patient in judgment and establish many students.’ What is the connection between these two things? Why are they placed together? The answer is that the Tana is warning us to be meticulous and cautious when we judge students to determine if they should be permitted to remain in school or not. Only if we do this will we merit to establish many talmidim.”
And, in fact, we can see that this tzadik merited to establish many wonderful students.
The Many Judgments of Gligulim
The Zohar Hakadosh (Mishpatim 94A) states: “’And these are the laws that I place before you.’ This is the order of the Gilgul.”
The Degel Machane Efraim asks what connection there is between the Parshah of Mishpatim, which deals with monetary laws, and the reincarnation of souls. He answers that sometimes a Dayan may be ruling on a din Torah and although he knows that the defendant is innocent, he still obligates him to pay because he has to rule according to the laws of the Torah. This may be hard for the Dayan, as he knows that the Torah is always true but, in this case, it appears to be forcing him to rule against what he feels is correct. The answer to him is that, of course, the Torah is correct and this ruling is correct, as even if this defendant doesn’t appear to be liable, he certainly is obligated to pay because of something he did in a previous Gilgal. The Torah is making him pay now for what he did in another life.
Thus, the Zohar Hakadosh is saying that all the laws of Mishpatim are true because Hashem knows what every neshama did in all its lives, and He enacted rules in the Torah to ensure that every indiscretion is paid for.
Sefer Devarim Areivim (Ois 18) relates that the Magid of Mezheritch zy”a asked the Baal Shem Tov Hakadosh zy”a to explain this Zohar to him. The Besht told him to travel to a certain forest, where he would find a tree with a brook flowing under it. He told him to stay there until 6 o’clock and to then return home.
He traveled there and saw a tired-looking man come with a loaded horse. The man ate and drank and continued on his way, forgetting his wallet by the tree. Later, another man came there and sat down to rest. He found the wallet, took it, and went on his way. After that, another poor, weary man came there. He sat down and ate a piece of bread, drank from the spring, and lay down to sleep.
The first man then returned and asked the poor man if he had seen his wallet. The poor man had no idea what he was talking about and denied seeing any wallet. This made the first man very angry, and he began to viciously beat the poor man, demanding that he return his money.
At 6 o’clock, the Magid left and went home, and he told the Besht about everything he witnessed. The Besht told him that in a previous lifetime, the first man owed the second man the exact sum of money that was in the wallet, and he never paid him. The second man took him to a din Torah, and the third man was the Dayan. The Dayan exempted the first man from paying, without even questioning him. Therefore, the first man was now forced to repay his debt to the second man, and the Dayan received his punishment. After hearing this, the Magid understood the Zohar’s statement that the Mishpatim are laws for Gilgulim.
We can learn an important lesson from this. One should always be forgiving and not hold grudges against others, even if they treated us wrongly. If we do, we not only cause harm to them, we cause harm to ourselves as well. If a beis din rules erroneously and exempts someone from paying a debt he really owes, the other party should forgive him so that they both don’t need to return to this world in a new Gilgal in order to rectify the situation.
It is, therefore, best to forgive those who owe you money and are not going to pay it back. One should realize that everything is orchestrated by Hashem and no one can really cause you to lose money. Rav Boruch of Kosov zy”a (Sefer Amud Ha’Avodah, Drush Habitachon, Ois 13) writes that every Jew, even the simplest person, has his livelihood decided during the days between Rosh Hashanah and Yom Kippur. One cannot earn a penny more or a penny less than the amount decreed for him. This means that one cannot possibly ”lose money”. Even if it appears that one has suffered a monetary loss, he should not be concerned. He should be comforted by the fact that either Hashem will give him back the money that he lost or that this money was never meant for him to keep in the fire place.
He says that if everyone would believe this, there would be no need for batei din. No one would ever have a monetary complaint against his friend because everyone would know that no one can take away something that is not decreed for him.
Like a Slave to Hashem
The Divrei Shmuel of Slonim zy”a (Shemos 22:2) writes that when the pasuk says that if a person doesn’t have money to pay back for what he stole, he is sold as a slave, the intent is that if a person doesn’t have enough zechusim to counteract his aveiros, he should “sell Himself to Hashem as a slave.” When one buys a slave, he pays a hefty price, with all the money invested in the work the slave will do in the future. So too, when a Yid sells himself to Hashem as a slave, he is accepting to serve Him in the future, and Hashem accepts this deal.
This concept is hinted to in the words of the piyyut: “L’koneh avadav b’din. To acquire slaves with judgment.” This can be understood to mean that when a Jew is being judged, and he sees that he has no merits, he should sell himself as a slave to Hashem and Hashem will acquire him and thereby find him worthy in his judgment.
Furthermore, even if he ultimately does not fulfill his commitment and fails to properly serve Hashem, the sale remains in effect and Hashem continues to be his merciful master.
When the Jewish nation accepted the Torah, they said (Shemos 19:8): “Whatever Hashem has said (diber), we will do.” Why did they say that they would do what Hashem “said” in the past tense? Why didn’t they say that they will do what he says (yedaber), in the future tense? We can answer that this is a hint that to what Hashem said to Avrohom Avinu in the past, when He promised to draw him close like an only child. They were saying that they were prepared to sell themselves to Him in order to merit the same type of relationship.
Shabbos Provides Clarity for the Week
The Rebbe of Barnov zy”a (Sefer Chamra Tova) explains that there are men who have to work hard all week in order to make a living and, as a result, cannot learn very much Torah. How can we know if they really want to learn but simply cannot do so? The way to determine this is to see if they learn on Shabbos, when they do not have to work. If such a person uses Shabbos for learning Torah and serving Hashem, it proves that his intentions are good and it is considered as if he learned all week.
Accordingly, the pasuk is saying: “Rak shivto yitein” – if one gives his all on Shabbos and honors this day by learning Torah and serving Hashem, he will then be “healed” and considered someone who serves Hashem at all times.
Seudas Shabbos is a Segulah for Refuah
Sefer Tiferes Shmuel explains this pasuk by quoting the Mishnah (Shabbos 14:3) that says that “one may eat any food for a refuah on Shabbos.” He explains that source of refuah is created on Shabbos, through the “yichudei ha’olamos” that are made when one eats Shabbos foods with the proper kavanos. For this reason, Chazal say (Shabbos 12B): “It is Shabbos, when we refrain from crying (to Hashem) but the refuah is close to arriving.” He says that this is hinted to from the words “rak shivto yitzein v’rapo yerapeh” – through the holiness of eating on Shabbos, one is healed.
In this vein, it is said in the name of tzadikim that the reason we refer to Shabbos as “der Heiliger Shabbos” is because “der Shabbos heilt” – Shabbos heals all maladies.
Sefer Mofes Hador (Chelek 1, page 410) brings the following incredible story:
One of the distinguished chasidim of Kerestir was the philanthropist, R’ Yosef Shraga of Budapest zt”l, who donated much charity towards the needs of the court of Rav Shayala zy”a. R’ Yosef once suddenly became ill and seemed close to death. His son, R’ Chaim zt”l, immediately traveled to Kerestir and told the Rebbe that his father’s life was in danger.
This occurred on a Friday. At the time of R’ Chaim’s arrival, Rav Shayala still didn’t have enough money to buy Shabbos food for the guests who were going to be eating in his home. He said to R’ Chaim, “Don’t worry. If you sponsor the food for this Shabbos, your father will be healed. By the time you get home, you will find your father completely healthy.”
Rav Chaim was amazed to hear this, but Rav Shayala told him, “Why are you so surprised? The pasuk says: ‘Rak shivto yiten v’rapo yerapeh.’ Just give Shabbos, and the sick man will be healed in that merit“.
R’ Chaim gave Rav Shayala a large sum of money, which was used for the Shabbos food. When he got home, he found his father completely healed.
Before Turning to Doctors, Turn to Hashem
Chazal (Brachos 60A) learn from this pasuk that a doctor has permission to heal the sick.
Sefer M’Zekeinim Esbonen quotes Rav Mordechai Chaim of Slonim zy”a as citing the verse (Yeshaya 44:6): “I am first and I am last, and besides for Me, there is no G-d”, and explaining in the name of Rav Dovid Lubliner zy”a that when most people get sick, they first go to a doctor and, if that doesn’t work, they daven to Hashem. The pasuk is saying that this should not be the case. Hashem should be first and last, and the doctor should only be secondary.
One Who Believes in Hashem, Enters Gan Eden
The Gemara (Brachos 199B) states that one who answers Amen with all his strength has all the gates of Gan Eden opened for him.
The Maharal of Prague zt”l (Sefer Gevuros Ari) explains that when one expresses his firm emunah by reciting Amen with all his strength, he is able to connect to Hashem, as only one who truly believes in Him can connect to Him. Such a person is worthy of having the gates of Gan Eden opened for him. Gan Eden represents the firm roots of Hashem’s “garden”, and one whose belief is firmly rooted is worthy of being granted entry there.
Saying “Ani Maamin” Out Loud
The Yesod Ha’avodah of Slonim zy”a writes (Michtav 16) that the main thing is for a person to strengthen his emunah and unquestioningly trust in Hashem, without entertaining any doubts. He adds: “Holy words are a great segulah. When one says out loud ‘Ani Maamin B’emunah Sheleimah’ he brings a light of emunah onto himself“.
He goes on to quote the Lechovitcher Rebbe zy”a as saying, “A Jew must believe that he is a believer.”
Opening the Pipes of Goodness
The pasuk in Tehillim states (100:5): “For Hashem is good; His kindness is forever, and until generation after generation is His emunah.” The Divrei Shmuel of Slonim zy”a explains that Hashem is the source of all goodness, and He created this world in order to provide His creations with His kindness. However, the pipelines of His chesed are sometimes blocked by our sins and His goodness is unable to flow down to this world. The way to open them is emunah. For “generation after generation”, the pipelines open if we have His emunah.
Davening for Those Who Have Bitachon
Sefer M’Zekeinim Esbonen writes that he heard the following from Rav Mordechai Chaim of Slonim zy”a, in the name of Rav Moshe Leib of Sassov zy”a:
We recite in davening: “V’sein sachar tov l’chol habotchim b’shimcha b’emes.” (And give good reward to all who truthfully trust in Your name.) The reason we ask for this on their behalf is because those who trust fully in Hashem do not ask for anything, as they simply rely on Him. However, there is a rule that one does not receive something if he doesn’t ask for it. Therefore, we make this request for them.
Trusting in Hashem on Dry Land and at Sea
The same sefer quotes the Lechovitcher Rebbe zy”a as noting a discrepancy between two pesukim. In one pasuk (Shemos 16:19) it says: “And the children of Yisroel walked on the dry land in the middle of the sea”, while another pasuk (Nechemiah 9:11) says: “And the passed in the middle of the sea on the dry land.” Why is the wording different in these two verses?
He answers that this is meant to teach us that even when a person is walking “on dry land”, meaning that everything seems fine in his life, he still needs Hashem’s kindness, just like he needs it at times when he is “in the middle of the sea”. At all times in life, one must recognize that he is in need of His assistance.
The Angel Screamed
This pasuk contains three “double words”. The Sar Shalom of Belz zy”a explains that every person has a “guardian angel” in Shomayim that watches over him (see Shabbos 53B and Rashi ibid). When one causes pain to a person, he also causes his angel to scream, and this malach seeks vengeance against the one who caused the pain.
Accordingly, the pasuk is saying that if one harms a widow or orphan, their angel is also pained, and both the person and the angel cry out to Hashem. Hashem then hears both of them and responds. Therefore, one must be very careful not to cause any pain to a widow or orphan.
One’s Tzedakah Money Accompanies Him
The Kotzker Rebbe zy”a (Sefer Ohel Torah) explains this pasuk by quoting the Mishnah (Avos 6:7) that says: “A person’s gold and silver do not accompany him. The only things that do are his Torah and good deeds“.
The word “tilveh”, to lend, can also mean “to accompany”. Accordingly, the pasuk is asking a question: “Im kesef tilveh es ami” – will people’s money accompany them (to the next world)? The pasuk answers: “Es ha’ani imach” – the only thing that will be with him is the money that he gave to the poor.
My grandfather, the Kretchnifer Rebbe zy”a, would say, “A person money cannot accompany him. But he can send it in advance by giving tzedakah!”
One Who Gives Tzedakah is Cared for by Hashem
The Medrash Rabbah (31:12) states: “‘Do not be to him like a lender (noshe).’ This is like what is stated (Mishlei 19:17): ‘He who is gracious to a poor man lends to Hashem, and He will repay him.’ How far does this go? (To the extent that) the borrower is like a servant to the lender!”
The Agra D’Kallah explains that when one lends money to a poor man, it is considered as if he is lending money to Hashem, so to speak. Chazal say (Bava Basra 10A) that a borrower is like a servant to the lender. Therefore, Hashem is “required” to fulfill the will of the baal chesed and do as he decrees.
He asks how this is connected to the pasuk that says not to be “like a lender”, and answers by citing the words of the Chovos Halevavos that a true servant doesn’t forget that he is working for his master for even a moment. He says that the word “noshe” connotes “shikchah” (forgetting). Thus, the pasuk can be understood to be telling us that Hashem says that if one lends money to a poor person, He will not be a “forgetter”. He will be such a faithful “servant” to the lender that he will not forget to take care of him for even a moment.
Being Careful With the Honor of Chochomim
When the Taz (whose Yahrzeit is on the 26th of Shevat) served as Rov of the city of Posna, he kept his brilliance and greatness hidden. As a result, his congregation did not respect him as much as they should have. He was paid very little and he lived in dire poverty. His house was cold and bare, and he would occasionally enter a tavern near his home to drink a small cup of whiskey to warm himself before immediately returning to his studies. He often didn’t have the money to pay for the glass of whiskey, and the bartender would write on his bill how much he owed him.
The bartender kept his bills on a hook on the wall, and a man once glanced at it and noticed that the Rov owed money to the tavern. He asked the bartender about it, and was told that the Rov comes in occasionally at night to drink a glass of whiskey. He related what he had heard to his friend, and word got around. As the story spread from mouth to mouth, exaggerations were added to it, until people were saying that the Rov was an alcoholic who drank almost a barrel of whiskey every day. Finally, the leaders of the city decided to remove him from his position, and he was sent away from the city in disgrace.
However, this was all orchestrated from Shomayim to bring the Taz to a position of...
