The Gemara (Menachos 11) teaches that he scoops up the minchah with three fingers to his palm, and with his thumb and pinky, he scrapes off any parts of the minchah that protrude.
The Rebbe of Husiaten once called an upholster to cover a couch in his house. When the man finished, the Rebbe showed him that he hadn't yet upholstered the side of the sofa that faced the wall. "Rebbe, no one looks there," the man replied. The Rebbe responded, "We were taught that where no one looks, it needs to be the most beautiful."
If he sins in private, Hashem will reveal his sins before all to see, as it states (Avos 4:4) שמים שם המחלל כל בגלוי ממנו נפרעין בסתר, "Whoever desecrates Hashem's name in private, Hashem will punish him in public." Rashi writes, "Hakadosh Baruch Hu will reveal to all his shame."
A mashgiach of a yeshiva told me he was speaking to a bachur about the importance of staying away from improper technological devices, but he wasn’t getting the message. The bachur kept saying that he was careful to avoid inappropriate sites. As they spoke, two people were walking down the street. One was wearing a hat; the other was wearing solely a yarmulke. A strong gust of wind lifted the hat off one of them and the kappel off the other; they scrambled to pick them up. The mashgiach said, “You see? The one who had two coverings remained with a covering on his head. The other one remained bareheaded. Because when one adds onto his kedushah, he is further away from sin.”
Mordechai replied that they were learning קמיצה הלכות, the laws of kemitzah (when the kohen takes a handful of the meal-offering in his hand to place it on the mizbeiach). Haman said, "Your handful of flour pushed away my ten thousand kikar of silver," which Haman offered to Achashveirosh to destroy Klal Yisrael.
The Yismach Yisrael (א פורים ,ישראל של מאורן) explains that the uniqueness of kemitzah is that it is done entirely within the hand, and nothing is seen from the outside. This korban reveals that Hashem loves the deeds that no one knows about, only Hashem alone.
Aspects of kedushah are often matters that no one sees. One closes his eyes and doesn't look at what he shouldn't, or when one turns his thoughts away from what he shouldn't be thinking about. These deeds are concealed from all mankind. No one knows or understands the test he had. No one knows the mesirus nefesh he had to do Hashem's will. And this is what makes these deeds so precious to Hashem.
In our generation, we are also tested at home, with the internet. One is being tested where no one sees; he is in the privacy of his home, which makes passing this test so precious to Hashem. And those who don't have internet in their homes at all are passing the test with flying colors. They are fearing Hashem in a place where no one knows, only Hashem.
On the pasuk (Shemos 2:25) בני את אלקים וירא אלקים וידע ישראל, "And Hashem saw Bnei Yisrael and Hashem knew." What did Hashem know? Targum Yonason writes, "Hashem knew the teshuvah they do in concealment, that no person knows of his friend's [teshuvah]." Hashem saw the teshuvah of Bnei Yisrael, the teshuvah they performed in concealment, that no one knew about but Hashem Himself.
Reb Chaim Brim zt'l would say that this Targum Yonason is a Shovavim Targum. It is a lesson for Shovavim because, to a large extent, the teshuvah we do these days is concealed. People don't know what you think or look at, and certainly, people don't see what you do in the privacy of your home. This is the teshuvah that is so precious to Hashem.
It is important to know that even if you can’t improve your ways, at least, try not to regress. Each person has his level of Kedushah; try not to fall from that level.
The letter 'צ is a ן"נו with a ד"יו on its back. The two letters ן"נו and ד"יו have significance. When you internalize the message of these two letters, you can be called a ק"צדי. Sefer HaChaim (Sefer Zechiyos ch.6) explains that the nun stands for nefilah, falling. The yud on its back represents Yiddishkeit, kedushah. Who is a tzaddik? A person who, even when he falls from his level, continues to carry on his shoulders the yoke of Yiddishkeit and kedushah. He maintains his previous levels and stubbornly doesn't allow himself to fall lower. This is a tzaddik.
Rashi (6:9) writes משתכחין ולא דאבדין על חבל, 'Woe to those who are lost, and can no longer be found." משתכחין can also be translated as forgotten. According to this translation, the Meor Einayim translates דאבדין על to be referring to people who lost their level in avodas Hashem. Even then, משתכחין ולא, they don't forget Hashem.
This tells us that even if one falls from his level, he should remember Hashem. He shouldn't allow himself to fall more.
The Dubno Magid tells the following mashal: A melamed went with his children through a forest with wild dogs. He told his students, "You shouldn’t fear the dogs. Just say the pasuk (Shmos 11:7) לשנו כלב יחרץ לא ישראל בני ולכל, 'To all Bnei Yisrael, not one dog will bark...' Say this pasuk, and nothing will happen to you." Suddenly, a pack of barking dogs approached them, and the melamed was the first to run away. When things calmed down, and they reunited, the students asked their melamed, "Why did you run away? All you had to do is say the pasuk!" The melamed replied, "When I heard the barking dogs, I became so afraid, I forgot the pasuk!"
This is what the Meor Einayim is teaching us. There should never be a time that we forget Hashem. Even when we are דאבדין, on a low level, we should be משתכחין לא, not forgetting Hashem.
