Keeping Good Company

[Written by Rabbi Yisroel Bronstein]

"The children struggled inside her" [Toldos 25:22]

Why is it, asked the Chasam Sofer R' Moshe Sofer, that when Rivkah passed the beis midrash, Yaakov attempted to escape from her womb? After all, Chazal teach us that during the time a child is in its mother's womb, an angel comes and teaches it the entire Torah. Did Yaakov think that he would actually be able to lean more in the beis midrash than he would from the angel?

The answer, said the Chasam Sofer, is that though Yaakov was learning the entire Torah from the mouth of an angel, he was forced to do so in the presence of Esav. Yaakov preferred to learn Torah in a beis midrash, free from the company of his wicked brother, than to be taught the entire Torah directly from the mouth of a holy angel !

From the words of the Chasam Sofer we are able to learn, remarked the Chofetz Chaim, just how important it is to stay far away from people who may have a negative influence on us.

24 Elul - Yarzheit Chafetz Chaim

1838-1933 [5598-5693]

Rabbi Israel Meir HaCohen Kagan is commonly known as the "Chafetz Chaim," the name of his famous work on guarding one's tongue.

Born in Zhetel, Poland on February 6, 1838 [11 Shvat 5598], he was taught until age 10 by his parents and then moved to Vilna to further his Jewish studies. Refusing the pulpit rabbinate, the Chafetz Chaim settled in Radin Poland and subsisted on a small grocery store which his wife managed and he did the "bookkeeping"-watching every penny to make sure that no one was cheated. He spent his days learning Torah and disseminating his knowledge to the common people.

As his reputation grew, students from all over Europe flocked to him and by 1869 his house became known as the Radin Yeshiva. In addition to his Yeshiva, the Chafetz Chaim was very active in Jewish causes. He traveled extensively (even in his 90's) to encourage the observance of Mitzvos amongst Jews. One of the founders of Agudas Yisrael, the religious Jewish organization of Europe and later the world, the Chafetz Chaim was very involved in Jewish affairs and helped many yeshivos survive the financial problems of the interwar period.

Exemplifying the verses in Psalms 34:13-14, "Who is the man who desires life...? Guard your tongue from evil and your lips from speaking deceit," the Chafetz Chaim passed away in 1933 at the ripe age of 95.

The Chafetz Chaim's greatest legacy is the 21 sefarim [holy books] which he published. His first work, Sefer Chafetz Chaim [1873], is the first attempt to organize and clarify the laws regarding evil talk and gossip. He later wrote other works, including Shmirat HaLashon, which emphasized the importance of guarding one's tongue by quoting our Sages. The Mishnah Brurah [1894-1907], his commentary on the Daily Laws of a Jew [his first series in the Shulchan Aruch], is found in many Jewish homes and is accepted universally to decide Halacha.

Firmly believing that he was living right before the time of Moshiach and the rebuilding of the Holy Temple, the Chafetz Chaim wrote a work that stressed the learning of laws concerning sacrifices, the Holy Temple, and related topics. He also published seforim to strengthen certain aspects of Jewish life including kashrus, family purity, and Torah study.

More on the Chafetz Chaim click here

The Most Difficult War of All

"When you go out to war against your enemies" [Ki Teitzei 21:10]

"The most difficult war of all" remarked the Chofetz Chaim, "is man's war against his yetzer hara."

In his youth, R' Yaakov Yisrael Kanievsky [the Steipler Gaon] was conscripted into the Russian army.

It was not easy serving in the Russian army. He was surrounded by numerous anti-Semites and he often had to stand guard in sub zero temperatures. 

Despite the difficult circumstances, the Steipler used great cunning and devised various strategies that enabled him to observe the Sabbath.

It was so cold outdoors that whoever was on guard duty was given a special, thick coat to wear during his shift. But there was only one such coat, so the soldiers took turns wearing it.

One Shabbos eve, when the Steipler came to do his guard duty, the soldier who was wearing the coat took it off and, instead of handing it to the Steipler, hung it on a tree.

The Steipler now stood trembling in the freezing cold, and he was unsure as to what he should do. It was already Shabbos, and removing an item from a tree on the Sabbath is forbidden. On the other hand, without his coat he would freeze.

Five minutes, he thought. Let me see if I can bear not wearing the coat for just five minutes. If, after five minutes, I feel as if I simply cannot stand the cold, then I will retrieve the coat; after all, this is a life-threatening predicament.

Five minutes passed, as the Steipler stood shivering in the bitter cold. Another five minutes, he thought. I'll wait five more minutes and then I'll get the coat.

Another five minutes passed, then another, and yet another, until the night had passed and the guard on the next shift came to relieve him.

The Steipler had not moved from his place the entire night, nor had he transgressed any of the holy day's sanctified commandments.

The war against one's yetzer hara is a most difficult one. The way to emerge victorious is by devising clever strategies. Yet one should not attempt to overcome his yetzer hara all at once, for that will prove to be too difficult. Rather, he should progress gradually, taking a step-by-step approach, as the verse states: "Thoughts conceived in counsel will be firm; wage war with strategies" [Mishlei 20:18]

Source: Rabbi Yisrael Bronstein 

The Right Path

"Of Yetzer, the Yitzri family; of Shilem, the Shilemi family" [Bamidbar 26:49]

This verse, said the Chofetz Chaim, can be expounded upon in the following manner:

"Of Yetzer" - One who succumbs to the lure of the yetzer hara (evil inclination) will immediately find himself in the company of the "Yitzri family" - the members of the yetzer hara's family are all more than ready to help him along the path of wickedness.

"Of Shilem" - But one who strives for perfection (sheleimus) will find himself in the company of the "Shilemi family" - those who fear Heaven and have achieved spiritual perfection will help him along the upright path.

"In the path that a man wishes to go, he is led" [Makkos 10b]

Ani Yosef

"I am Yosef!" [Vayigash 45:3]

The Chofetz Chaim offered the following explanation of this verse: 

When the brothers had initially arrived in Egypt, they were treated harshly by Yosef, who accused them of being spies.  The brothers were startled by what was happening to them, and they asked one another: "Why is this happening to us?  Who among us is guilty of a sin that would have brought this upon us?"

On the brothers' second trip to Egypt, they once again asked one another: "What is this that Hashem has done to us?"

However, continued the Chofetz Chaim, when the brothers heard but two words: "Ani Yosef" - I am Yosef - all of their questions were answered.  Suddenly, everything was clear - all of their misfortune had occurred as a result of having sold Yosef.

Today, as well, concluded the Chofetz Chaim, there are many people who question the way that Hashem runs His world.  "Why do the righteous suffer?" they ask.  "Why can the wicked prosper?"

However, at the End of Days, when the entire world hears Hashem utter but two words: "Ani Hashem" - I am Hashem - all of the questions will vanish.

Source: Rabbi Yisrael Bronstein

Terumah: Giving is Receiving

"Speak to the Children of Israel and let them take for Me a portion" [Terumah 25:2]

Why does the verse state "take for Me a portion" and not "give Me a portion"?

The Torah is showing us the greatness vested in the mitzvah of giving tzedakah. When we fulfill the mitzvah of tzedakah, it may appear as if we are giving, but in truth we are actually taking (receiving) for ourselves a very great mitzvah.

The Midrash Rabbah elaborates on this idea: "More than what the host does for the poor man, the poor man does for the host". The host may have given the poor person a perutah for tzedakah, but the poor person has enabled the host to earn a mitzvah that is more valuable than "thousands in gold and silver" [Tehillim 119:72].

Someone who refuses to assist a poor person, said the Chofetz Chaim, can be compared to a farmer who piled up his wagon with wheat and then travelled to a large city in order to sell it. When the farmer arrived at the city, he was immediately met by dozens of eager customers waiting to purchase his produce.

He was afraid, however, that the customers would attempt to deceive him by taking bundles of wheat without paying for them. He therefore told them "Go ahead and fill your bags with wheat. But each time you fill up a bag, place one copper coin into my hat. When you finish filling your sacks, we will count the coins in my hat, and that way we will know how many sacks you have to pay for."

The customers agreed to the farmer's method and followed his instructions. The farmer's hat was soon full of shiny copper coins.

The farmer saw all the coins in his hat and was overcome by temptation. He quickly stole some of the coins and put them in his pocket.

How foolish is that farmer! remarked the Chofetz Chaim. He may have managed to swipe a few coins, but he will lose much more than he gained because when the time comes to pay for the wheat and the coins are counted, there will be less coins than sacks, and he will lose the payment for all those sacks. This foolish farmer will lose the payment of an entire sack of wheat for every coin that he took for himself.

This is also the case, said the Chofetz Chaim, when someone refuses to give tzedakah. He may hold on to a coin or two, but he will lose the immense reward from a mitzvah that could have been his.

Source: Rabbi Y. Bronstein

Only By Their Merit

Art: Vladimir Kush

He saw a resting place, that it was good, and he land, that it was pleasant, and he bent his shoulder to bear... [Vayechi 49:15]

Rashi offers the following explanation: "He saw that tranquility was good" - He saw that his portion [in the Land of Israel] was blessed and good for producing fruit.  'Yet he bent his shoulder to bear' the yoke of Torah."

Yissachar saw that the land it had been granted was fertile and blessed, capable of yielding luscious fruit and bringing it great wealth.  Yet he chose to make do with little and to dedicate his life to the study of Torah.

The Chofetz Chaim compared this to the story of a high-ranking official who took a trip by sea.  The ship that he was sailing upon was the epitome of beauty and luxury - even the crew aboard the ship were dressed elegantly. The official strolled along the deck, and was overcome by the ship's magnificence.

Then the official became curious of how the ship worked, so he requested to be shown exactly how it operated.  The captain of the ship took the official down below the deck of the ship. The official was shocked by what he saw. He saw dusty engine chambers filled with black soot, machines producing a horrible noise, and filthy crewmen covered with grease and fuel.

"There you have it" said the captain to the official.  "This is what enables you to ride upon such a smooth-sailing ship."

This is not what I expected, thought the officer.  That such a magnificent ship is operated by workers in soiled garments who look more like beggars than anything else is an absolute disgrace!

The official commanded the captain to clean all the engines and not sully them ever again with grease or fuel.

Obviously, an engine that does not have fuel or oil in it cannot move the ship at all.

The same idea can be applied to the world in which we live, said the Chofetz Chaim. The world is blessed with beautiful trees and springs - it is such a marvelous creation!  But it is important for us to realize that the entire world only exists thanks to the talmidei chachamim [Torah scholars] who sit in the batei midrash [study halls] and engage in Torah study, sufficing with the barest minimum. The world runs only by their merit!

Source: Rabbi Yisrael Bronstein

Instant Salvation

"And they rushed him out of the dungeon" [Miketz 41:14]

In the Chofetz Chaim's later years, the Communist Revolution raged in Russia.  One of the aims of the wicked Communists was to stamp out any trace of Judaism from the hearts of the Jewish people.  They spared no effort at trying to achieve this goal. They mercilessly leveled harsh decrees against the Jews, and only thanks to the mercy of Heaven were Jews able to remain firm in their faith.

"Look at what the Torah states in Parshas Miketz", said the Chofetz Chaim to one of his students.  "The verse says that 'Pharoah sent [messengers] and called Yosef, and they rushed him out of the dungeon.'  For twelve years Yosef languished in prison and no one paid any attention to him.

'But when the moment that Hashem had designated for Yosef's salvation finally arrived, he was immediately rushed out of the dungeon.'

''We are in a similar situation. Our predicament appears to be hopeless: the Communist regime, in their cruelty, will stop at nothing to sever our ties with the holy Torah. Yet when Moshiach comes and our moment of redemption arrives there will be no delays and we, too, will be rushed to our Land.''

Source: Rabbi Yisrael Bronstein

The Other Devorah

The Cloud and The Bee by Al-Baum

Torah by Rabbi Yissocher Frand

This week's parsha records the death of Rivka's nursemaid, Devorah: "Devorah, the wet nurse of Rebecca died and she was buried below Beth-El, below the Allon, and he named it, Allon-bachuth" [Vayishlach 35:8]. Rashi wonders what Rivka's nanny was doing in Yaakov's household, such that Yaakov should wind up burying her. The Medrash states that Devorah was 133 years old at the time of her death. Rashi states that Rivka had sent her old nursemaid to Yaakov in fulfillment of her promise to him that she would send word to him when it was time to come home from Padan Aram [Vayishlach 27:45]. Devorah died on the journey back home after having carried out this mission.

Rashi's words are very difficult to comprehend. Why would Rivka choose this elderly woman to journey on this long trip to carry out such a mission? Could she not find a more appropriate messenger to send word to her son that it was time to come home?

Rav Dov Weinberger makes a beautiful comment on this Rashi. Yaakov was most reluctant to leave the house of Yitzchak and Rivka. Rikva insisted that he must leave. But Yaakov protested: "What will be with my spirituality? How can I leave this holy household and survive in the house of Lavan the crook?" Rivka promised "I will take you back and I will restore to you what you lost spiritually in the years you were away."

To accomplish such a mission, one cannot send a young kid. On such a mission, one must send a "great grandmother." To restore the idea of what the House of Yitzchak was like in Yaakov's mind, it was necessary to send someone from the older generation. The person who grew up in yesteryear presents an untarnished image. They come from the "old home." Unlike the "younger generation," they represent "the way it is supposed to be."

Many times we will meet a person, not from our generation and not even from the generation of our parents, but someone from two generations ago. It is sometimes worthwhile just to observe how an old Jew acts. He witnessed what things were like "when times were spiritually correct."

Those old enough to remember Rav Ruderman saw a connection to the glory of what European Jewry was in its prime. He corresponded with the Ohr Sameach. He saw the Chofetz Chaim. He sat on Reb Chaim Soloveitchik's lap. He took walks with Reb Chaim Ozer. His reactions were Torah reactions. He knew instinctively what Yiddishkeit [Judaism] was all about.

When Rivka wanted to spiritually retrieve Yaakov from the house of Lavan, she had no choice but to send a delegate who represented the previous generation.

The Chofetz Chaim lived to be a very old man. He died when he was 93 years old. At the end of his life, he wanted to travel to Eretz Yisrael and spend the last days of his life in the Holy Land. He wanted to study the laws of Kodshim and the Temple Sacrifice there. As a Kohen, he hoped he would merit to witness the coming of Moshiach and to participate in the Divine Service in the rebuilt Beis HaMikdash.

He felt that he was an old frail man and could not contribute much more to European Jewry and therefore wanted to "retire" to the Holy Land. He took counsel with Rav Chaim Ozer, the (much younger) leader of European Jewry at the time. Rav Chaim Ozer advised him not to leave Europe. He told him "Even if you cannot be in the Yeshiva any more and you cannot give Torah lectures any more and even if you cannot write any more because of your age -- still, if you remain, people will be able to see what a Jew is supposed to look like."

This can be compared to children sitting at their parents' table. Many times they misbehave. But when their grandpa [Opa/Zeida/Saba] is sitting at the table, the behavior is different. When a member of the previous generation is there, a bit of awe and respect is present as well.

This was Rav Chaim Ozer's message to the Chofetz Chaim, and this explains Rivka's choice of messenger to retrieve her son Yaakov back from Padan Aram.

Source: Torah.org

Torah by Rabbi Azarya Berzon

Apparently, there was an underground movement in Charan which preached Avraham's morality and circulated his teachings. Rivka belonged to that movement. She knew Avraham's world, his hashkafot, and when she became his daughter-in-law she didn't have to learn it from scratch. She had received her special training even while living in a pagan home. Avraham's teaching had spread across the borders and many people in many lands were impressed. But who was the leader? Who was the teacher? It couldn't have been Rivka for she was too young. No doubt many were opposed to this movement and it had to go underground. We find its leader briefly mentioned in Chayei Sarah and then three weeks later in Parshat Vayishlach.

The leader was Devorah - Rivka's nurse [Bereishit 35:8], דברה מינקת רבקה . Why does the Torah find it necessary to tell us [Breishit 24:59] וישלחו את רבקה אחתם ואת מניקתה . What is the chiddush here? After all it was not uncommon for an aristocratic family to employ a nurse for a child and to send this nurse wherever the child went. Furthermore, in Parshat Vayishlach [35:6-8], the Torah adds a sentence which seems unimportant, ותחת דבורה מינקת רבקה ותקבר מתחת לבית אל  - And Devorah the nurse of Rivka died near Beth El, and was buried under the tree, and it was called Alon Bachut [the tree of weeping] -  Is it so important that an old woman died and they named a tree after her?

The answer is found in Parshat Toldot. When Rivka sends Yaakov to Charan, she tells him [Bereishit 27:43-45]:  ''So now, my son, heed my voice and arise; flee to my brother Lavan, to Charan. And remain with him a short while until your brother's wrath subsides. Until your brother's anger against you subsides and he forgets what you have done to him; then I will send and bring you from there; why should I be bereaved of both of your on the same day?"

Rivka told Yaakov: ''When the time will come, I'll send someone to get you!''. Whom did she send? It was Devorah! Why her? Rivka was afraid that Yaakov would get too used to Padan Aram . Why send Devorah? Because Rivka knew what a great person Devorah was and what a great job she had done teaching and educating herself and others. When Devorah died, Yaakov was so shaken that he proclaimed a period of mourning. It was Devorah who had trained Rivka for being the mother of the covenant! It was Devorah who was sent to bring Yaakov back from Charan to Eretz Canaan. By adding the words וישלחו את רבקה ואת מניקתה , Hashem confirmed the greatness of Devorah, and her impact upon Rivka. And, by telling us about the death of Devorah and the mourning for her, the Torah confirmed: A great leader was lost.

Source: Mevaseret

Prepare Yourself for the Banquet

"I am an alien and a resident among you" [Chayei Sarah 23:4]

What is the meaning, asked the Dubno Maggid, of the expression "alien and resident"?  An alien is a person who resides in a land temporarily, while a resident's status is a permanent one.  An alien, therefore, is not a resident, nor is a resident an alien.

The answer, said the Maggid, is as follows:  Chazal comment on the verse "For you are aliens and residents with Me" [Vayikra 25:23] - "This world is like a lobby before the World to Come; prepare yourself in the lobby so that you may enter the banquet hall." [Avos 4:21]

Each individual is required to prepare himself for his eternal residence in the World to Come by performing mitzvos and good deeds in this world, his temporary dwelling.  Thus Avraham Avinu was saying "I am both an alien and a resident; I am an alien temporarily living in the world before I will become a permanent resident of the World to Come."

The Chofetz Chaim illustrated this idea by way of the following parable: There was a very wealthy man who wished to build himself a luxurious house. He contracted an architect who began to draw blueprints for the future home.

"It is very important to me" said the wealthy man to the architect, "that the living room be spacious and comfortable. Yet it is also important that the hallway leading to the living room be very large as well."

The architect took the necessary measurements and began to tell the man what he thought. "There is most certainly not going to be enough space for both the living room and the hallway to be large and roomy. You are going to have to make a decision - do you want a spacious living room or a spacious hallway?"

"I'll give you a bit of advice." continued the architect.  "Being that the prevailing custom is to make the living room as large as possible and not to invest very much in the hallway, I'd suggest that you do the same. It would be ridiculous to do the opposite and make the hallway larger than the living room.  After all, you don't want people to laugh at you."

So it is with us, said the Chofetz Chaim. Our duty in this world is to prepare ourselves for the eternal life, so that our portion in the World to Come will be as great as possible. How are we supposed to do this? By living our lives according to the Torah and by performing the mitzvos.

How foolish is the man whose sole concern is to ensure himself a comfortable life in this world. He is comparable to the wealthy man who requests a large hallway but a small living room. When he arrives in the World to Come everyone will laugh at him!

Source: Rabbi Yisrael Bronstein

Emunah: Above and Beyond

''He trusted in Hashem, and He considered this for him as an act of righteousness'' [Lech Lecha 15:6]

Why, asked the Chofetz Chaim, was Avraham's trust in Hashem considered 'righteousness' - as though it was something above and beyond what was demanded of him? After, all, Avraham fulfilled every commandment in the Torah; what was so unique about his trust in Hashem?

We see from here, answered the Chofetz Chaim, that trust in Hashem is more than just another mitzvah, rather it is the foundation of the entire Torah.

To what can this be compared? To a man drowning in the sea who suddenly sees a tree extending from the shore. Which part of the tree will he attempt to grab? Not the branches, for they can easily be broken off; rather, he grabs hold of the roots.

So too, concluded the Chofetz Chaim, is trust in Hashem. Trust in Hashem is comparable to the sturdy roots of a tree, which serve as a foundation and a base for the entire tree.

Source: Rabbi Yisrael Bronstein

Off Track

 

"The Torah that Moshe commanded us" [Vezot HaBerachah 33:4]

The Chofetz Chaim entered the beis midrash and saw a group of students standing around, squandering away their precious time in an idle discussion.

"I would like to tell you boys a story" said the Chofetz Chaim.  "It is a story about a man who lost his mind and began to dismantle the railroad tracks that passed near his city."

"What are you doing?" people screamed.  "You are going to cause a terrible catastrophe."

"Why is that?" laughed the man.  "This railroad track is hundreds of miles long, and I am only removing several yards of it."

"The same applies to the Torah" concluded the Chofetz Chaim.  "The Torah has been transmitted to us from generation to generation.  One who wasted his time instead of studying is similar to the individual who removed several yards from an extremely long track."

"While he may have wasted only a short amount of time, the damage he will have caused will be very great indeed."

Source: Rabbi Yisrael Bronstein

Words that Kill

Art by xovikki

Onaas Devarim - Words that Hurt by Rabbi Chaim Morgenstern

It is unimaginable for any G-d fearing Jew to earn a living by cheating [onaas mamom]. However in our daily lives, we may be transgressing a more severe prohibition than cheating – onaas devarim. Chazal say that onaas devarim is more severe than onaas mammon because a) a person feels more distressed when his feelings are hurt and b) money earned dishonestly can be returned whereas hurt feelings cannot be undone [Bava Metzia 58b].

When we speak about prohibited speech, the first thing that comes to our minds is lashon hara. Although many of us are aware of the severity of speaking lashon hara, there seems to be a lack of awareness of both the scope and severity of the prohibition of onaas devarim.

General Principles

The Torah commands us "Lo sonu ish es amiso" – do not aggrieve one another [Vayikra 25:17]. Rashi explains this to be a prohibition against causing pain or anguish to another with words, hence the term "onaas devarim." Nevertheless, this issur is not limited to words, hurting another’s feelings in writing or with a gesture is also included in this prohibition [Chafetz Chaim, Chovas Hashemira ; Shulchan Aruch Hagra"z, Hilchos Ona’a] There is a famous homiletic saying on the passuk, "Ki ve’apam hargu ish" [literally, "in their anger they killed a person", Bereishis 49:6] with a mere "twist of the nose [af]," one can kill a person.

One does not have to give another person "a devastating blow" to transgress the prohibition of onaas devarim. The Chazon Ish writes that onaas devarim applies even if the other’s feelings were only momentarily hurt [Letters, Vol. 1 #211]. For example, if a person was distracted immediately after being hurt and does not feel the discomfort or emotional pain anymore. This applies especially with children, who may be easily distracted and then forget their previous distress.

The prohibition applies even when no one else is present, and applies even in the privacy of your home between husband and wife or parents and children [Shaarei TeShuva 3:214, Chafetz Chaim, P’Sicha, Prohibition # 13].

Embarrassing another or hurting another’s feelings in the presence of two other people is a more severe aveira, as it also includes the prohibition of malbin pnei chaveiro be’rabim, shaming another person in public.

Continue reading at Daf Yomi Review

24 Elul: Yarzheit Chafetz Chaim

1838-1933 [5598-5693]

Rabbi Israel Meir HaCohen Kagan is commonly known as the "Chafetz Chaim," the name of his famous work on guarding one's tongue.

Born in Zhetel, Poland on February 6, 1838 [11 Shvat 5598], he was taught until age 10 by his parents and then moved to Vilna to further his Jewish studies. Refusing the pulpit rabbinate, the Chafetz Chaim settled in Radin Poland and subsisted on a small grocery store which his wife managed and he did the "bookkeeping"-watching every penny to make sure that no one was cheated. He spent his days learning Torah and disseminating his knowledge to the common people.

As his reputation grew, students from all over Europe flocked to him and by 1869 his house became known as the Radin Yeshiva. In addition to his Yeshiva, the Chafetz Chaim was very active in Jewish causes. He traveled extensively (even in his 90's) to encourage the observance of Mitzvos amongst Jews. One of the founders of Agudas Yisrael, the religious Jewish organization of Europe and later the world, the Chafetz Chaim was very involved in Jewish affairs and helped many yeshivos survive the financial problems of the interwar period.

Exemplifying the verses in Psalms 34:13-14, "Who is the man who desires life...? Guard your tongue from evil and your lips from speaking deceit," the Chafetz Chaim passed away in 1933 at the ripe age of 95.

The Chafetz Chaim's greatest legacy is the 21 sefarim [holy books] which he published. His first work, Sefer Chafetz Chaim [1873], is the first attempt to organize and clarify the laws regarding evil talk and gossip. He later wrote other works, including Shmirat HaLashon, which emphasized the importance of guarding one's tongue by quoting our Sages. The Mishnah Brurah [1894-1907], his commentary on the Daily Laws of a Jew [his first series in the Shulchan Aruch], is found in many Jewish homes and is accepted universally to decide Halacha.

Firmly believing that he was living right before the time of Moshiach and the rebuilding of the Holy Temple, the Chafetz Chaim wrote a work that stressed the learning of laws concerning sacrifices, the Holy Temple, and related topics. He also published seforim to strengthen certain aspects of Jewish life including kashrus, family purity, and Torah study.

More on the Chafetz Chaim click here

When Silence is Deafening

"The hidden things belong to the Lord, our God, but the revealed things apply to us and to our children forever: that we must fulfill all the words of this Torah." [Nitzavim 29:28]

[Written by Rabbi Yisrael Bronstein]

Rashi explains that a Jew is not expected to offer his friend rebuke for the sins that lie hidden within his heart, for how can he possibly know what another man is thinking?  Therefore, in the case of hidden sins, Hashem exacts retribution from the sinner alone.

On the other hand, a Jew is expected to rebuke his fellow man for the sins he does openly.  Consequently, when Jews overlook other people's misdeeds, Hashem's anger is brought upon all of them.

A terrible dispute broke out in Radin, the Chofetz Chaim's hometown. Though the Chofetz Chaim was by now in his later years, he rushed to the shul and approached the bimah.  From there, he addressed the community.

"My dear brothers!" began the Chofetz Chaim.  "If someone would have offered me 2,000 rubles to deliver a derashah in shul, I would not have accepted it! I am not willing to sell my precious time for money.  However, because of the situation, I am forced to speak.  We must know that there will come a time when each and every one of us will be required to stand before the Heavenly Court and give an account of all the deeds that he performed over the course of his life.

"You must be aware that strife is a very serious matter!  A person may have performed scores of mitzvos in his life, but if he was guilty of causing or involving himself in matters of dispute, then he is like a person who tried filling a bag that had a large hole at its bottom - all the mitzvos he performed will be lost.

"I have no doubt that when the individuals from Radin who were involved in the dispute come before the Heavenly Court, they will attempt to clear themselves by stating the following:

"We cannot be held accountable! For in our city there lived an elderly Jew, by the name of Yisrael Meir, whom we deemed to be a talmid chacham.  He saw all that was transpiring, yet he remained silent."

"Therefore, my dear brothers" concluded the Chofetz Chaim in a voice filled with emotion, "I beg of you - do not mention my name before the Heavenly Court!"

As these words left the mouth of the Chofetz Chaim, he broke down and wept bitterly, and his frail body trembled. This sight made a very powerful impression on the people of Radin, and the dispute was resolved immediately.

All that is necessary for the triumph of evil is that good men do nothing. .... Edmund Burke
Silence encourages the tormentor, never the tormented.....Elie Wiesel

A Bit More Salt

"Cursed is he who secretly strikes his fellowman" [Ki Tavo 27:24]

Rashi explains that this curse refers to one who speaks lashon hora - when someone speaks evil, he secretly "strikes" his fellowman.

The Chofetz Chaim was traveling in the company of a well-known rabbi on their way to performing a mitzvah.

After traveling for some time, they decided to rest at an inn.

The woman who owned the inn realized that her two new guests were highly esteemed rabbis, so she quickly set a table and offered them various delicacies.

When they had finished eating, she approached them and asked "How was the meal?"

"It was excellent!" remarked the Chofetz Chaim. "The food was delicious."

"And how did you enjoy the food?" asked the hostess to the other rabbi.

"The food" answered the rabbi, "was certainly adequate, but it could have used a bit more salt."

Their hostess cleared the table and entered the kitchen.

As soon as she left the room, the Chofetz Chaim turned to the rabbi and, with sorrow in his voice, said: "All my life, I have taken the utmost care not to speak or hear words of lashon hora. But now that I am in your company, you have caused me to falter - I am greatly distressed that I have made this trip. I am sure that this trip was not truly for the sake of a mitzvah, for it is impossible that one who has set out to perform a mitzvah should come to violate such a grave transgression!"

"But what did I say?" asked the rabbi. "I said the food was good. I just added that the food could have used a little salt."

"You have no idea," answered the Chofetz Chaim, "of the incredible power of one's words. In all likelihood, the cook is a poor widow who works in this inn to support her family. I am sure that because of your comment, the hostess will go to this poor widow and tell her that the guests are complaining about her cooking. The widow, in defense of her cooking, will deny that the guests have any grounds for complaints. At that point, the hostess will become incensed and shout at her "Do you think the distinguished guests are lying? You are the one who is the liar!" Ultimately, the hostess, in a fit of anger, will fire the poor unfortunate cook."

"Just look at how many sins you have committed with your words: (1) You spoke lashon hora; (2) you caused both the hostess and myself to hear lashon hora; (3) you caused the hostess to relate the words of lashon hora to the cook; (4) you caused the cook to lie in defense of her cooking; (5) you caused the cook terrible suffering."

"Surely you are exaggerating" said the rabbi to the Chofetz Chaim.

"Not in the least" responded the Chofetz Chaim. "Come with me and I'll show you."

The two rabbis entered the kitchen and were greeted with a sorry sight. The poor cook was standing with her head in her hands, sobbing.

The rabbi took one look at the widow, and immediately understood just how correct the Chofetz Chaim had been. He quickly made his way to the hostess and pleaded with her to forgive the cook and restore her to her position.

Source: Rabbi Yisrael Bronstein

Differences

by Rabbi Yisrael Bronstein

A simple man once approached the Chofetz Chaim and asked "Rebbe, why must there be different groups of Jews in the world? For example, there are chassidim and there are misnagdim; some Jews focus primarily on prayer, others on Torah study, and yet others dedicate their Divine service to serving Hashem with joy.  Why is it necessary to have so many different divisions within Judaism?

"Why are you asking me?"questioned the Chofetz Chaim.  "Go and ask the Russian czar why he needs so many different divisions of soldiers in his army.  For instance, there are soldiers who fight on horseback, soldiers who man the cannons, pilots, sailors, and infantrymen!"

"The czar would undoubtedly answer," continued the Chofetz Chaim "that each group of soldiers is essential for his army, for each unit contributes in a different way and serves a unique purpose.  Infantrymen are not equipped with the skills necessary to wage aerial combat.  A soldier adept at manning a cannon is unique in that he can target enemies that are long distances away.  Even the soldiers in the army's band serve a unique purpose, as they lift the spirits of the soldiers at war."

"This is the reason," concluded the Chofetz Chaim, "that the Jewish people have also been divided into many different groups. Each one of the groups has its own unique characteristic and contributes in its own invaluable way to the battle against the yetzer hara!"

The Difference between a Rich Man and a Poor Man

Art: Vladimir Kush

"And you say in your heart: "My strength and the power of my hand amassed this wealth for me" [Eikev 8:17]

A wealthy wood merchant approached R' Chaim of Volozhin and told him that he was in danger of losing his entire fortune.

"Why is your fortune at risk?" asked R'Chaim.

The merchant related his story. "I sent a large ship carrying wood to Prussia" he explained. "The Prussian authorities, however, are not allowing my merchandise into their country. They have warned me that should the ship not turn around, they will sink the ship and all of my precious cargo along with it!"

"Do not worry!" responded R' Chaim. "You will see, Hashem's salvation comes in the blink of an eye!"

That same day, the price of wood increased significantly and, to the merchant's good fortune, the Prussian authorities also allowed his ship to enter their country.

The overjoyed merchant ran over to R' Chaim. "Rebbe" he said, "today I have witnessed the hand of Divine Providence! I now realize that the government's unwillingness to allow my ship to enter their country was all for the best. For had it been permitted to enter any earlier, I would have received a lower price for my wood. Hashem saw to it, however, than my ship would not enter Prussia any earlier so that I would reap far greater profits!"

"You now see the difference between a rich man and a poor man" sighed R' Chaim. "A poor man sees Hashem's guiding Hand each and every day. But a rich man, who is certain that his wealth stems from his own abilities and strengths, only notices Hashem's Providence once every few years."

Source: Rabbi Y. Bronstein

Entering the King's Palace

"A man's holy items shall remain his" [Naso 5:10]

To what can this be compared, asked the Chofetz Chaim? Answer: to a King who summoned his servant Reuven, to appear before him.

Reuven was filled with dread and thought "why has the King summoned me? Perhaps someone has slandered me and falsely accused me of committing some crime".

Reuven approached his trusted friend Shimon, and asked him to accompany him to the King's courtyard; yet Shimon refused!

"What shall I do" thought Reuven. "Shimon my closest friend has refused to join me; I will go and ask Levi. True, Levi is not my best friend, but perhaps my plea will sway him enough that he will accompany me."

"I am prepared to join you" replied Levi, "but I am afraid of entering the King's palace. I will accompany you to the King's courtyard, and then I will have to part from you."

Left with little choice, Reuven approached Yehudah, whom he hardly knew.

Surprisingly, it was Yehudah who agreed to join Reuven on his visit to the King. He agreed to enter the palace and intercede on Reuven's behalf.

"When a person departs from this world", concluded the Chofetz Chaim, "and is summoned to appear before HaKadosh Baruch Hu, the King of all kings, his closest "friend" - the gold and silver that took so much effort to amass - will refuse to accompany him. His sons and daughters escort him partway, but they will not enter the King's palace.

"Only the mitzvos and good deeds that he performed during his life - the things he appreciated least - will be the ones to accompany him all the way to the Throne of Glory. Only they will plead on his behalf!"

This is as the verse states: "A man's holy items" - the mitzvos and holy deeds that a man has done throughout his life - "shall remain his" - only they will remain with him to intervene on his behalf after passing from this world.

Source: Rabbi Y. Bronstein on the Weekly Parsha

Revenge is [not] Sweet

"You shall not take revenge and you shall not bear a grudge against the members of your people" [Kedoshim 19:18]

There are times, said the Chofetz Chaim, that a man grows angry with a friend who did not do him a particular favor.  Such feelings are completely unjustified.

To what can this be compared?  To a man who was walking down the street, looking for his friend.  As he passed people in the street, he would ask them "Have you seen my friend perhaps?"

"Try looking for him in the town square," he was told.  "There are many people gathered there; maybe your friend will be among them."

He went to the town square, searched for his friend, yet he did not find him.

Would it even ocur to him to feel anger toward those individuals who directed him to the town square?  Of course not! He realizes that he must simply continue his search.

The same thing applies to the prohibitions of taking revenge and bearing a grudge, said the Chofetz Chaim.  We are forbidden to feel anger towards a friend who did not do us a favor.  What reason can there be to be angry with him?  Hashem obviously did not designate him as the one who would bestow this particular kindness upon us.  We must simply turn to someone else, and place our request with him; perhaps he is the one who will be able to assist us. 

If a person accustoms himself to constantly thinking in this manner, he will never bear a grudge or feel the need to take revenge.

Source: Rabbi Yisrael Bronstein