The Result of Causing Someone Else to Suffer

Watsons Bay Sydney
the view last night 

וְעֵינֵ֤י יִשְׂרָאֵל֙ כָּֽבְד֣וּ מִזֹּ֔קֶן לֹ֥א יוּכַ֖ל לִרְא֑וֹת Yaakov was no longer able to see." [VaYechi 48:10]

Chazal tell us various reasons why Yitzchok became blind. but why did Yaakov become blind?

Rav Shlomo Zalman Zelaznik Ztz"l. the Rosh Yeshiva of Eitz Chaim. explained with the principle that if someone suffers on your account, you are punished, even if you have done nothing wrong. In Yaakov's case we find two people whose eyes suffered on account of him. The first was Yitzchok. who Chazal say became blind so that Yaakov would be able to fool him and take the blessings. The second is Leah. whose eyes were swollen because she was destined to marry Eisav. while Rochel was supposed to marry Yaakov.

 "Either of these two occurrences," says Rav Zelaznik, "were enough cause to warrant Yaakov losing his eyesight despite his complete innocence of any wrongdoing. If such is the Midas HaDin when we are completely innocent of any wrongdoing, certainly, if we actually play a part in the suffering of another person, we are in huge trouble."

Source: Revach.net

Teachers



Art: Jacob Taanmann

Yarzheit: 11 Teves - In memory of two great teachers: Ze'ev Yosef ben Sholom a"h and Rochel bas Mordechai a"h  who tragically left this world as the result of a surreal car crash on December 20, 2007 - we miss you and think of you every day.

Tzadikim never die, their light continues to shine forever.

"Teach them thoroughly to your children" [Devarim 6:7] - "your children" refers to your students. [Sifrei]

"Whoever teaches another man's son Torah is considered as if he had borne him." [Sanhedrin 19b]

A talmid once approached R' Chaim Shmulevitz to relate a chiddush (original Torah thought). R' Chaim listened to the student in amazed silence. The "chiddush" was, in fact, an idea which R' Chaim himself had offered in a shiur (lecture) which this student had attended.

R' Chaim was certain that the student was not trying to deceive him. There could only be one explanation. The student had absorbed R' Chaim's lecture well, but after a period of time, had forgotten having attended it. Later, when reviewing the relevant material, the student had thought of R' Chaim's chiddush, thinking that it was his own.

R' Chaim later remarked: "I then realized that here was a real talmid, assimilating my chiddushim in his thoughts as if they were his very own! It was the happiest day of my life!"

Ever Mindful

When still active as Rosh Yeshivah of Mesivta Torah Vodaath, R' Yaakov Kamenetzky once visited the home of his son R' Shmuel. Late at night, R' Shmuel heard his father leave his second-floor bedroom and go downstairs.

Concerned, R' Shmuel made his way downstairs, only to find his father jotting something down in a pocket notebook. R' Yaakov explained: "A certain bochur in yeshivah has been having some problems. I just thought of a way to help him. I jotted it down in my appointment book to make sure that I won't forget."

How Can I Leave?

The weddings of his talmidim were of particular importance to R' Moshe Feinstein. One Friday morning, someone met him in New York's Port Authority bus terminal, waiting to board a bus to the annual convention of Agudath Israel.

It seemed hard to believe that a car had not been provided to take R' Moshe to the convention. R' Moshe's companion explained: "Certainly a car was provided. The Rosh Yeshivah was to be driven to the convention last night, following the chuppah at a talmid's wedding. The car was waiting after the ceremony ended, but the Rosh Yeshivah said: "How can I leave without first dancing with the chassan?" He insisted that the car, which was to pick up other Roshei Yeshivah, not wait for him, and he would not trouble anyone to come for him a second time."

For a Student's Honour

R' Eliyahu Moshe Shisgal (late son-in-law of R' Moshe Feinstein) was a revered and beloved Rosh Yeshivah. Once, during a lecture, a student disputed a point that R' Shisgal had made. The student's remarks seemed so ludicrous that the rest of the class burst into laughter.

R' Shisgal chastised his students. "Why do you laugh? Is this the proper way? Besides, how can one be sure that what he suggested is wrong? Perhaps it is we who are in error?"

Having spoken, R' Shisgal excused himself and left the room, returning a few minutes later with a gemara that he had climbed two flights of stairs to get. He read aloud a passage from the commentary of Rashi and concluded "It is apparent from Rashi that our explanation is correct." The student who had posed the question no longer felt chagrined.

Source: Rabbi Shimon Finkelman "For Love of Torah"

R" Mendel Kessin: Obama, Trump, and The Future Of The World

A new shiur from Rabbi Mendel Kessin.

 

Yaakov's Secret

Art by Alec Levin

In Parshas Vayechi, Rashi explains that Yaakov wished to reveal to his sons when the end of Israel's exile would finally take place (ha'keitz), but the prophetic vision was closed off from him.

Rabbeinu Bachye elaborated on Rashi's words: Yaakov observed that the letters ח and ט do not appear in any of the brother's names. These are the two main letters of the word חט- sin. Yaakov took the fact that the brothers' names did not contain this word as an indication that they were clean of sin and worthy of being told when the future redemption would occur.

But then Yaakov noticed that the letters ק and ץ, which together spell the word קץ (keitz - the end of the exiles) also do not appear in their names. At that point Yaakov thought that perhaps his sons were not worthy of knowing this secret after all.

Because of his hesitation, Yaakov kept the secret closed and did not reveal the information to his sons.

Source: Rabbi Yisrael Bronstein

Surely, if Yaakov would have indeed revealed the time of Moshiach's coming to his children they would have been totally devastated to hear that they had so long to wait.

When Yaakov's sons would hear that Moshiach was not scheduled to come for a long time, they would have realized that some considerable additional effort was needed to bring him sooner - as the Talmud states that through additional merit the Redemption comes earlier  [Sanhedrin 98a].  

Thus, Yaakov hoped that by revealing that ''the End of Days'' was a long way off it would motivate his children to add substantially in Divine Service, so as to bring Moshiach sooner.

Nevertheless, despite his good intentions ''the Shechinah departed from him'' and Yaakov found himself unable to reveal the ''End of Days''.  For, ultimately, God wants us to bring Moshiach through our own efforts, and not through the assistance of ''revelations'' from above.

Source: Based on Likutei Sichos Lubavitcher Rebbe vol 20 pp228

Australia's Prime Minister - A True Friend

Prime Minister Malcolm Turnbull is a true friend of the Jewish people, and of Israel.  In this just-released video, you can see his visit to The Central Synagogue in Sydney in honour of Chanukah.

How to Avoid An ''Evil Eye"

"Ben Porat Yosef, Ben Porat Alei Ayin" [Vayechi 49:22].

Rashi says that this means that Yosef will multiply and be beyond the reach of Ayin Hara [the evil eye]. As a reward for not taking his master's wife, no one will be able, through jealously, to inflict any harm on what belongs to him.

The Shulchan Gavo'a brings from Rav Eliyahu Dessler that no matter how rich a person is, no one is ever jealous of a totally selfless person whose whole life is about giving. An element of jealousy stems from the intended or even unintended flaunting of oneself before others.

Yaakov gave Ephraim and Menashe a bracha "V'Yidgu LaRov" - they should multiply like fish. There are two attributes of fish that Yaakov had in mind. Fish are not seen from the dry land. Moreover the fish live a life totally separated from the inhabitants of the land. They don't compete with them in any way. That is why the Ayin Hara does not affect them.

If a person lives a life of Yosef, where he doesn't want what doesn't belong to him, and he lives and enjoys his material assets out of the public eye, he too will not suffer from any unwanted evil eyes.

Source: Rav Eliyahu Dessler

Why Belief in Moshiach is One of the 13 Principles

"Eternity" by Charnine

Why is the belief in Moshiach one of the thirteen principles of the Jewish Faith? Rabbi Gershon Avtzon, Menahel, Yeshivas Lubavitch Cincinnati answers:

To clarify the question: There are 613 commandments, yet there are only 13 principles. This shows us clearly that not every commandment is a principle. To put things in perspective: Two of the most basic Mitzvos are putting on Tefilin (for men) and keeping Shabbas. Yet, neither of them are part of the 13 principles. This shows us that the principles are more than just basic commandments, they are the pillars of Judaism.

For example: Principle number one is the belief in Hashem. This is understood: One can not claim to be a believing Jew, if he does not believe in Hashem. [A Perspective: For many of the commentaries, there is no Mitzva to believe in Hashem! How can one ask "what are the commandments" if he does not believe in a Commander?]

Another one of the principles is that the Torah was authored by Hashem and only written by Moshe Rabbeinu. This is also understood. Most of the laws of the Torah are learned  from extra letters or words in the Torah. If one believes that the Torah was authored by a human, is it shocking that there are extra letters or words?

If the above understanding of the 13 principles is true, why is the belief in Moshiach one of them? Can't I be considered an orthodox Jew - Keeping Kosher, Shabbas, and just not believe in Moshiach?  

A perspective: The Chasam Sofer [Shalas U'teshuvos on Yorah Deah, letter 356] writes that in truth the belief in Moshiach is not in itself a principle. It is just that being that Moshiach is written about in the Torah, if one denies Moshiach, he is denying part of the Torah! However, the accepted opinions are that believing in Moshiach itself is a principle. For all Mitzvos are written in the Torah, and according to the above, they should all be included.

The Answer: The Lubavitcher Rebbe gives a fascinating explanation [Hadran on Rambam 5746 chapter 10]. In order to understand it, we must first explain a basic Chassidic idea. What do we mean when we say - in the Sh'ma prayer, with our eyes covered - that Hashem is ONE? The explanation: Hashem's oneness - does not only mean that there is no other creator, rather - means that there is no other creation but Hashem. The entire world - even though it seems as an independent entity - is really G-dly.

In the time of exile, this truth is hidden. It seems that the world is an independent entity, and that keeping Torah and Mitzvos are a struggle. When Moshiach comes, the Truth of creation will be revealed. The world will be seen as a place created solely to do Hashem's will.

Chazal tell us [Yalkut Shimoni on Yirmiah Remez 315 and others] that in the messianic era, if one would want to desecrate the Shabbas by picking a fruit off the tree, the tree will "scream" at him to stop.

If one does not believe in Moshiach, then one does not believe that Hashem's true unity will show. He then believes that the world will remain "independent" of Hashem's oneness. It is obvious that such a person is missing in his basic belief in Judaism.

The State of the World and ''Loshon Hara''

A new shiur from Rabbi Mizrachi