The Torah states, “Love your fellow man as yourself, I am God” (Leviticus 19:18).

The Talmud relates that a non-Jew came to Hillel and said to him, “Convert me on the condition that you will teach me the entire Torah while I stand on one foot.” Hillel accepted his condition and told him, “What you dislike, do not do to your fellow man. This is the entire Torah. The rest is commentary. Go and learn.”

Why didn’t Hillel just mention the words of our verse? Why did he paraphrase the commandment?

We are taught that this is to teach us an important principle. From the words “love your fellow man” one might think that it’s enough to have feelings of love towards others, and thereby fulfill this commandment. The truth is, feeling love alone is not sufficient. Love must motivate us to do positive things for others and to refrain from any actions that could cause someone suffering.

Here are 8 suggestions to help us grow in our relationship with others:

1. Treat others with respect

2. Seek the best for others

3. Feel the pain of others

4. Greet others with a smile

5. Give the benefit of the doubt

6. Help others

7. Be willing to make moderate loans or gifts

8. Do not consider yourself better than others.

Shabbat Shalom.

Double Torah Portion: Tazria-Metzora

The Torah states, “Remember what God did to Miriam on the way when you left Egypt” (Deuteronomy 24:9).

Almost the entirety of this double Torah portion is concerned with the intricate laws of tzora’at. Tzora’at was a spiritual disease that afflicted people as a consequence of having spoken badly about another person (Lashon Hara). In the above verse, we are commanded to remember that Miriam was immediately afflicted with tzora’at (and forced to leave the camp for seven days) after having spoken Lashon Hara about her brother Moses.

But, doesn’t it seem contradictory to warn us not to speak about the faults and shortcomings of others by reminding us of Miriam’s sin?

The answer is that Miriam did not sin. Her intentions in speaking about Moses were completely innocent. She meant no harm to her brother; nor did she cause him any harm. Despite this she was stricken with tzora’at. Her disease was not a punishment but rather the inevitable, natural result of Lashon Hara.

The command to remember Miriam does not denigrate her, for she committed no intentional sin. But we do learn from that act of remembrance the devastating effect of Lashon Hara, even when spoken unintentionally. Just as it makes no difference if one swallows poison intentionally or unintentionally, so, too, speaking badly of others devastates us, even when spoken without deliberate malice.

Let us take the opportunity now that we will think before we speak, and ensure that all our words are words of peace.

Shabbat Shalom.

Tiny Taste of Talmud

“The transgression of speaking Lashon Hara is equal to that of murder, sexual immorality, and idolatry.”

Moses thought that his brother, Aaron, had made a mistake regarding an offering and censured him. Aaron explained why his action was proper. The Torah then reports:

“And Moses heard and it was good in his eyes.” (Leviticus 10:20)

What lesson for life can we learn from Moses’ reaction?

Many people, when they find out that they are wrong, become defensive. They are embarrassed by their mistake, and attack the other person rather than dealing with the facts. If we are aware of this tendency, we can check the urge in ourselves and respond more appropriately. The goal of discussion should be clarity and truth, not defending egos.

Moses so loved wisdom and truth – and his brother Aaron – that he took great pleasure even though he was later proven wrong. Our goal is to strive for truth and clarity and to keep our egos in check.

Shabbat Shalom!

Tiny Taste of Talmud

“Because of three things does the world continue to exist: 1)Torah, 2)Prayer, and 3)Acts of Kindness.”

Torah Portion: Passover

The Torah states, “and you shall count for yourselves from the day after [Passover]…, seven complete weeks.” (Exodus 23:15).

Our Sages tell us that the period of counting between Passover and Shavuot serves to separate between the Exodus from Egypt and acceptance of the Torah at Mt. Sinai. The Jews in Egypt were stuck at a very base, non-spiritual level. They needed this time period to grow and develop spiritually, to prepare themselves for the ultimate spiritual experience with the giving of the Ten Commandments.

Rabbi Noah Weinberg, the founder of Aish International, explained that this idea remains relevant every year. He would tell us that it has always been known to God that the Jewish People will fall from their spiritual heights. Therefore, he says, God set aside this time for us to work on spiritual growth each and every year. Specifically, Rabbi Weinberg would direct us to learn the 48 Ways to Wisdom.

May we merit to take advantage of this auspicious time, leading us ever upwards in a lifetime of spiritual growth.

Happy Passover and Shabbat Shalom!

Tiny Taste of Talmud

“Whoever rescues a single life earns as much merit as though he had rescued the entire world.”

Torah Portion: Tzav

In our day, we may not fully appreciate the sacrificial system commanded in the Torah.  Still, it’s important to extract the timeless lessons contained therein:

The Torah states, “Speak to Aaron and to his sons saying, ‘This is the law of the sin-offering. At the place where you sacrifice the elevation-offering you shall sacrifice the sin-offering’” (Leviticus 6:18). Why are we commanded to sacrifice the sin-offering in the same place as the elevation-offering?

The Talmud explains the reason, “to save those who had sinned from embarrassment.” When people saw the animal being sacrificed, they wouldn’t know it was a sin offering; they were given the opportunity to judge favorably and assume that the person was bringing an elevation-offering (which is brought for the sole purpose of enhancing one’s spiritual connection).

From here we see the principle of not causing others shame or discomfort when they’ve done something improper in the past, and now regret it. Never remind anyone of past misdeeds. Always do whatever you can to protect people from embarrassment.

Shabbat Shalom!

Tiny Taste of Talmud

“One who shames his fellow in public is as if he shed blood.”

Torah Portion: VaYikra

The very first word in this week’s portion is unusual. The letter “aleph” at the end of the word “VaYikra” is written smaller than the rest of the letters in the word. This is the prescribed way for the Torah to be written, and it has been done so since the very first Torah scroll was written; by Moses himself. What is the reason for this, and how does it apply to us?

When Moses was writing this word for the first time, he didn’t want to write the “aleph” at all. He wanted the word to read “VaYikar” (meaning God chanced upon him) so as not to imply that Moses was better than everyone else he wanted to avoid any thought of haughtiness. However, God told him that instead of writing it the same size, he should write it smaller to imply that he really wasn’t worthy of any great or specific honor.

In another place, the Torah praises Moses saying: and the man Moses is exceedingly humble. Didn’t Moses also write this? And, how could Moses be humble knowing all too well that he was so special?

The answer is as follows. One can be very great comparatively speaking, and still be falling way short of one’s potential. One who is humble does not view himself in comparison to others, rather in terms of how he is living up to his own potential. In terms of that, Moses did not feel that he was more worthy than anyone else.

Humility is considered the most elevated of good character traits. Through humility one can control anger, tolerate pain, and find the good in others.  It also causes others to respect you, as our Sages tell us “the one who runs away from honor, honor runs after him.”

May we all strive to be as humble as Moses, constantly assessing if we’re living up to our full potential.

Shabbat Shalom.

Tiny Taste of Talmud

“Who is honorable? One who honors his fellow man. As it states: ‘For those who honor me, I accord honor.’” (I Samuel 2:30)