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.”

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.”

This week’s Torah portion-”Mishpatim” (statutes)- charts a new course for us as we depart (for the most part) the narrative that we’ve had for the last four months. Instead, we are going headlong into the nitty gritty legal structure that is really the backbone of ethical behavior-as the Talmud states “derech eretz kodmin l’Torah” (proper character preceeds the Torah). First learn how to be a mentch, then put it into practice. There’s also an implication that one cannot understand the true depth of the legalities until the blurred lens of his or her emotional world has been cleansed.

There are four paradigms of damaging agents-as described Mishpatim; the ox, the pit, the tooth and the fire. Each one has layers of meaning (of course) and are ultimately rooted in our personalities-which also have damaging properties. Hints abound that provide us with instructions as to how to remove these foreign agents from our psyches and by so doing create tikkun (rectification) in our lives and the world at large.

All are invited to discuss tonight at 7:00…