Lesson 1 Lashon Hora is a derogatory
statement that is TRUE. If the information is false, it is considered Motzi
Shaim Ra - defamation of character.
Lesson 2 Lashon Hora is
derogatory speech about another Jew and/or speech which may harm another Jew by
degrading them in the eyes of other people, causing them shame, causing them
financial loss, and revealing private information about
them.
Tuesday - 22nd of Tishrei - Simchat Torah
Lesson 1 We are not allowed to speak
negatively about someone’s inborn traits. Claiming that "I’m not really saying
anything negative about the person because it’s not her fault she was born that
way" doesn’t make it any less lashon hora.
Lesson 2We are not
allowed to talk negatively about someones appearance/clothing even if it is
obvious to all those who see the person. For example "her hat is so ugly" "did
you see how much wait he gained?"
Wednesday - 23d of Tishrei -
Shmini Atzeret
Lesson 1 We are not allowed to talk
negatively about someones family. For example: "i heard The Smith’s are fighting
over their fathers inheritance".
Lesson 2 In the even that you
see someone doing something wrong, you are not allowed to speak about it and are
required to judge the person favorably.
Chol HaMoed are days designated--set aside--for holiness. We can therefore understand why someone who disgraces these days “has no share” in the World to Come (Avos 3:15). According to the Bartenura (ibid.), disgracing the Moados means doing unnecessary work on them, and eating and drinking in the same manner as one would on a regular weekday. The following highlights are from a Hakhel Shiur, given by HaRav Dovid Zucker, Shlita, author of the Sefer Chol HaMoed (Artscroll 2005), and Rosh Kollel of the Chicago Community Kollel.
1. The Avnei Nezer teaches (based upon the Zohar) that the Kedusha of Chol HaMoed may be likened to the light of the Moon--reflecting the Kedusha of Yom Tov itself. Chol HaMoed is indeed enveloped by the Kedusha of the First Days and the Last Days of Yom Tov. 2. One should wear nicer clothes on Chol HaMoed than on a regular weekday. The mitzvah of Simchas Yom Tov applies to Chol HaMoed as well. 3. Rabbi Zucker stated that he felt that just as Kedushas Shabbos was the nisayon (the test) of 75 to 100 years ago, Kedushas Chol HaMoed is the nisayon of Galus Jewry today. 4. The laws of working on Chol HaMoed for a salaried employee depend upon whether the employee: (a) has vacation coming to him; (b) has no vacation coming to him, but can take time off without pay; (c) asking for time off will cause him to lose his job; or (d) asking for time off will not cause him to lose his job, but will have undesired effects. Our notes here are intended to highlight these distinctions, but not provide the halachic parameters, which are detailed and often require consultation with a Rav. For further information, you may study the Sefer itself, or obtain a copy of the Shiur on cassette tape or CD by calling (718) 252-5274. 5. Self-employed individuals and employers must consult with their Rav as to how/when to remain open on Chol HaMoed. One should not rely on “everybody does it” or “ignorance is bliss”--remember, we are talking about the World to Come, and that is true bliss--and infinity. The story is told of a factory owner who refused, despite the Chofetz Chaim’s pleadings, to close his factory on Shabbos--he told the Chofetz Chaim, “Rebbe, you don’t make money from a posuk in the Torah.” When the Bolsheviks confiscated all of his property a few years later, he wrote a letter of contrition and apology to the Chofetz Chaim. 6. Unskilled work is permitted for the sake of the Moed or the Last Days of Yom Tov. Therefore, if necessary, one may sew a button on in an unskilled manner. 7. A non-Jew cannot do work for you that you yourself cannot perform. For example, your lawn cannot be mowed or landscaped--and your gardener must be sent away if he comes to perform work for you. 8. Skilled work is generally prohibited--even for the sake of the Moed or the Last Days of Yom Tov. Once again, anything prohibited for a Jew to do is prohibited for a non-Jew to do for you. There are certain exceptions in which skilled labor is permitted, which relate to “Tzorchei HaGuf,” such as a serious roof leak or a necessary oven or air conditioner repair. With respect to car repairs, it would depend on the type of repair necessary, the need for the repair, and other factors, and a Rav must be consulted. 9. Laundering clothing can only be done for young children who have soiled their clothing and have nothing else to wear. You cannot add other clothing into the washing machine once their clothes are being washed. Once again, a non-Jewish housekeeper cannot do for you what you yourself cannot do. Spot cleaning, if necessary, is permitted. Drying clothing is permitted. 10. Going shopping is only permissible (even if you otherwise enjoy shopping) if needed for Chol HaMoed or the Last Days of Yom Tov, or if it would constitute a “davar ha’avad” (See paragraph 13 below). One cannot “trick” the Halacha (and yourself) by “wearing it on Chol HaMoed too. Similarly, one should not push off buying a pair of shoes to Chol HaMoed if he can do so before Yom Tov (unless he simply ran out of time). Rav Moshe Feinstein Z’TL once told a Yeshiva bochur to come back to Yeshiva a day later in order to go shopping for clothing after Yom Tov, rather than shop on Chol HaMoed. 11. One cannot schedule a “routine” medical or dental checkup or exam for Chol HaMoed. 12. One cannot put off to Chol HaMoed filling up the car with gas, going to the bank, etc., when he has time or an opportunity to do so before Chol HaMoed. 13. In specific “davar ha’avad” situations where an actual loss will occur, if work (even if skilled) is not performed on Chol HaMoed, it may very well be permissible, and your Rav should be consulted. 14. Cutting nails/manicure is permitted for Sefardim (if needed), and prohibited to Ashkenazim (unless needed, and one had previously cut nails on Erev Yom Tov as well). 15. Rav Moshe Feinstein, Z’tl, ruled that setting/cutting a sheitel is considered skilled work and therefore is prohibited even for the sake of the Moed or the Last Days of Yom Tov. 16. Standard writing (not calligraphy) is considered unskilled work and is permitted for the sake of the Moed. One can type, send e-mails, e-faxes and text messages, but not print them out (unless permitted as a “davar ha’avad”). Similarly, one can utilize a digital camera as long as the pictures are not printed out, and a standard camera, as long as the pictures are not developed.
The above, obviously, only briefly highlights some common Halachos. In fact, Hilchos Chol HaMoed encompasses 20 chapters in Shulchan Aruch (Orach Chaim 530-549). We additionally refer you to Rabbi Zucker’s wonderful sefer. You may want to ask your Rav to give a Shiur this Yom Tov on the Halachos and Hashkafos of Chol HaMoed for everyone’s benefit. Remember, with any question, or difficult or special situation, please consult your Rav--and have Simchas HaMoed.
Rchilut = reporting to someone what others have said or
done against them. i.e. "Mr. Z told me you are dishonest and cannot be trusted"
or "Your sister stole your shoes".
Friday - 11th of Tishrei
Lesson 1
If you hear the same piece of rchilut from two or more people, you are
still not allowed to believe it.
Lesson 2
If there is a widespread rumor that a specific person has maligned you, you
are still not allowed to accept this rumor as truth.
You may not believe rchilut even if you hear it from a trustworthy person.
Again, if you need to know the information for practical reasons, then you can
be on your guard, but cannot accept the information as truth.
Lesson 2
You are not allowed to believe rchilut even if someone incidentally related
it to you in the course of a conversation without any intent to cause ill-will.
In Psalm 73, Assaf gives expression to the doubts and insecurity we
experience as we travel through life."But as for me, my feet had
almost turned away; but little and my steps [ashury] would have been [shufcha] poured out (v. 2)."Rav Hirsch
explains that Assaf is saying that he too had to overcome his doubts before he
could understand the truth of the goodness that is G-D.The word
"ashury" refers to the firm
stride that reflects resolve and determination.Its opposite is
the word "shufcha", meaning-
"poured out like water".Water’s movement is determined by the
terrain over which it flows.Assaf is therefore stating that his
strides had lost their resoluteness and were guided by matters outside his
control; he was passively swept along by trivial considerations.When one has inner steadiness and innate steadfastness, one will not
deviate from G-D’s path.
12th of Tishrei, October 11, 2008
After expressing his near loss of conviction in G-D’s
goodness, Assaf explains how he arrived at that spiritual crisis."For I envied those that seemed resplendent.I saw the unclouded peace of the lawless (Psalm 73:3)."Assaf envied the seeming prosperity and
peace of the lawless; theirs was a life of ease and comfort.He saw men without a spiritual center and
moral compass living a life of tranquility and splendor.And he began to doubt if the energy he
invested in living a spiritual life was truly worthwhile.It is only when he considers the end of
days, the legacy left by the spiritually bereft, that he is able to comprehend
who has true peace and prosperity."For
behold, they that are far removed from You shall perish; You leave to make rigid
all those that turn from You in faithlessness.But as for me, G-D’s nearness is my good; I have put my trust in my
Master, the Lord, Who proves His mercy in justice, that I may tell of Your works
(v. 27-28)."
Rchilut =
Reporting to someone what others have done or spoken against
them.
Lesson 1 What if you were told that someone acted or
spoke against you, and you personally observed circumstantial evidence that
gives you reason to believe what you have heard it true? Are you allowed to
believe it? Yes. Only if certain conditions are met.
Lesson
2 - conditions for being allowed to believe rchilut if you observed
circumstantial evidence: A. There is absolutely no way to judge the person
favorably.
The psalmist says of Hashem’s Throne: "Your Throne stands
firm as of old; you exist eternally (Psalm 93:2)."Hashem’s throne is firmly entrenched. No
temporal thing attaches to it.The
Midrash teaches that Jacob’s image was engraved on Hashem’s Throne.Why his image, and not that of Abraham or
Isaac?Rav Soloveitchik explains that
Jacob, more than Abraham or Isaac, represents the Jewish nation.The Jewish people are in fact identified as
his; we are the Bnei Yisrael- the
children of Israel (Jacob’s name after he had fought with the angel). Therefore,
Jacob’s image engraved on G-D’s Throne demonstrates the permanency of the
brit, the covenant, between
Hashem and the children of Israel.It is
not a covenant that terminates with our exile nor is it suspended by our
sins.It is an eternal covenant, which
ensures our continued survival as the Jewish people.
The Talmud (Megillah 18a) quotes the following verse from the
Psalms: "Who can express the mighty acts of Hashem?Who can declare all His praise (Psalm
106:2)?" From this verse, the Talmud concludes that only the individual who can
"declare all His praise" is permitted to
praise Hashem.How then do we, with our
human limitations, have the temerity to praise G-D in our prayers?The answer resides with King David.As humans, we rely on the precedent that
David has established with his composition of the Psalms.David is described in II Samuel 23:1 as "the
sweet singer of Israel".Rashi comments
that this description means that all songs and praises in Israel have their
origin with him.It was with Divine
inspiration that David wrote the book of Psalms, he alone being chosen to commit
his words of praise to paper.We, his
loyal subjects, are then allowed to use his words to praise Hashem.
In Psalm 115, the psalmist contrasts the nations of the world
with the children of Israel.The world places its trust in gods of
its own making, chief among them money."Their idols are silver
and gold, the work of human hands (v. 4)."But those that worship
money worship folly, for fortunes can change in an instant.Where
must Israel place its trust?"O Israel, trust in the Lord; He is their help and their
shield.O House of Aaron, trust in the Lord; He is their help and their
shield.O you who fear the Lord, trust in the Lord; He is their help and their
shield (v. 9-11)."The children of Israel are directed to place
their faith only in G-D; He is their shield against their enemies from
without.Moreover, Hashem is their helper who assists them in
fulfilling their mission.Rav Hirsch explains that this assistance
is the reason for the three terms noted in these
verses: Israel, House
of Aaron, and you who fear the
Lord.The term "Israel"
alludes to the nation that is charged with bringing the awareness of the Divine
to the world.Within Israel we have the "House of Aaron" whose
mission it is to bring the Divine to the Jewish nation
itself.Thirdly, we have the "G-D fearing" individual who seeks to
fulfill his Divine mission by living his life in accordance with the laws of the
Torah.If we fulfill our purpose as ambassadors of the Divine; if
the House of Aaron fulfills its Divine mandate; and if each of us individually
lives and acts with fear and awe of G-D, we are assured of Hashem’s aid and
protection.
16th of Tishrei, October 15th,
2008
As the children of Israel, we are truly blessed.The psalmist affirms this, "Blessed are you
for the Lord, the Maker of heaven and
earth (Psalm 115:15)."Note that the
psalmist does not say "Blessed are you from the Lord" which seems the more likely.Certainly we are given any number of
blessings from G-D, beginning with the gift of life.Our Divine gifts, our skills and talents, are
a blessing for G-D; used
productively, our gifts benefit and support the work that G-D wants mankind to
do on this earth.G-D
is the Maker of heaven and
earth.Not only has He created the
world, but He daily shapes and guides the ongoing development of His creation
wherein heaven and earth work together toward His goal.When we use our Divinely given skills and
talents in doing G-D’s work on earth, we are both a blessing
from and for Hashem.
On Chag HaSukkos, we spend much time and effort in order to properly perform the Mitzvos of Sukkah and the Four Minim. Many people may forget that there is another great Mitzvah on Sukkos, which is the Mitzvah to be b’simcha--in a state of happiness. In fact, Sukkos is known as “Zman Simchasenu--a time of bliss.”
The Sefer Pele Yoetz writes in the name of the Arizal that one who is truly joyful on Sukkos, and does not allow himself to be pained, is assured that he will have a good year and will merit constant joy. The Pele Yoetz writes that one can attain this level of joy by reflecting upon how fortunate he is to be so different from all other creations in the universe, by having the opportunity to be close to Hashem through the study of Torah and the performance of Mitzvos.
The Rambam at the end of Hilchos Lulav (8:15), explains that the euphoria we should experience on Sukkos is an inner joy which is rooted in the depths of the heart: “The joy that a person should experience in doing a Mitzvah and in his love of Hashem who so commanded is a great Avodah; and one who does not allow himself to feel this joy [does not follow the Torah’s directive] to be joyful and good of heart…and the only true greatness and honor is to rejoice before Hashem, as Dovid HaMelech did in dancing before the Aron HaKodesh...”
The Simcha we experience on Sukkos is an anomaly to the rest of the world, which equates joy with fun. Our happiness is “Yismichu B’Malchusicha”--the joy of our soul in its closeness to Hashem and in our ruchniyus--tangibly experiencing a sublime, inspiring, spiritual purpose in life!
Special Note Two: We present below seven important points (for the seven days of Sukkos) which relate to properly celebrating the Chag:
1. The Elef HaMogen (in the Sefer Mateh Ephraim (626:18) writes that **every minute** that one spends in the Sukkah is a separate Mitzvas Asei M’Dioraisa. (See also Yesod V’Shoresh HoAvoda for a moving discussion as to how much one should treasure his moments in the Sukkah.)
2. Chazal (Yalkut Shimoni to VaYikrah 23:42) teach that one who fulfills the Mitzvah of Sukkah in Olam HaZeh will be protected by the Sukkah of Hashem in Olam Haba. Even in this world, the Shem M’Shmuel writes in the name of his father, the Avnei Nezer, that because of the protective power of the Sukkah, one need not recite the entire Krias Shema Al HaMitah when sleeping in the Sukkah, but only the first Parsha of Shema and HaMapil. [This ruling of the Avnei Nezer is not brought in Shulchan Aruch, but gives us a better appreciation of what we may not necessarily see with our eyes in the Sukkah.]
3. A boy above the age of five or six is required to eat all those foods in the Sukkah that his father would be required to eat in the Sukkah (Shulchan Aruch, Orach Chaim (640:2).
4. One should not purchase any of the Four Minim (including the Aravos on Erev Yom Tov) from a child under Bar Mitzvah, as he is not capable of effecting a halachically-valid transaction.
5. The spine of the Lulav (the shadra), and not the Lulav itself, must be at least sixteen inches, and must be one tefach (four inches) more than the Hadassim and Aravos when tied together (Shulchan Aruch, Orach Chaim 650:2). Many people think that only the Lulav need be taller, but actually it is the spine of the Lulav that must extend so that the Hadassim and Aravos must stop four inches BELOW the lowermost point of the shadra--which is the point at which the centermost branch last splits.
6. When one enters the Sukkah to eat a Seudah, he should invite the Ushpizin verbally--for if he does not invite them, they do not come. The Ushpizin will also not come if money is not set aside for the poor for Sukkos (Yesod V’Shoresh HaAvodah 11:13; see also the Shla HaKadosh, Mesechtas Sukkah). We note that the Kitzur Shulchan Aruch writes that it is a special Mitzvah to give Tzedaka on Erev Sukkos.
7. The Mishna Berura writes that because of the great Kedusha of the Sukkah, one must be especially careful not to engage in forbidden talk, and try not to engage in mundane chatter (Shulchan Aruch, Orach Chaim, 639, Mishna Berura, Seif Katan 2). One should look around the Sukkah from time to time and remind himself that he is engulfed in a Mitzvah like no other time during the year!
(Rchilut=reporting to
someone what others have done or spoken against them)
Monday -Erev
Sukkot (14th of Tishrei)
Lesson 1 -Recap If you were told
someone acted or spoke against you and you personally observed circumstantial
evidence that backs up the claim - you ARE allowed to believe it. Only if the
following 4 conditions are met:
Lesson 2 Condition A: There is
no way to judge the person favorably... there could be no possible explanation
to the circumstantial evidence you are seeing.
Tuesday -Sukkot
Day 1 (15th of Tishrei)
Lesson 1 Condition B: What you have
seen must actually be very close in detail to what you have
heard
Lesson 2 Condition C: You must witness the circumstantial
evidence yourself. Hearing it from others is not
sufficient
Wednesday - Sukkot Day 2 (16th of Tishrei)
Lesson 1 Condition D: It must be
necessary for you to know the information for practical reasons. Otherwise you
are not even allowed to listen to the narrative.
Lesson 2 If
the above 4 conditions are met, you are allowed to believe rchilut that you have
heard. However, even if you have witnessed the circumstantial evidence, you are
not allowed to repeat it to others.
Rchilut =
Reporting to someone what others have done or spoken against
them
Lesson 1 It is considered rchilut to go tell your parents
what others have said about them, even if you are just venting or irritated that
someone maligned your parents. i.e. "its disgusting what those neighbors said
about your parenting skills, they don’t know what they are talking
about!!!" Lesson 2 Many people don’t realize that you are not
allowed to speak rchilut about a child. If you see two kids fighting, and you
tell one parent that the other kid hit their kid, it can be considered rchilut.
It can cause disputes between the children and both families. You are only
allowed to relate the incidence for a constructive purpose
Our experience of G-D is rooted in our history.We do not know Hashem as a mere abstraction,
or through philosophical ruminations.Jewish history is the narrative of Hashem’s presence in our lives."And You, O G-D, were my king of old, who
performed acts of salvation in the midst of the earth (Psalm 74:12)."Hashem is the "king of old", with whom we
are intimately familiar.His salvations
are "in the midst of the earth", in fall view of the earth’s inhabitants.Our challenge is to be able to view these
salvations, to see the glory of G-D in the natural world.The psalmist assists us by listing the great
acts of salvation performed by Hashem at the time of the exodus from Egypt.When we recall the redemption of Egypt, we
are encouraged to persevere in our faith.Just as He redeemed us then, so too shall Hashem redeem us now.
(Rchliut = Reporting to
someone what others have done or spoken against them)
Friday - 18th of
Tishrei Lesson 1 A parent grows terribly upset if someone defames
their child. When we speak lashon hora about a fellow Jew, we are defaming G-ds
Children.
Lesson 2 If you tell someones relatives rchilut
(that someone did or said something about their family member) it is considered
rchilut, since it will undoubtedly cause them to dislike the other
person.
Shabbat - 19th of Tishrei -- examples of
Rchilut
Lesson 1 "Mr. X said that your brother does bad repair
work"
Lesson 2"Do you know that he called your father a
crook?"
In Psalm 74, the psalmist makes a puzzling request: "Do not deliver the life
of Your turtledove to the wild beast. Do not forget the life of
Your poor (v. 19)." To whom is the psalmist referring?
The Da’at Mikra explains that the "turtledove" is a reference to the
children of Israel, while the "wild beast" alludes to their enemies.
The psalmist asks that Hashem not allow the wild beast to destroy the
turtledove, that the wicked not be permitted to eliminate the Jewish
nation. The psalmist elaborates further by asking that G-D not
forget the life of His poor. The poor of Hashem are the children
of Israel, who are afflicted. We need Hashem to attend to our
lives, to the minutiae that constitute our daily struggle. With
Hashem’s attention and sustenance, we can and will survive.
19th of Tishrei, October 18, 2008
When in distress, we are comforted by the fact that G-D has
promised that He will sustain us through the ages and redeem us. In fact, we frequently remind Hashem of the
covenant that He has made with us: "Look upon Your covenant, for the dark places
of the earth are filled with habitations of violence (v. 20)." The very fact of worldwide violence and
widespread corruption necessitates Hashem’s active intervention. When the earth is replete with evil, only
G-D can effectively intervene. Humans
are limited by the sheer scope and prevalence of wickedness. The psalmist therefore appeals to G-D asking
that He review His covenant, remembering that which He has promised to His
nation. In addition, he requests that
Hashem look upon the members of the covenant, seeing us as individuals in need
of His assistance. At this time, we too
address G-D; we seek the fulfillment of His covenant and the realization of our
redemption.
Rchilut = Reporting to someone what others have done or spoken against them.
Lesson 1 If John telling you in the presence of a group
that someone spoke or acted against you, you are still not allowed to
believe it. If no practical/constructive (i.e. preventing yourself from
harm) benefits can be gained by knowing the information, you must
ignore what was said.
Lesson 2 You are not allowed to believe rchilut, even if
it was related to you in the presence of the person who supposedly
spoke against you and s/he remains silent. The silence can be ascribed
to factors other than guilt, i.e. desire to avoid dispute.
Rchilut =
Reporting to someone what others have said or done against
them.
Lesson 1 If you have suffered a large financial setback
or the loss of your job, and a certain person is pointed out to you as the one
responsible, you are not allowed to accept this accusation as absolute truth.
You are only allowed to be on guard to prevent further loss.
Lesson
2 If someone pointed out to you the person who supposedly cost you your
job, you are not allowed to believe it, even if the person is silent. The
silence cannot be considered proof. Maybe the person isn’t speaking up because
s/he knows s/he wont be believed or is silent so as not to embarrass someone
else.
Psalm 73 communicates an important message for all of us: "A
Psalm of Assaf: Yet G-D [Elokim] is
nothing but good to Israel, to such as are cleansed in heart (Psalm 73:1)."Hashem is always good, even when
circumstances would suggest otherwise.Even when Hashem interacts with us as Elokim, in His stern and judging role, He is good.As the children of Israel, we have a
responsibility to conduct our lives as good and moral individuals.In our capacity as ambassadors of Hashem to
the world, we are always the recipients of G-D's goodness.Hashem rewards those who are "cleansed in
heart", not the pure of heart.Rav
Hirsch explains that the "cleansed of heart" refers to those individuals who
work at self-improvement, whose purity of heart is the result of their own
efforts.Those individuals whose focus
is self-development see all of Hashem's actions as in their own best interest,
and therefore good.
Instead of sending out a regular lesson as i know people are busy and looking
for inspiration, I am attaching the letter from Rebbetzin Kanievski about the
importance of Shmirat Halashon.
I would also like to personally disclose
that in my own family, since we have started to learn these lessons, we have
seen tremendous changes in our awareness of the importance of speech. I realized
last week also that since my family has started learning (right after pesach) we
have had three engagements/weddings and many other beautiful blessings. As Rabbi
Segal from Manchester writes: "Never did I see a person who learned 2 Halachot
of Shemirat Halashon every day and didn’t see salvation from above, whether in
children, shidduch, good health, parnasa or bringing up the children".
As many of you have told me over the past few months, learning how
important and powerful speech could be, and taking measures to ensure we speak
constructively, really opens people up to see things differently. There is a
very famous quote used in social work that states "I learn what i believe when i
hear myself speak". This is so accurate. By how we speak, we can choose how we
see people, how we approach people, and how willing we are to look at things in
a positive light. We all know personal examples of having our views changed
about someone or something because of how someone else spoke about the person.
Right?
As many of you know,Yom Kippur is not about regret or self pity,
rather it is our opportunity to stand before our Creator, to ask for and look
forward to a beautiful future. In the merit of this learning, may all of you be
blessed to have all your thoughts, prayers, and wishes answered for the good on
this amazing powerful and holy day. May you merit a long happy healthy year
with inner peace, blessing, success, health, happiness, and may all of you merit
to fulfill your true potential in this world without any pain or
suffering.
Here is the letter from Rebbetzin Kanievsky:
The
situation in Eretz Yisrael is very difficult. We are suffering terrible
losses, many orphans and widows from different diseases. My husband, Reb Chaim,
was asked what could be the reason for all these tragedies. The Rabbi opened
a Gemara and said it’s because of foul language. How can we correct ourselves?
Only by watching what we say. I read an article written by Rabbi Segal from
Manchester who writes:
"Never did I see a person who learned 2 Halachot
of Shemirat Halashon every day and didn’t see salvation from above, whether in
children, shidduch, good health, parnasa or bringing up the children. He had
promised that whoever will learn the Chafetz Hayim, he will be his defender in
Heaven. "And we witnessed miracles that happened to people who took upon
themselves two Halachot every day and saw Yeshuot. While I was reading the
article a woman walked in crying and said she has a number of aging daughters
that are still not married. I showed her the article and immediately she said
she will learn two Halachot of Shemirat Halashon every day. Within three days
one daughter got engaged. Two months later her second daughter and ba"h this
woman saw many Yeshuot. Like her, hundreds of girls who took upon themselves the
Shemirat Halashon got married. A different story is about a woman who came to
us about a year agowith great sorrow saying that she’d been married for 20 years
and shedid not have children. I advised her to learn two Halchot every day and
B"H she conceived and now has a month old baby boy. And another story: A
few weeks ago a woman came to me, broken and crying, and said that her mother is
in the hospital with a growing tumor. She asked what she could take upon herself
to help. Again, I advised that the entire family learn two Halachot of Shemirat
Halashon every day. Two days later she returned and asked of me to tell her
story and the miracle that happened. She said that the entire family gathered
and decided to learn two Halachot daily and two days later they received a phone
call from the hospital saying to come and pick up the mother, the tumor is gone
and she is in good health. I hear many miracles such as these. And now, we
should all take upon ourselves, bli neder, to learn two Halachot of Shemirat
Halashon every day and pray with great kavana. A prayer that comes from the
heart through a holy mouth is immediately accepted by Boreh-Olam and prevents
many troubles and tragedies and brings Yeshua to the world. In the future, each
one of us will be shown how many wonderful doings, how many people we saved. And
thanks to you, my dear righteous women and girls, we will have the Zechut to
bring Mashiah Tzidkeinu soon in our days. Yehi Ratzon that Hashem will
fulfill all of your wishes for the best, Batsheva Kanyevsky
As we approach Yom Kippur, we are intensely aware of the
significance of the day, and what it portends.In our fear and trepidation, it is easy to forget Hashem’s mercies.Psalm 107 reminds us that Hashem shows His
mercy in the lives of individuals, and His kindness is displayed in a myriad of
ways.Therefore, the psalm begins: "Give
thanks to G-D for He is good, that His loving-kindness endures forever.Those redeemed by Hashem shall say it, those
whom He will have redeemed from the hand of the oppressor. (v. 1-2)."Only the Jewish people, who will one day
experience Hashem’s deliverance, can affirm the truth of this statement.Our liberation and salvation will mark the
dawning of the deliverance of all of mankind.Even in our current situation, Hashem’s mercy is already present.It only requires that we take a closer look
at our circumstances to identify the instances of Hashem’s loving-kindness.
The Talmud (Avodah Zarah 5) names David as the greatest Baal Teshuva, the quintessential penitent.What was it that characterized David as such?Within his family, David was viewed as the least important, demeaned by his own father.Even Samuel, who appointed him at G-D’s behest, had reservations about David’s worthiness to be king.But David, himself, understood that in order to repent, man must consider himself to be worthy.He must see the seeds of greatness within himself, and struggle to realize his potential.The true Baal Teshuva, penitent, must not be trapped by his past mistakes or demoralized by his meager beginnings.He must instead move forward into the future, recognizing that change is not only possible but likely.The cynics, who mock all attempts at human growth, are the adversaries of repentance.In their thinking, man is no more than the sum of his genetic makeup and his environment.Therefore, David begins the book of Psalms with the following advice: "Happy is the man who does not walk in the counsel of the wicked, and does not stand in the way of sinners, and does not sit in the seat of the scornful."Those who sit with the scornful shall not find their way back to Hashem.
Important Numbers
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