Lesson 1 If you hear a child talking negatively about a teacher, it is important to stop them. Teach the child that if the teacher bothered them personally or did something that was wrong or inappropriate, then they should come to the parent privately to discuss.
Lesson 2 If there is an issue to be discussed about a teacher/rebbe, it should not be done in front of other children or adults - rather, only with the person who can help them address the issue constructively.
Shabbat - 3 Heshvan
Lesson 1 Talking about another Jew in a manner which can cause them shame (even thought it is not degrading) is lashon hora.
Lesson 2 - an example of the above lesson - Revealing that someone does not excel in certain areas or performs tasks poorly is lashon hora. This applies even if many people (including yourself) do not excel in this area. Ex: "did you hear the song she sang? it was so off tone!" "did you read the article s/he wrote? it was not written well at all"
Mishnah Berurah, siman Raish -cuf - tet, 2 halachas, both very
interesting. The first sif is about the rainbow. And I quote, the Mechaber :
" When one sees a rainbow, he should say. Baruch ata ... ha-olam who
remembers the covenant,is believed in his covenant, and establishes his word."
the Mishnah Berurah will explain, you can look inside for yourself for the
intention one is meant to have when they say these words.
Alef in the Mishnah Berurah ;" Its not worthwhile to tell your friend
that there is a rainbow, because of "moitzy dibah" Now moitzy dibah is a kind
of lashon Hora, slander, But when you tell your friend that there is a
rainbow, what is the lashon hora that you are saying. I think the answer is in
sif katan dalet. And I quote the Chofetz Chaim " that is to say, that I will not
Yavirenu, even though there are many reshayim (evil people) Yavirenu - I will
not go over my word , (and even though there are wicked people in the world now,
and the world might deserve to be destroyed) I will not destroy the
world.
So that I think is the answer to what the moitzy dibah is. If you tell
your friend that there is a rainbow in the sky. You are telling him that Hashem
would destroy the world now today because of the bad people that there are in
the world,and only because of the oath that he made he is not doing it.
And if you look in the Biyur Halacha, - Ha Ro-eh Ha keshet, it says an
interesting thing. It is not written anywhere what the measurement of the
rainbow needed to be seen in order to say the blessing. In other words,
perhaps you would think that one needs to see the entire 1/2 circle. Or at least
a1/4 circle. the Chofetz Chaim comes to tell us, I think, that even a small
amount of the rainbow, as seen in the picture I am sending with this letter, is
enough. I looked in the Piske Tshuva, and it says, safec Brucha le Hakale, - In other
words, and I spoke to a few people about this and it seems pretty
strait forward. When you see a rainbow. You should not say the Brucha unless you
see the the full half circle. Consult your Rav on how to be nohag today. By the way the next day, we saw a full total rainbow - stretching from
Jerusalem to beyond the mountains of Jordan. I live in Rainbow country , and
when it rains, its rainbow time. However, you have to very very careful because
the Mishnah Berurah also tells us not to stare at the rainbow, but to look at it
and say the blessing. And if you do stare at it , G-d forbid, it could weaken
ones’ eyesight.
"We give thanks to you. O G-D. We give thanks, for Your name is
near. Men tell of Your wondrous works (Psalm 75:2)."
We thank Hashem for a multitude of gifts, for the daily blessings He
showers upon us. In this verse, the psalmist thanks Hashem whose
name is close. In Biblical poetry, Hashem’s name is often used in
place of G-D Himself. Therefore, Assaf is acknowledging and
celebrating the very nearness of G-D, reiterating the closing thought of Psalm
73, "And as for me, the nearness of G-D is good (v. 28)." Alternatively, the verse may
be understood as linking two statements of thanksgiving: "We give thanks to You,
and Your name is near to us." This parallels the verse in
Devarim: "For what nation is so great, that has G-D so near to
them, as the Lord our G-D is in all things
for which we call upon Him (4:7)." It is because of
the very closeness and accessibility of our G-D that men tell of His wondrous
works.
It is considered
lashon hora for children to speak negatively about their teachers. i.e. "My
teacher is so inconsiderate, she gives way too much homework. Doesn’t she
realize how much work we have in our other classes?" or "My rebbe embarrassed a
few boys in class today"
Lesson 2
Just as it is lashon hora for
kids to speak negatively about their teachers, the same applies to
imitating them or making facial expressions implying
negativity.
*(Lashon Hora = reporting something negative about
someone else that is TRUE)
Lesson 1 People
often think its okay to ridicule Torah Speeches. However, even if the speech was
bad or content was simple... it is considered Lashon hara to mock or ridicule
the speaker. Our opinion is subjective. Even if you didn’t like what was said -
others may have. We can ruin the potential great influence the speaker can have
on someone else.
Lesson 2 If
you are sincerely interested in having lectures at higher/different standards -
speak privately and modestly to the speaker. You are permitted to argue or
discuss points that are unclear, but it has to be done
respectfully
Lashon Hora = Saying a derogatory/negative statement
about someone else that is TRUE
Talking negatively about a Rav or his decision is Lashon Hora (unless
it is for a constructive purpose). When we degrade a rav - aside from the
personal impact, we are also causing him to lose his authority. Because of what
we say, people may not value the Rav’s words and can have a tremendous negative
ripple effect.
Lesson 2
Talking negatively about a respected
person is lashon hora. Therefore, parents are not allowed to talk badly about
their children’s teachers. This is unfortunately something that happens at
P.T.A. and school functions. ex:"my daughter said her teacher has been so boring
lately" or "what did you think of your sons’ teacher? i think she is too
strict". Legitimate concerns affecting the welfare of the child should be
expressed directly to the teacher.
"You guided me with Your counsel, and You led me after Your
glory (Psalm 73:24)." The psalmist
acknowledges that he has been the continual recipient of Hashem’s guidance. Even when he has struggled with his faith,
Hashem has given him good advice for the result of his doubts has been the
strengthening of his beliefs. The
psalmist affirms his conviction that after his life-humbling experiences, Hashem
will grant him glory.
The psalmist says of Hashem, "You open Your hand, and satisfy the desire of every living thing." We can readily understand this verse as speaking of Hashem’s extension of Himself in serving the needs of all His creations. Why, however, the use of the expression- "open hand"? Rabbi Weiman explains that a closed hand gives the impression of uniformity; all fingers appear to be the same length and size. With an open hand, however, individual differences are highlighted. The verse therefore teaches that Hashem differentially attends to all of His creations, acknowledging and meeting each one’s particular needs and desires.
Lesson 1 - Speaking Lashon Hora to Hashem(God) - update We said before that reporting negatively about Jewish people (individually or collectively) to Gd can be considered tattletaling and can be lashon hora. This can often be done as a form of venting. When we need to vent or have an issue to work out, there are conditions that allow us to speak to one person to do so for a constructive purpose. Confiding in Gd is something that we are allowed to do if it is not just complaining or tattletaling, but is rather done constructively and purposefully. For example, instead of saying "Dear Gd my neighbor is horrible and mean can you get rid of her please", it would be constructive to use a different approach and say "Dear Gd, i have been having a very difficult time with my neighbor, please give ME the strength to be able to deal with it, or please help HER deal with her own issues so she could be happier". There is a very important quote that say something to the effect of "who is a strong person, someone who can turn an enemy into a friend". That is constructive.
Lesson 2 - another example of speaking of past negative traits (something that is Lashon Hora) Parents often speak this way about their children unintentionally by saying things like: " my daughter now takes care of herself,she’s not sloppy like she used to".
What an awesome task! During the twelve months of the great flood Noah dutifully fed all the thousands of animals that were housed in the ark. Each day he fed the bears, hippos, crocodiles, kangaroos, cows, and gazelles, etc. This great responsibility required Noah to devote most of his time and energy to caring for the fowl, fish, and beasts.
Noah fulfilled his caretaker role with great mercy, dedication, and sacrifice. He made sure that each species received its required food on a precise schedule.
Only once during this intense period of service, was Noah a bit lax. Specifically, one day he was late in feeding the lion. The grouchy lion struck out at Noah and injured him with his powerful paw.
Yet, this is hard to understand! Is it any wonder that after such an intense and dangerous effort he ran late on one occasion? In light of all of his kindness and dedication to feed all of HaShem’s creations, why didn’t HaShem protect him?
aShem shows continuous mercy and goodness to all of His creations. Our Sages encourage us to emulate HaShem, "Just as HaShem is merciful and kind, so too, you should also be merciful and kind." Any deficiency in showing mercy to HaShem’s creations is a spiritual imperfection. Therefore, Noah’s slight flaw in mercy rendered him vulnerable to the lion’s anger.
Of course, we are not on the level of Noah. However, this incident highlights the great importance of acting with mercy and kindness. May we be inspired to show compassion, sensitivity, and care to all of HaShem’s creations. In turn, HaShem will care for us with abundant and continuous mercy, love, and care. [Based on Da’as Torah of Rav Yerucham of Mir]
TODAY: Act compassionately and kindly to a family member or friend.
The psalmist says of Hashem, "You set all the borders of the earth. You made summer and winter (Psalm 74:17)." Time and space are two of the central organizing principles of the universe. Our lives are shaped by our geographical location; the seasons define our tasks and activities. But time and space are not of our own choosing. It is G-D who sets all the borders of the earth. Hashem sets the borders of all the different parts of the earth, separating land and water, valleys and mountains, arable and arid land. Furthermore, Hashem controls time, changing the seasons over the course of the year. G-D makes the hot season, summer, and follows it with its opposite season, winter. Our times and spaces are in Hashem’s hands. What is in our hands is the ability to perceive G-D’s control and the willingness to invest our times and spaces with holiness.
It is considered lashon hora to talk about someones past negative traits. This applies even if you are trying to complement them or say in a positive way how much the person has changed for the better. Example: "Look how far she’s come. Do you know how she used to dress two years ago?"
Lesson 2
When would it be permitted to discuss negative traits? If we are doing it for a constructive purpose - specifically educating/protecting your children or students. (all the laws of speaking for a constructive purpose apply.
"Let not the oppressed turn back in shame, let the poor and destitute praise
Your name (Psalm 74:21)." The experience of the oppressed has
taught him to anticipate rejection, to retreat before being shamed.
The poor, the destitute and the oppressed are particularly vulnerable in
the face of their superiors, expecting dismissive treatment. The
psalmist, knowing of Hashem’s exceeding grandeur and graciousness, requests that
Hashem preserve the dignity of the oppressed. Since Hashem
determines who is oppressed and who is elevated, no shame attaches.
All of Hashem’s creations, poor and rich alike, praise His name.
It is in our common humanity that we serve Hashem best and honor Him
most.
6th of Tishrei, October 25, 2008
Assaf describes himself as a senseless individual: "and I was senseless and
knowing nothing, like a [mindless] beast was I with You; still, I was always
loyal to You, You grasped my right hand (Psalm 73:22-23)." Man
must know the limits of his own intellect; his cognitive ability is not the sole
arbiter of truth. No matter man’s capacity, his intellectual
gifts pale in comparison to G-D’s omniscience. Therefore, it is
man’s job to use his gifts and abilities in the service of G-D. In
the absence of that recognition, man comes to worship himself, viewing himself
as the ultimate decider and definer of truth. The believing,
thinking individual is perennially loyal to Hashem. In return, G-D
takes him by the hand and supports him on his journey through life.
(Lashon Hora =relating something negative about someone else that is TRUE)
Friday - 25th of Tishrei
Lesson 1 It is considered lashon hora to report that someone else spoke lashon hora. Ex: "My mom told all her friends how annoyed she was with our neighbor". This portrays the mom in a negative light.
Lesson 2 It is considered lashon hora to reveal that someone did not act kindly. Ex: "I can’t believe that Mrs. X did not want to host the guests for the weekend retreat". or "I was shocked that the people in that town didn’t give me more charity when we came collecting".
Shabbat - 26th of Tishrei
Lesson 1 Although we are allowed to voice disapproval of a general behavior (For a constructive purpose), if we mention this in connection with a particular person or group then it is considered lashon hora. For example, "That woman brought all her 15 kids to the bar mitzvah, i think that is inappropriate to do such a thing, they took up all the space.
Lesson 2 If you state someone elses disapproval about a general behavior, it is still lashon hora. For example: "my friend doesn’t approve of the way i was raised. She says my parents didn’t give me enough attention". This comment portrays the parents in a negative light.
Psalm 73 grapples with the eternal dilemma of the wicked prospering while the righteous suffer. The psalmist highlights the privileged lives of the wicked, "Among the toil of lowly men they are not, and they are not smitten by pain like other men (v. 5)." The wicked are a class apart, spared hard labor and free of pain. Their special status results in their hubris. "Therefore pride is the ornament around their necks; their form enwraps itself in violence (v. 6)." Pain is an important teacher; it focuses our attention and tempers our self-absorption. The working individual makes the connection between effort expended and the attendant result. He learns to earn his keep. The wicked individual, who neither toils nor suffers, is impervious to the concerns of others. He is proud, arrogant and assured of his uniqueness. He answers to no one, neither G-D nor his fellow man. Consequently, he "enwraps himself" in violence; he takes what he wants at his will. It is only when the psalmist looks to their end, when he sees what their actions have wrought that he makes peace with their apparently untroubled lives. "And when I reflected to understand this, it was iniquity in my eyes, until I came to the sanctuaries of G-D, and contemplated their end. Only on slippery places do You set them, You cast them down into destruction. How they have become desolate in an instant! They came to an end, they were consumed through bewildering terrors (v. 16-19)." It is only when one sees clear to the end of their story that one realizes that they are indeed punished.
Lesson 1 Just as we are not allowed to reveal that someone did something wrong, we are also not allowed to discuss peoples bad character traits i.e. strong temper, lazy nature, stinginess... For example "My grandmother was a very nervous mother because she experienced many hardships in her life"
Lesson 2 It is considered lashon hora to reveal that someone lost their temper, even if it is said as a "by the way" type of comment"... like "the secretary yelled at me for bothering my daughter..."
How is it that we seal our covenant with Hashem and His Torah? "Moshe took half the blood and placed it in basins, and half the blood he threw upon the altar. He took the Book of the Covenant and read it in earshot of the people and they said, "Everything that Hashem has said, we will do and we will obey!" Moshe took the blood and threw it upon the people, and he said, "Behold the blood of the covenant that Hashem sealed with you concerning all these matters (Exodus 24:6-8)." Rashi comments that the covenant was sealed with a sacrificial offering. The psalmist makes reference to this: "Gather unto Me My devout ones, sealers of My covenant through sacrifice (Psalm 50:3)." Now, in the absence of the Beit HaMikdash, we are the sacrifices that seal our commitment to Hashem. Through the exiles, Jews have sacrificed their lives and the lives of their families rather than deny Hashem and His Torah. It is our willingness to sacrifice all that is precious to us that invests our lives with holiness and purpose.
23rd of Tishrei, October 22, 2008
In Psalm 74, the psalmist teaches us how the contemplation of our exile and the destruction of the Beit HaMikdash can strengthen us. The very fact of our "hitting rock bottom" imbues Assaf with the hope and conviction that the crisis will pass and the redemption come into being. Assaf therefore addresses Hashem, demanding that He consider the enemies’ actions and statements. "Remember this! The enemy has insulted the Lord, and a people of amoral men has blasphemed Your Name (v. 18)." Rav Hirsch explains that it is not that the enemy curses G-D in general, but that he attacks the G-D of the Jews in particular. "He blasphemes G-D as Judaism conceives Him to be, the Leader and Guide of human history, Who brings about man’s future and his eventual salvation before which all violence, wrong and immorality must vanish." Assaf asks Hashem to consider the impact of allowing such amoral individuals to triumph. Will not Hashem’s own cause be weakened when we who are His nation are defeated?
Lesson
1 Speaking lashon hora about someone in front of them is very serious,
even if you are mentioning their faults to criticize them constructively.
Corrective comments should be delivered privately. Offending someone in public
causes humiliation and mortification and is lashon hora.
Lesson 2 One is not allowed to say lashon
hora even as a joke. - even if its said without hatred and without the intention
of hurting/degrading the person. saying "its just a joke" doesn’t change its
status.
"Your enemies roared in the midst of Your meeting place. They set up their signs for signs. Let it be known how they swung their axes upward in a thicket of
trees (Psalm 74:4-5)." What is it that
Assaf wants known? The Da’at Mikra
explains that this is a prayer: "Please Hashem, let the actions of Your enemies
be known, seen and noted by You. This is
the enemy that destroyed Your sanctuary, swinging their axes like
woodcutters." Assaf wants Hashem to be
ever mindful of the contempt evinced by His enemies who treat His holy place
with disdain. Alternatively, Assaf may
be alluding to the cry of the enemies expressed in the previous verse. These enemies have boldly proclaimed their
actions, loudly stating that they have wielded their axes and destroyed G-D’s
meeting place. Assaf requests that
Hashem redeem His honor, and punish His enemies accordingly.
"The day is Yours, the night also is Yours. You
established the light and the sun (Psalm 74:16)." How is it that
two opposite states can be the work of one creator? The psalmist
affirms that the day and the night are both G-D’s
creation. Hashem transcends all human limitations, capable of
creating light and darkness. By emphasizing Hashem’s creation of
light and darkness, we affirm the singularity of our Creator who is omnipotent
and limitless. The psalmist goes on to state that G-D has
established the lights and the sun. This is a reference to the
fourth day of creation: "And G-D made the two great lights, the greater light to
rule the day, and the lesser light to rule the night (Bereishit
1:16)." We too are Hashem’s creations, and like the sun and moon shall
endure.
Important Numbers
![Blog Image: Tehillim[1].jpg](Local/blogimages/Tehillim[1].jpg)
