Todays eMussar Lesson 12th Av 5769

 

Todays eMussar Lesson

eMussar – The Wisdom of Personal Growth
A daily inspirational, concise idea, with a suggested action.

Today 12th Av, 5769 – eMussar Lesson –
The Humble Prayer of Moshe

PARSHA INSIGHTS\THE SAGES OF MUSSAR

When Moshe prayed to be allowed to enter the land of Israel, he did not base his pleas on his merits. Rather, he asked for a “free gift”. Yet, a gift, by definition, is free. If so, what message is conveyed in the phraseology a “free gift”?

There are various categories of remuneration and compensation. Payment is an obligation that rests upon an employer to pay his employee. Reward, on the other hand, implies a non-mandatory payment. For instance, if someone returns a wallet that he found, it would be a nice gesture for the owner to reward him for his kind efforts. However, he is under no liability to compensate the finder because the finder voluntarily returned the wallet.

In addition, an employee has no claim to any remuneration beyond his fixed salary. For instance, when a general wins a war, there is no obligation on the king to pay him more than his predetermined salary. On the other hand, if he loses the war, he might be reprimanded by the king for inefficiency. If the king is pleased with his general’s daring victory he might want to give him a gift as a token of appreciation. While in times of peace, when the general does not actively fight a war, a gift from the king would be undeserved or a “free gift”.

In conclusion there are three categories of non-mandatory payment: 1) a reward for a voluntary good deed, 2) a gift as a bonus for doing exceptional work, 3) a free, undeserved gift.

Although Moshe was the greatest of all the Jews, he was the humblest man on the face of the earth. Despite all of his incomparable accomplishments, he considered himself devoid of merits. Therefore, he asked HaShem for a “free gift”. In Moshe’s humble perception of himself; he did not assume that he was entitled to any “reward” or “bonus”. The only thing he could hope for was a free gift from HaShem.

Our Sages teach us that humility is the most precious attribute. To consider oneself empty of merit before Hashem is the state of true humility. Let us follow in the footsteps of our master and teacher, Moshe Rabenu and aspire to the path of humility.
[Based on the K’sav Sefer, Parshas Devarim]

TODAY: When you pray, ask HaShem to grant your request as a free gift.

By Rabbi Zvi Miller.

New Blog Post: MAINTAINING MUSSAR MODE

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Daily PiCK ME UPs 12th Av 5769

 

Daily “PiCK-ME-UPs” – 12th Av, 5769

Daily PiCK-ME-UPs the book

   

Difficulties Quote

Troubles

Troubles from outside awaken us to our complacency, which is after all, our greatest enemy, and destroys all that is good in our lives.

By: Rabbi Avraham Tzvi Schwartz of “Self-Growth.

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PiCK-ME-UPs:
Empower yourself, enjoy life!
Not just another book, but a series of lessons to change our lives, turning darkness to light, misery to joy, shame into dignity; giving us a sense of direction, that we may move through our days with enthusiasm and passion, turning each moment into a jewel, a treasure, and a source of great pleasure and enjoyment. Click here for more.

FREE INSPIRATIONAL POSTER – To download high resolution version, click here.

Please visit Rabbi Avraham Tzvi Schwartz’s blog at: Keep Smiling ~ Self-Wealth

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Shmiras Haloshon Yomi Day 72 To a Non-Jew

 

Shmiras Haloshon Yomi – 12 Av, 5769

Chofetz Chaim Heritage Foundation

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Shmiras Haloshon Yomi

12 Av, 5769

Day 72 – To a Non-Jew

SEFER CHOFETZ CHAIM – Laws of Loshon Hora 8:12

   At one time or another, we hear derogatory remarks about Jews. It is tragic enough when such remarks are made by Jews to Jewish listeners. Even more tragic is when they are told by Jews to co-workers, business associates, or others who are not Jewish. The subject of these remarks might be an individual Jew, a specific group of Jews, or Jews in general

   The Chofetz Chaim declares that to speak loshon hora about a Jew when the listener is a gentile is a much greater sin than when the listener is a Jew. One who is guilty of this sin “disgraces the honor of Israel and desecrates the Name of Heaven.”

   There is yet another reason for the particular severity of this sin. When one speaks loshon hora to a fellow Jew, there is a possibility that the listener will not be quick to accept the report as fact—especially if he is someone familiar with the laws of loshon hora. Gentiles, on the other hand, certainly do not have a predisposition towards judging Jews favorably. Upon hearing the derogatory report, the gentile will be quick to believe it and pass the information on to others.

   When a Jew denigrates other Jews in the presence of gentiles, he is, in essence, contradicting the purpose of his own existence. Our mission in this world as a people is to spread the honor of Hashem by serving as His representatives before the rest of the world. We say in Shema each day: “V’Ahavta es Hashem ElokechaAnd you shall love Hashem, your G-d (Devarim 6:4). Our Sages teach (Yoma 86a) that we demonstrate our love of Hashem by making His Name beloved in the eyes of others. When a Jew studies Torah, speaks pleasantly to people and deals honestly in business, then people say, “Praiseworthy is the father who taught him Torah; praiseworthy is the teacher who taught him Torah. See how beautiful and correct are his ways and deeds.”

   Thus the damage caused by relating loshon hora to gentiles goes far beyond loshon hora, which is devastating in itself. Instead of using his abilities to increase Hashem’s honor, the speaker has been guilty of chillul Hashem (desecration of Hashem’s Name).

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KESER SHEM TOV 12th Av, 5769

 

KESER SHEM TOV

The Baal Shem Tov Times

Anthology of the Teachings of the Baal Shem Tov

KST 33.

The Baal Shem Tov taught:

“A person should always be accustomed to say, ‘Everything that G-d does is for the best’,”1 as did Rabbi Akiba, whereas Nachum Ish Gamzu would always say, “This too is for the good.”2

The Baal Shem Tov taught: Nachum said, “This too is for the good,” because he was able to actually transform the strict judgments at their source by finding some purposeful kindness in those specific judgments, and then everything was immediately transformed to an act of Divine kindness. The average person, though, who is unable to find the Divine kindness hidden in the source of judgment, should nevertheless always be accustomed to say in general, “Everything that G-d does is for the best,” even though he does not understand how this is true.

1Tractate Berakhoth 60b.
2Tractate Taanith 21a.

Translation and commentary by Rabbi Yehoshua Starrett.

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Daily Wisdom Portion of Kabbalah 12th Av 5769

 

Daily Wisdom Portion of Kabbalah – 12th Av, 5769

The Wisdom of Kabbalah

Quotes of prominent Kabbalists

Love thy neighbor as thyself

“Here before us is a clear law (Halacha), that in all 612 precepts and all the writings in the Torah there is none that is preferred to ‘love thy neighbor as thyself,’ because they only aim to interpret and allow us to observe the precept of loving our neighbor unreservedly.”

Baal HaSulam, “The Revelation of Godliness

Source:

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Todays Daf Yomi

 

RevachL'Daf

Today’s Daf Yomy – 12th Av, 5769

Today's Revach L'Daf Yomi

Summary of the Daf

1.  If someone claims that his friend owes him a hundred Zuz and his friend admits he owes fifty and regarding the other fifty he says he doesn’t know if he owes the money since he can’t swear a Shvuas Modeh b’Miktzas he must pay the other fifty.

2.  According to R. Nachman and R. Yochanan the Mishnah which states if someone borrows a cow for half a day and rents it for half or borrows it for one day and rents it for the next day and the owner claims that the cow died while it was being borrowed and the borrower says he doesn’t know he is Chayav to pay is only in a case when he borrowed two cows and they both died and the borrower admits that one of the cow died while it was being borrowed and he doesn’t know about the other one. read more[1]

3.  According to R. Nachman and R. Yochanan the third case of the Mishnah is in a case when the owner lent him two cows and rented him another and two of them died and the owner says the two borrowed cows died while the borrower admits one of the borrowed cows died and regarding the other one he says I don’t know and since he can’t swear he must pay.

4.  Rami Bar Chama holds that a Shomer is only Chayav to swear a Shvuas ha’Shomrim if he was given more than one item and he denied one item completely and the other item he claims was stolen or an Ones occurred. read more[2]

5.  According to Rami Bar Chama in the opinion of R. Nachman and R. Yochanan the renter in the first two cases of the Mishnah is only Chayav to pay when he says he doesn’t know if he was given three cows and in the third case of the Mishnah he is only Chayav if he was given four cows. read more[3]

6.  If the owner claims the borrowed cow died and the renter claims the rented cow died the borrower swears the rented cow died and he is Patur. read more[4]

7.  If the owner doesn’t know whether the borrowed or rented cow died and the renter also doesn’t know according to Sunchus who holds that money which is b’Safek is divided the renter must pay half. read more[5]

8.  If someone borrows a cow with the owner and he subsequently rents the same cow without the owner it is a Safek if he is Chayav for Geneivah and Aveidah. read more[6]

9.  If the answer to the previous question is that renting is an extension of borrowing it is a Safek if he first rents it with the owner and than he borrows it without the owner if the borrowing is extension of the renting. read more[7]

10.  If the answer to the previous question is that borrowing is not an extension of lending it is a Safek if he first borrows it with the owner lending his services and than he rents it without the owner and than he again borrows it if the second time he borrowed it is an extension of the first time and he is Patur or maybe since he rented it in the middle it is not an extension and he is Chayav. read more[8]

11.  If a lender sends a cow to the borrower with his son, servant or Shli’ach, or with the son, servant or Shli’ach of the borrower and it dies on the way the borrower is Patur.

12.  If the borrower requested that the cow be sent with the son, servant, or Shli’ach of the lender or of the borrower or the lender notified the borrower that he will be sending the cow and the borrower told him to send it if it dies on the way the borrower is Chayav. read more[9]

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[1] R. Nachman and R. Yochanan hold that when someone claims that his fiend owed him a hundred Zuz and the friend says he doesn’t know he is Patur from paying therefore if the owner claims that the cow died while it is being borrowed and the borrower say he doesn’t know he is Patur from paying and the Mishnah which states he is Chayav is only in a case where he was given two cows and he admits one of them dies while it was borrowed he is Chayav a Shvuas Modeh b’Miktzas and since he doesn’t know he can’t swear and therefore he must pay.

[2]According to Rami Bar Chama a Shomer must deny completely one of the claims, for example he says I already returned one of to you or I never borrowed it and regarding the other item he claims that it was stolen or lost if he was a Shomer Chinam or an Oness occurred if he was a Shomer Sachar only in that case he is Chayav a Shvuas ha’Shomrim and he swears that it was indeed stolen or lost and he is Patur.

[3]Since according to Rami Bar Chama he is only Chayav a Shvuas ha’Shomrim if he denies completely one of the claims and according to R. Nachman and R. Yochanan if he says he doesn’t know if the rented cow or borrowed cow died he is only Chayav to pay if he is Modeh b’Miktzas and he admits that one of the cows that died was the borrowed cow; consequently in the case of the Mishnah he must have received three cows; the owner claims all of them died while they were being borrowed and the borrower denies one claim completely claiming that he already returned it and he admits to a second claim that a borrowed cow did indeed die and regarding the third claim he says he doesn’t know if the cow died while it was being borrowed or while it was being rented only in that case he is Chayav a Shvuas ha’Shomrim and since he can’t swear he must pay. In the third case of the Mishnah he received four cows and the owner claimed the three borrowed cows died while the borrower denies one of the claims and he says he returned it and he admits that a second borrowed cow did indeed die and he says he didn’t know if a second cow that died was the borrowed or rented cow, since he can’t swear he must pay.

[4]Although the renter is not Chayav a Shvuas Modeh b’Miktzas since he did not admit to any Chiyuv, however he must swear a Gllgul Shvuah that the rented cow is the one that died because in any case he must swear that the rented cow died naturally and once he is Chayav a Shvuah he also must swear a Gilgul Shvuah that the rented one is the one that died and not the borrowed cow.

[5]According to the Rabanan who argue with Sumchus the renter swears that he doesn’t know and he is Patur because Ha’Motzi mi’Chavero Aluv ha’Rayah.

[6]The Safek is that maybe borrowing and renting are two separate acts and therefore even though he borrowed with the owner since he didn’t rent with the owner he is Chayav, or maybe renting is an extension of borrowing since they are both Chayav in Geneivah and Aveidah and therefore it is considered that he rented it with the owner and he is Patur.

[7]The Safek is that since a borrower is Chayav for Onsim and a renter is not it is two separate acts or maybe since both a borrower and a renter are Chayav in Geneivah and Aveidah even though a borrower is Chayav in Onsim and a renter is not the borrowing is an extension of the renting.

[8]It is also a Safek if he first rents it with the owner and than he borrows it without the owner and than he rents it again if the second rental is an extension of the first rental and he is Patur or maybe since he borrowed it in between it is not an extension of the first rental and he is Chayav.

[9]These Dinim apply in the reverse as well when the borrower is returning the cow to the owner. If he send the cow to the owner with his son servant or Shli’ach or with the son servant or Shli’ach of the owner and it dies on the way the borrower is Chayav, but if the owner told him to send it or the borrower notified the owner that he was sending it and the owner told him to go ahead and send it if it dies on the way the borrower is Patur.

Source: RevachL’Daf

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