|
Introduction The Tur begins the first law of his noted work “Arba Turim” with a quote of the Mishneh in Avos[1]. This Mishneh is a general description of the conduct a Jew is to emulate throughout his life. These matters to be listed are fundamental pillars in successful service of G-d which a Jew needs to imbue within his daily existence. It is for this reason that the Tur began the first section of his Daled Turim, which discusses the laws involved in a Jews daily conduct, with this statement, as prior to describing the details of one’s daily conduct one must first embed within himself the elementary skills needed to be successful in battling evil and performing good. The Shulchan Aruch of the Michaber, in contrast to the Tur, does not quote the entire[2] Mishneh and so follows the first edition of Shulchan Aruch Harav.[3] However in the second edition [Mahadurah Basra] Admur inserted this Halacha written by the Tur as the first Halacha in the Shulchan Aruch.
|
1. Attributes that one should emulate throughout his life: [4]
Rabbi Yehuda Ben Teima stated: One should be as bold as a leopard, as light as an eagle, as swift as a deer, and as strong as a lion in order to fulfill the will of your Father in Heaven. The following is the meaning of these attributes:[5]
A. Be as bold as a leopard: [6]
Not to let oneself be intimidated by scoffers: One should [be as bold as a leopard[7] and] not allow himself to get intimidated or embarrassed by those who scoff [at his service of G-d[8]].
Answering back to scoffers:[9] One should not answer brazenly[10] towards scoffers [which scoff at his divine service].[11]
|
Sparks of Chassidus In previous times, when persecution of Jews and Judaism was common, the Mesirus Nefesh in service of G-d was in the most literal sense, to give up one’s life to serve G-d. In current times where most Jews live in democratic countries which provide freedom of religion the Mesirus Nefesh required is on a different scale. One’s Mesirus Nefesh today involves not being affected by the words of scoffers and continuing his service of G-d despite the common public consensus which ridicules his method of life.[12] Moshe was humbled by our Mesirus Nefesh:[13] The Alter Rebbe taught that the humility of Moshe which surpassed the humility of all other people was mainly affected by his foreseeing the challenges that the Jews in the time of the footsteps of Moshiach would face and succeed. When he saw the Mesirus Nefesh in which the Jews at that time would serve Hashem against all the concealments and public ridicule he became humbled in his own service.
|
B. As light as an eagle: [14]
Control ones sight: One is to be as light as an eagle. This refers to ones sight, that one should close his eyes to avoid viewing evil. Just like the eagle changes his glance very swiftly when he flies across the heavens, so too one should swiftly close ones eyes when seeing evil.[15] Seeing evil is the beginning of sin, as the images which the eyes see is transformed into a desire of the heart which persuades one to sin.
Woman:[16] It is a Biblical prohibition to look at any part of a woman for the purpose of pleasure.
|
Sparks of Chassidus The dangers of forbidden sights
The Rebbe Rashab states the following message regarding the importance of Shemiras Eiynayim [guarding one’s eyes from seeing forbidden sights]:[17] Forbidden sights and glances is the cause of all matters of evil, as the Sages state that the eyes and heart are the two instigators of sin, as one who looks in the end will come to sin. It is known that the main feeling of pleasure is found in the sense of sight; hence explaining why a blind person does not have pleasure in any matter [and is considered like dead]. It is for this reason that sight arouses pleasure in oneself. This is visibly witnessed even amongst those that are very distanced from evil, that they are able to be aroused towards evil through sight. It captures them into a bucket of filth and leads them to the depths of immorality. Therefore every person who cares for his soul and desires to prevent it from falling into the pits of impurity is to control his sense of sight. Even if this matter is very difficult for him to control, he should arouse within himself a mighty and powerful will to overcome it, having the knowledge of its importance. If one does not control his sight all of his service is considered like naught as he will be unable to affect any true inner feeling of service of G-d, and on the contrary he will descend in a downwards spiral from his level of service. Therefore one must express within himself the strongest will power to overcome it. Ignore the scoffers: Even if doing so will make a mockery of himself in front of others he should pay them no attention. Is it not that with regards to material matters which relate to ones very life that one ignores the public opinion and acts in accordance to the way he is required to save himself? Certainly then one should do so with regards to spiritual matters which relate to the eternal life of the soul. The battle is only in the initial moments: The difficulty in controlling ones sight is in truth only on the onset of one’s efforts to take control of his past nature, however with time he will become accustomed to it and its difficulty will cease. Even a cold glance remains permanent within the soul: Even if one does not feel any conscious feeling or emotion upon glancing at forbidden sights, he should be aware that in truth the sight that he views penetrates to the essence of pleasure that is found in his soul and will eventually, Heaven forefend, erupt itself into his conscious mind. In fact it is for this reason that he is glancing at the forbidden image despite him having no conscious pleasure from doing so, as the essence of his animal soul is so involved within the sight that it is unable at the current moment to reveal the pleasure to the conscious mind.[18] In summary: “It is an obligation on every individual to overpower himself and control his sight and through doing so he will save his soul from evil and his service of Hashem will be appeasing and effect salvation within his soul”!
The eyes are considered blind for the moment of the forbidden glance:[19] “In answer to your question regarding the matter of Shemiras Eiynayim, it is understood that there is no place to write this in letters besides for the fact that there is no need to do so being that the matter is explained in the teachings of Chassidus. In general the importance of it can be understood from the saying of the Sages that a blind man is considered like he is dead and hence staring at a forbidden matter which is contrary to the purpose of existence of the eyes is considered a temporary blindness, Heaven save us, and even worse so. It is not necessary to lengthen on this obvious matter.”
|
C. As swift as a deer: [20]
Walk towards Mitzvos and good deeds: One is to be as swift as a deer. This means that one’s feet should only walk towards Mitzvos and good deeds.
D. As strong as a lion: [21]
Overcome one’s inclinations: One should be strong like a lion. The main character of might is found within the heart. This means that one is to overcome his inclination and prevail it just like a warrior subdues his enemy and wrestles him to the ground. Thus in the morning every person is required to strengthen himself like a lion and overcome his desire [to continue sleeping] by awaking some time prior to dawn as will be explained in the next chapter.
|
Bihatzneia Leches: The Rama[22] records “Vigam Bihatzneia Leches”, which literally means that one should also walk modestly. Some Mefarshim[23] explain this to mean that one is to act with fear of heaven even when in private.
The constant Mitzvos: The Poskim[24] enumerate a list of Mitzvos that one has the ability to constantly fulfill throughout the day being that they are not limited to any specific time, place or action. These are: 1. Belief in Hashem 2. Not to believe in the existence of any other G-d. 3. The unity of Hashem 4. Love of Hashem 5. Fear of Hashem 6. Not to swerve after one’s heart and eyes.
How many Mitzvos of the 613 Mitzvos do we keep today in exile?[25] Today in exile it is possible for us to keep 369 Mitzvos out of the 613 total numbers of commands. Within this number there are 99 commands that are obligatory in circumstances that one may never enter into throughout his life, and hence he may in fact never come to fulfill them. An example of such a command is the Mitzvah not to divorce one’s wife if he was Motzi Shem Ra, or not to delay the payment of a worker. It is possible that throughout one’s life he will never hire a worker or will never be Motzi Shem Ra on his wife. The total amount of Mitzvos applicable today which are a complete obligation upon all [men] is 270 Mitzvos, which includes 48 positive commands and 222 negative commands. This total number of 270 is hinted to in the verse “Ani Yeshana Velibi Er”, as Er is spelled out Reish Ayin which is 270.
|
[1] Avos 5:20
[2] He only makes mention of being strong like a lion to motivate one to awaken early. The other matters however were omitted.
[3] See next footnote.
[4] Mahadurah Basra 1:1 as writes Tur; omitted in Michaber; Rama; M”B
Ruling of Mahadurah Kama: In the first edition [Mahadurah Kama] Admur only mentions the matters of being like a lion to wake up early in the morning [1:1] and being like a leopard to not feel intimidated by scoffers [1:3]. The remaining matters of the Mishneh were omitted.
[5] As for the reason why the Sages stated to emulate the animals and did not simply state what one is to do, see Kuzari 3:5 that one is to find a lesson in service of G-d in all items that he is aware of. This follows a traditional teaching of the Baal Shem Tov [see Keser Shem Tov Miluim 223] that everything one hears or sees is a lesson in service of G-d. Perhaps for this reason the Sages taught us the fundamental services of G-d from the animals, in order to also emphasize the need to see everything in life as a message from G-d in how he is to be served.
[6] Basra 1:1; Kama 1:3; based on Tur brought in Rama 1:1
This is the first matter mentioned in the Mishneh being that it is a great component of service of G-d as at times one desires to do a Mitzvah and avoids doing so due to scoffers. [Tur] This is the foundation of all one’s service of G-d. [Toras Menachem 22 p. 38]
[7] Mahadurah Basra 1:1
[8] Mahadurah Kama 1:3; Lit. Az Kinemer.
[9] Mahadurah Kama ibid based on Beis Yosef; Ketzos Hashulchan 1 footnote 2
Mahadurah Basra: Admur omitted this Halacha in the second edition. Vetzaruch Iyun.
[10] Meaning one should not answer them in an ill mannered way. This implies that he may answer them in a polite method.
Answering back to Apikorsim: The Biur Halacha writes that Apikorsim which are coming to make changes in the status quo of Judaism, may be spoken to in a brazen manner if speaking to them politely does not affect them. One may conduct a full out war against them. Included in matters of Heresy are all matters that are opposed to Daas Torah. [Ketzos Hashulchan 1 footnote 2] To note however that while this was the path taken against the non-believers in previous generations, today society has changed and in majority of cases one accomplishes a lot more through respect and polite conversation than through offensive battles. This summarizes the focal point of the Chabad-Lubavitch movement of bringing Jews closer to Judaism through showing open love and acceptance to every Jew. Nevertheless when necessary the Rebbe promoted open battles against public matters that opposed Judaism although always differentiating between the people involved and their opinions.
[11] As doing so may cause one to become brazen even towards matters that are not dealing with service of G-d. [Kama ibid]
[12] Toras Menachem 3 p. 157; See also Mamar “Ein Hakadosh Baruch Hu Ba Betrunya” 5648 for a thorough overview of the Mesirus Nefesh required in today’s times against the scoffers. The Rebbe Rayatz instructed the students of Tomchei Temimim to commit this Mamar to memory. [Sefer Hamamarim 5685 p. 7]
[13] Mamar Yud Kisleiv 1941 [Mamarim Melukatim 2 p. 51]
[14] Tur; Beis Yosef
Opinion of Admur: The above explanations are taken from the Tur, and are not mentioned by Admur. Possibly the reason for this is because Admur follows the order of the Michaber and Rama, which also did not explain the above. [Ketzos Hashulchan 1 footnote 3]
Opinion of Bartenura: Rabbeinu Ovadia Bartenura comments on this statement that it refers to that one should review his studies and this will cause him to effortlessly be expert in the topic.
[15] So is implied from commentary of Beis Yosef on the Tur. As for why the term “light” was used, seemingly this is saying that just like the eagle due to his lightness is able to fly quickly past sightings, so too one’s eyes are to be light and swiftly turn away from viewing evil.
[16] Michaber Even Haezer 21:1; The Riy states it is Biblically prohibited to look at an Erva due to the prohibition of “Lo Sasuru Acharei Levachem Veachareiy Einechem”. However according to the Rambam it is only a Rabbinical prohibition. According to all it is a Rabbinical prohibition to look at a single girl that is not an Erva [i.e. not a Niddah]. According to all it is a Biblical prohibition to entertain forbidden thoughts of any woman, even a single woman that is not an Erva. [Beis Shmuel 21:2] Looking at woman is one of the sins that is most difficult to do Teshuva for being that people think there is no true sin involved as they have not committed any act. In truth it is a grave sin, and is the opening of all matters of immorality. [Rambam Teshuva 4:4] In Kabala it is explained that one who is accustomed to look at women and does not guard his eyes will be reincarnated into a Reiah. [Shaar Hagilgulim of Arizal, brought in Sefer Chareidim 33]
[17] Kuntrus Haavoda p. 11: Below is a free translation of selected parts of the Mamar. For the full version of the words of the Rebbe Rashab on this topic refer to the original Kuntrus.
[18] A proof for this can be found in the Mishneh [Zavim 2:2] that one can see an emission from merely seeing an immoral sight even if he did not think about it. From this we learn the great care one must take to control his sense of sight. [Rebbe in his glosses on Taharas Yom Tov Vol. 9 p. 19; printed in Igros Kodesh]
[19] Igros Kodesh 19 p. 344 [letter 7342]
[20] Tur 1; Bartenura on Avos 5:20
Opinion of Admur: The above explanations are taken from the Tur, and are not mentioned by Admur. Possibly the reason for this is because Admur follows the order of the Michaber and Rama, which also did not explain the above. [Ketzos Hashulchan 1 footnote 3]
[21] Basra 1:1
[22] Rama 1:1
[23] M”B 1:7 in name of Yad Efraim
[24] Sefer Hachinuch in his introduction [brought in Biur Halacha 1]; Chayeh Adam Klal 1:5; The Sefer Chareidim [introduction] lists 6 constant positive commands and 7 constant negative commands
[25] Hakdama of the author to Sefer Hachinuch