Welcome to the Mussar HaTorah Podcast for Parshas Netzavim-Vayelich. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.In this week's double parsha, Hashem tells Beni Yisroel of a time when they will be exiled and while they are there they will "call to mind". The Sforno comments that this "calling to mind" is not just a way of remembering past events. Rather it is a deep introspection by every Jew into their own subconscious. This self-reflection in needed to determine the motivations of every deed they have done. Once the motivating factors are determined, it can be established if they are according to what the Torah wants. This is the essence of teshuvah; a sincere introspection followed by an honest comparison of one's thoughts and deeds with the Torah's absolute standard of right and wrong.Although it may seem counter-intuitive, even the performance of a mitzvah requires a great deal of introspection. Banneinu Bachya writes in the introduction of Chovos HaLevovos he was hesitant to take on the task of writing his guide to the development of proper middos. This is because he felt he m ay have been wrongly motivated by pride. However, he concluded, after an honest soul-searching, it was laziness providing this "holy" rationalization and preventing him from writing this classic mussar text and what I consider one of the 4 pillars of mussar.Rav Henoch Leibowitz (z"l) comments: Could anyone have more moral clarity and understood themselves more than Rabbenu Bachya? This is a giant among giants who wrote the masterwork on "duties of the heart". Certainly he had a clear grasp over his own psylogicial make-up. However, we see that even he had plumb the depths of his self-concious to see what the true motivations were behind his thoughts and actions.How is it possible to search for and find our true motivation? Even though each person has their own complicated psychological code to decipher, the Torah assures us that everyone is capable of breaking the code. Hashem created all of us with the unique power of self-analysis. This great potential raises our responsibility to check all of our actions and correct them as well as the motivating factors behind themRav Henoch continues that it is a person's open-eyed confrontation with themselves the Seforno defines as the mitzvah of teshuvah. Though it may seem like a difficult process, it is not something that is beyond us as the pasuk says:> " כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹא⁠־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא"For this commandment which I command you this day, it is not too hard for you, neither is it far off."By delving into and understanding our true intentions we can purify them and thereby improve our actions to make them more meaningful.The main part of preparing for the Yamim Noraim is teshuvah. This preparation requires is to set aside time for an honest introspection into our actions and the factors motivating our deeds. During this special time we are guaranteed that if we begin making the effort to improve ourselves, Hashem will certainly help us succeed in our goal.Have a good Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Ki Savo. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.In the parsha, Moshe says "הַסְכֵּ֤ת ׀ וּשְׁמַע֙ יִשְׂרָאֵ֔ל הַיּ֤וֹם הַזֶּה֙ נִהְיֵ֣יתָֽ לְעָ֔ם לַיהֹוָ֖ה אֱלֹהֶֽיךָ׃". This translates to "Keep silence and listen, Israel. This day you have become the people of Hashem your God." The word הַסְכֵּ֤ת can also mean imagine and can be understood as contemplate. The Seforno explains that when you picture this and understand it, you will heed Hashem's voice.Rav Shlomo Wolbe explains the Sefarno to be telling us we should picture Torah concepts in our mons, which can help us fulfill the mitzvos.For example, we have the commandment on Pesach to feel like we, living in the year 2024, left slavery in Egypt. This includes developing a picture of the event. We should picture the pillar of fire that lit the area in addition to Moshe and Aharon leading everyone out of Egypt. Each family has 90 donkeys filled with bounty. It is an amazing display of Hashem's might. This same idea applies to us picturing receiving the Torah at Har Sini.These events defied all laws of nature and picturing them is not to fulfill a specific mitzvah. Rather it is an essential part of our emunah. According to Rav Wolbe, a person's emunah is not complete until they have depicted and contemplated these events in their mind. The reason for this is when you picture these events and simulate them it can make an indelible impression on a person's life.This is an activity you can do at anytime, anywhere, and with any event. Picture the Bais Hamikdash, Akadas Yitzchok, Leaving Egypt, or receiving the Torah on Har Sini. You can choose any event from our rich history. Fill in as many details as possible. The more time and details you invest, the more real the event becomes.This exercise can also be used to prepare for Rosh Hashana. A true picture of Hashem as kind over the entire world will make it easier to accept his sovereignty during the Yamim Noraim.By vividly picturing the pivotal moments of our history, we deepen our connection to our heritage and strengthen our emunah. As we approach Rosh Hashana, let us use this tool to envision a world filled with kindness and divine sovereignty, allowing these images to inspire our actions and guide us toward becoming the best versions of ourselves. May this practice enrich our spiritual journey and prepare us for the year ahead with clarity, purpose, and a renewed sense of commitment. Have a good Shabbos This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Ki Tatze. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.At the beginning of the Parsha we have the interesting case of the Ben Sorer u'Moreh. Rashi comments that he is put to death because of what he will become. However, there is a rule we see in Maschta Rosh HaShana (16b) based on a drasha from Berashis 21 using the words "asher hu sham" that we only judge a person as how they are. If this is the case, how can we kill the Ben Sorer u'Morah when he hasn't yet done anything that deserves death?Rav Yisroel Salanter (Lipkin) explains that the difference between the two cases is the actions taken by the person being judged. In the case of Yishmael (in Berashis), he was a young child and although he would become who he would become. He wasn't at that point when he was being judged. Therefore, despite who he would become, he was judged innocent at this time and did not deserve to die. On the other hand, the Ben Sorer u'Moreh is getting off to a very bad start with his actions. His stealing, eating, and drinking are already indicating the path this child is going to take. Therefore he isn't judged on what he is now, but rather on what he will become.Rav Shalom Schwaron (z"l) points out that Rav Yisroel Salanter is telling us that because we are now in the days leading up to Rosh Hashana we need to investigate the roots of our deeds and make sure that there is nothing in them that would classify us as "asher hu sham". Because if there is anything that classifies us as "ahser hu sham" we could Chas v'Shalom have a bad judgement against us.As we approach Rosh Hashana, let us take the lesson of the Ben Sorer u'Moreh to heart. It's a reminder that our actions today shape our future selves. We can reflect on our paths and make conscious choices that align with the values we hold dear. May we all strive to ensure that our actions today reflect the best of who we are and who we aspire to become. In doing so, we can hope for a favorable judgment and a year filled with growth, peace, and fulfillment.Have a good shabbos.  This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Shoftim. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.I was in Chicago this past week for a niece's wedding and my brother-in-law has a sefer that caught my eye, Rav Pam on Chumash. This is from that sefer and is sponsored l'zacher nishmas Henoch Moshe Zev ben Laib whose yahrtzeit is 2 Elul and in honor of my niece and new nephew who were married last Thursday.At the beginning of the Parsha, Moshe charges the people with the command:"They (the judges) you established) will judge the people with righteous judgment." (16:18)Rashi explains that the newly established justice system has to be with judges who are honest, righteous, qualified for the task, and will dispense justice correctly.The Medrash Tanchuma adds that judges are also responsible for interceding on behalf of the Jewish people before Hashem and finding merit for them before Hashem. The example the Medrash gives is the Judge Gideon. During his time Israel was being subjugated by the Midianites bringing the people to a state of poverty and hunger. This suffering brought about repentance by Israel leading to Gideon being appointed as Judge by an angel. After the angel told him the news of the appointment Gideon had a very sarcastic reply:"I beg you, my lord, if HASHEM is with us, why has all this happened to us? And where are all His wonders of which our forefathers told us, saying, 'Behold HASHEM brought us out from Egypt?  for now HASHEM has deserted us and He has delivered us into the control of Midian." (Shoftim 6:12-14)Rav Pam says that Gideon should have been punished for this almost heretical reply to the angel. However, it was exactly this advocacy Hashem wanted to hear from him that earned him the privilege of becoming the savior of the nation. Gideon didn't try to say the nation didn't sin. He told the truth that the people had sinned. However, he said that even if they were not worthy, Hashem should save them just like Hashem saved their equally unworthy ancestors.Rav Pam continues that this was the kind of reply Hashem wanted to hear and Gideon's defense serves as a model for how every Jew should attempt to speak favorably about his fellow man. We all have our faults and weaknesses. It's easy to criticize a fellow Jew and highlight their shortcomings. However, doing that causes deep distress to Hashem. No parent wants to hear a bad report about their child, even if it is true. On the other side of the coin, a parent is appreciative of a person who can find good things to say about their child. Hashem is grateful when a person defends the Jewish people before him even if they are lacking in merits. Jews must look for every opportunity to praise the accomplishments of their fellow Jews. Is anyone able to measure the far-reaching effect such advocacy will have in Heaven and the blessings it will bring on the Jewish people?A ben Torah is trained not to judge the matter on its surface but to delve deeply into the reasoning behind puzzling statements or opinions. He knows how to take apart and carefully analyze a statement or train of thought and justify conflicting assertions and opinions.Shouldn't this Talmudic training be applied to everyday situations in life when the questionable actions of a person or community can be seen in different ways but still be judged favorably?It's not a coincidence this important lesson is alluded to in this week's parsha which is usually read the first Shabbos during the month of Elul. Elul is a time when all Jews seek merit for themselves and pray that Hashem judges them favorably. If a Jew wants Hashem to see the merits in their failures and shortcomings, shouldn't they try to do the same for their fellow Jew?This month let us start working toward judging everyone more favorably and may we be zoche to be judged favorably by the King of Kings.Have a wonderful Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Reeh. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.In this week's parsha, Moshe Rabbenu starts by telling us blessings and curses will be given. When it comes to the brachos the Torah uses the word "asher" meaning "that". The Targum translates that word as "im" meaning "if". According to the Baal HaYair, Onkelos is explaining that blessings and curses are both part of a condition. If you do the mitzvos and follow the word of HaShem, you'll receive the blessings; if you don't, you will receive the curses. This is a classic "tenai kaful" or "tenai beni gad v'reuven". This leads to a basic question; why doesn't the Torah use the word "im" for talking about the brachos as it does for the curses?Rabbeniu Bachya provides an answer. The word "im" implies there is a doubt whether one will or won't fulfill the Torah. "Asher" implies a person will definitely fulfill the mitzvos and as a result will receive the brachos. Therefore the Torah does use the word "im" to avoid the implication that brachos may not be received. In his sefer Derech HaShem (part 1; chapter 4; part 10), Ramchal says that Hashem wants to always give us bracha but we need to come close and deserve it. If we don't then we block ourselves from receiving the bracha from HaShem.(On a side note, the Baal Haturim says the word "asher" is from the word "ashrei" meaning praiseworthy. This means that a person who fulfills the mitzvos is praiseworthy.)Rabbeniu Bachya says human beings are unique in the world. Nothing in heavens or earth are like us. In the heavens are spiritual beings that praise Hashem spiritually and not with any physicality. On the earth, creatures praise Hashem physically but without any spirituality. Neither of these groups are praising Hashem by choice. You might say that it is built into their being. Nothing holds them back from fulfilling those responsibilities. Humans have a Neshama; as a result, we are both spiritual and physical. Because we have bechira we are not forced to praise and serve Hashem except by choice. When a person makes the conscious decision to praise Hashem and do the mitzvos they will be rewarded with brachos.Thank you for listening to the Mussar HaTorah Podcast. Until next time, may we all continue to learn and grow together.May we constantly choose to fulfill the will of Hashem and merit brachos.Have a good Shabbos!(This was adapted from the sefer Lessons from Targum Onkelos written by Rabbi Yehoshua Dovid Portowitz) This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Eikev. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.There is a very interesting passuk in this week's Parsha warning Beni Yisroel when they come into the land not to forget how and who gave them all the goodness (8:17):וְאָמַרְתָּ֖ בִּלְבָבֶ֑ךָ כֹּחִי֙ וְעֹ֣צֶם יָדִ֔י עָ֥שָׂה לִ֖י אֶת־הַחַ֥יִל הַזֶּֽה׃And you think, ‘‘My strength and the power of my hand have acquired this wealth for me.’’Rav Henoch Liebowitz asks how is it possible for a people that saw so many miracles while traveling through the desert could even possibly make such a mistake and take credit for these miracles? How could a group of former slaves untrained in warfare defeat all seven nations that were waiting for them, entrenched, in Eretz Yisroel waiting for their arrival? The only answer is that HaShem paved the way for these things to happen!Rav Henoch answers that the yetzer hara can even force someone to deny obvious answers. Over time it would make sense to think that is was someone's intelligence or strength that brings about their successes in life. It's very easy to believe your own hype. This is why Moshe has to remind Beni Yisroel from this self-aggrandizement continuously. Their success is not through their merit but rather through the merit of their forefathers.Additionally, it is only because of how bad the other nations were Beni Yisroel will take over as we see from a pasuk (9:4):אַל־תֹּאמַ֣ר בִּלְבָבְךָ֗ בַּהֲדֹ֣ף יְהֹוָה֩ אֱלֹהֶ֨יךָ אֹתָ֥ם ׀ מִלְּפָנֶ֘יךָ֮ לֵאמֹר֒ בְּצִדְקָתִי֙ הֱבִיאַ֣נִי יְהֹוָ֔ה לָרֶ֖שֶׁת אֶת־הָאָ֣רֶץ הַזֹּ֑את וּבְרִשְׁעַת֙ הַגּוֹיִ֣ם הָאֵ֔לֶּה יְהֹוָ֖ה מוֹרִישָׁ֥ם מִפָּנֶֽיךָ׃Do not think, when Adonoy, your God, smashes them before you, saying: ‘‘Because of my righteousness has Adonoy brought me to inherit this land,’’ and because of the wickedness of these nations is Adonoy expelling them before you.On this the Ramban comments:Now this is a cause for the destruction of these nations, but he gave no reason for Israel’s possession of the Land. Therefore he reverted and explained, Not for thy righteousness that you will be righteous in conduct, nor even because of the upright heart that you will have, but only because of the wickedness of these nations will they be destroyed, and because of [His] oath to your fathers will you possess the Land, for your sin cannot annul the gift He gave to your fathers since He gave it to them by an oath.The purpose of this warning is to battle the inevitable reaction of the Yetzer Hara. Reb Yisroel Salanter gives similar advice to counter feelings of pride and arrogance. When it seems that we have accomplished something wonderful we need to remind ourselves of our deficiencies and not just give ourselves a pat on the back. Refelecting in this way will allow the truth to shine; it is only through HaShem's gifts we accomplish anything. (This is sort of similar to what we said last week and a reason not to be jealous of what other's have but we don't.) We will understand that logicly it is HaShem, not ourselves, who is the driving force behind our success. Instead of basking in the thrill of victory. let's praise and thank HaShem for all that He makes possible for us.I'm reminded of a story I heard about Rav Aharon Lichtenstein (z"l) which I think really drives this message home. There was a member of his family who was not well and needed to have surgery. While in the hopital's waiting room the family was gathered together and saying Tehilim. Finally, the doctor came out and told the family that the surgery was successful. The family got up and was thanking the doctor and hugging one another. However, Rav Aharon stayed glued in his seat continuing to say tehilim. His family asked him if he had heard the news that the surgery was a success. He replied that he did hear the news. He was then asked if he did hear the news, why was he still saying tehilim. He answered that he had davened to Hashem when he was needing help; now it was time to say tehilim to praise HaShem and thank him for what was done.Thank you for listening to the Mussar HaTorah Podcast. Until next time, may we all continue to learn and grow together.Have a good Shabbos! This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas V'Eschanan. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.In this week's parsha Moshe Rabbenu continues speaking to Beni Yisroel in his final address to the nation and the Aseres Hadibros are repeated:וְלֹ֥א תַחְמֹ֖ד אֵ֣שֶׁת רֵעֶ֑ךָ  וְלֹ֨א תִתְאַוֶּ֜ה בֵּ֣ית רֵעֶ֗ךָ שָׂדֵ֜הוּ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ שׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃You shall not covet your neighbor's wife and you shall not desire your neighbor's house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor's."The Ibn Ezra in Shemos (20:14) asks an excellent question: How is it possible that the Torah is commanding us about an emotion? How can one person prevent themselves from desiring something beautiful? As is said these days "The heart wants what the heart wants"The ibn Ezra answers with a moshal: An intelligent peasant who catches only the briefest of glimpses of a beautiful is not going to desire to marry her because he knows that such a marriage can't happen. After all, she is completely out of his league. In a similar vein, every intelligent person will not desire something beautiful their friend has because HaShem gives these things to us. It doesn't matter how hard they try, if HaShem doesn't want you to have it, you won't acquire it. This thing is out of reach just like the princess is to the peasant.Rav Wolbe explains that a person with true Emunah can't desire another person's possessions. Many have difficulty with such an explanation because their emunah and bitachon end when practically applying these concepts. Some people claim to have bitachon in HaShem but if a competitor opens a store across the street they panic. Their friend may ask them "Don't you have bitachon?" They will reply, "Of course I do, but at the end of the day they will take away my livelihood!"As you can see from the exchange, their bitachon lasts until there is a test in real life.I want to share an amazing story about emunah I heard from Rabbi Efram Goldberg on his "Living with Emunah" podcast. There was a person who owned an electronics store, we'll call him Eddie, and he lost the lease on his store. As you can imagine the loss of income would have been devastating for Eddie and his family. A neighbor of Eddie's also owned an electronics store and heard of Eddie's problem and offered Eddie an amazing solution. Eddie could open up a pop-up store in his neighbor's store rent-free, any profit that Eddie made, Eddie would keep. Friends ask him "Eddie is a competitor of yours how can you help him like this?!" He responded "HaShem gives me what I need. Why shouldn't I help out someone else with their parnassa?"The Ibn Ezra understood that emunah is not just a theoretical concept. It is something that needs to be tested to be considered true. Yaakov Aveniu lived with the belief that everything he had was given to him by HaShem. As a result, he had a responsibility to look after his possessions to the greatest extent possible. This is why he went back over the river (for the small jars) and eventually got into the wrestling match with Eisav's malach (take a look at the Orchas Tzadikim for more on this). The reason Yaakov did this was because if HaShem gave them to him they have to serve a purpose and should not be so easily discarded.Likewise, living with the understanding that whatever HaShem gives me is mine and what I don't have can not possibly be mine precludes someone from desiring the possessions of their friends and neighbors.Have a good Shabbos This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Devarim. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.At the beginning of the Parsha, and Sefer, Moshe tells the people (1:16-17) about his setting up judges:I commanded your judges at that time, to say, ‘‘Listen between your brothers and you are to judge right between a man and his brother and between his complainant. Do not show favor in judgement; small and great alike will you hear out; do not fear any man; for justice belongs to God. And the matter that will be too difficult for you, present to me and I will hear it.’’ Rabbi Lord Jonathan Sacks (z"l) points out that the roots of the Hebrew words for justice, *tezedk* and *mishpat*, show up in Sefer Devarim 18 and 48 times respectively. Moreover, if you go through Tanach some of the most intense encounters between the Neviam and HaShem sound like courtroom dramas. We see this with Moshe Rabbenu and the Navi Yermeahyu to name a fewThe word is Hebrew the Torah uses in these cases is *riv*, a lawsuit. Since we have a covenant with Hashem, either side can bring the other to court, so to speak, for not fulfilling the promises in the covenant. There are three unique features of Judaism as a religion:1. When Hashem reveals himself to humans he does so in the form of law. This is different than what it was like in the ancient world where God was power. With us, God is order and law. In the human world where we have free will, we have the moral law. One of the meanings of the word Torah, according to Rabbi Sacks, is 'law' which would make a fundamental principle of Judaism *Torah min HaSyamayim* to mear HaShem and not Humans is the source of binding law. 2. We have the responsibility to interpret what the law means. This is how we have *Torah shebaal Peh*. In fact, the Gemara in Shabbos (10a) says that a judge who delivers a true judgment becomes a partner with HaShem. 3. Education and instruction in the Torah, which as we have seen, means the law. From Tanach through the Gemara and beyond we see the importance of educating our children in the Torah. As a result, it is as if the Torah in engraved in our souls. Why these three factors? Because to bring HaShem into our lives, we need law. Law is supposed to treat everyone equally from the highest to the lowest. This links the giver of the laws, HaShem, to the interpreter of the laws.This week, let us challenge ourselves to embody these principles in our daily lives. Whether we're resolving conflicts, making decisions, or simply interacting with others, let's approach each situation with the mindset of a just judge. Let's seek to understand before we speak, to be fair in our judgments, and to educate ourselves and others in the ways of Torah.Remember, as Rabbi Sacks taught us, when we deliver true judgment - when we act with justice and righteousness - we become partners with Hashem. As it says in Yeshayahu:צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה Have a good Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for parshas Mattos Masei where we learn to be the best version of ourselves through the Mussar we can find in the weekly Parsha. In this week's parsha the Sevatim of Gad and Reuven ask Moshe if they can have their inheritance on the eastern side of the Jordan River. The Shevatim were always going to help the rest of Beni Yisroel take over Eretz Yisroel. They volunteered to be on the front lines to fight the most serious battles for their brothers.All Beni Gad and Beni Reuven wanted was to settle their families and cattle in these lands and then join the rest of the nation in the conquest of Eretz Yisroel. Even though this seems like a reasonable request, Shlomo HaMelech looked at it in a different way. He writes in Mishlei (20:21) "An estate acquired in haste at the outsetWill not be blessed in the end." Rashi understands this pasuk to mean just like Beni Gad and Reuven since they were exiled (prior to the first Bais HaMikdash) before everyone else was exiled. This was a direct result of their taking their land first. In a way, you can say it was midda keneged midda. Rav Henoch Leibowitz (z"l) asks: what was the problem with the request Beni Gad and Reuven made? In fact, the rest of Beni Yisroel would have everything to gain by having a fighting force that did not have their wives and children to worry about since they would be on the other side of the river. Why would in matter if they received their inheritance now or later?The answer is that we, as human beings, are created in Hashem's image and we are expected to develop feelings for other's needs even if they don't mind or don't care. Even if someone gains by you taking your portion first (such as Beni Yisroel did) you should not because your sensitivities should let you know that shouldn't benefit in this situation. Beni Gad and Reuven should have thought "How can I enjoy my land while there are fellow Jews who can't enjoy theirs?". As we earlier saw from Rashi, the punishment for this was being exiled before the rest of their brethren. This small insensitivity also put their priorities out of whack. When Beni Gad and Reuven made their request to Moshe Rabbenu, they said "גִּדְרֹ֥ת צֹ֛אן נִבְנֶ֥ה לְמִקְנֵ֖נוּ פֹּ֑ה וְעָרִ֖ים לְטַפֵּֽנוּ - We will build enclosures for our flocks here and cities for our children". They put their animals before their families showing they cared more for their possessions. A person's speech is a window into their character.Right now we are in the middle of the "Three Weeks" and in a few days we are going to start a more intense mourning with the "Nine Days". All of this is because we are mourning the destruction of the Bais Hamikdash (may it be rebuilt speedily in our days). One of the reasons the Bais Hamikdash was destroyed was because of senseless hatred and that continues to deprive us of a close relationship with Hashem. Our sensitivity for others should go beyond just not hurting them with words or other means. We need to take it to a higher level and be concerned that they should benefit as much as we do. If we can do this then our speech will reflect that and only show warmth and affection in every word we speak.Have a good Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast where we learn to be the best version of ourselves through the Mussar we can find in the weekly Parsha. This is Season 1; Episode 2: Parshas Pinchas 5784.One of the things we see in this parsha are the various korbanos musaf that we are required to bring on various holidays. For the Chag of Succos we see an interesting thing the number of cows starts at 13 and decreases by 1 until we get to the last days at 7 cows. Rashi (29:36) quotes a midrash which tells us that the Torah is teaching us the proper way for hosting a guest at your home. Just like the number of sacrafices goes down, there should also be a decline in the type of food offered to the guest. You start with the best things and eventually you serve the guest just vegetables.Why should this be the proper way to treat a guest? *Rav Sholomo Wolbe* gives an explaination from Rav Avroham Grodzinski. This is teaching how we should make a guest feel comfortable and part of the family.At first you have the guest in your dining room where you eat only on Shabbos and Yom Tov. Slowly the guest becomes a member of the family eating what they eat and in a more intimate setting like the kitchen table. There are many opportunities for chesed which need a deft hand so that the person being helped is left with a good feeling. For example: Reuven needs help but it too embarassed to ask for a donation or a loan. Shimon, his good friend, came up with a plan to help Reuven. While visiting Reuven, Shimon starting acting nervously. Reuven asked him what was wrong and Shimon replied that there was an elderly man who he visted that had just passed away. The man had given him a large sum of money to give out to people who needed funds. Shimon was nervous to carry around so much money and he wasn't sure if he would be able to distribute it effectivly. Reuven told him not to worry because he needed the exact amount that Shimon had on him. When Shimon gave him the money, it was Reuven who thought he was doing the big favor!It doesn't matter if you are hosting a total stranger or helping out a good friend. The meaning of chesed is helping a someone in a way that will make them feel comfortable and at east.Have a wonderful Shabbos! This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast where we learn to be the best version of ourselves through the Mussar we can find in the weekly Parsha. This is Season 1; Episode 1: Parshas Balak 5784.In the parsha we have amazing scene of Billam having a conversation with his donkey.Where the donkey rebuked Billam because he had a lack of appreciation for everything the donkey did for him. Billam was couldn't come up with a reply to what the donkey told him. Rashi here says that the donkey died right after this because it would be too much of an embarassment for Billam if the donkey stayed alive. If the donkey stayed alive people would point to it and say "This is the donkey that slienced the great prophet Billam"There is a midrash in Bereshis Rabbah (93:10) where Abba Kohen Bardela says about Billam not being able to reply to the donkey "Woe to us on the day of judgement; woe to us on the day of rebuke!". Just like Billam was shamed when had no justification for what his donkey say, so to every person will be shamed when they are called into account for their actions.*Rav Henach Leibowitz (Z"L)* asks the following question. Why did the donkey have to die, this would have been a perfect reminder and an educational tool. People would see the donkey and remember to do teshuva so they are not embarassed on their day of judgement? Was it worth losing this example just to spare Billam HaRasha his dignity?Rav Henach answers by the donkey needing to die we see how careful we need to be when it comes to honoring and respecting another person. Even a rasha like Billam who wanted to curse and destroy HaShem's chosen people, deserved to have his dignity preserved because he was still a human being. Even if we would lose this great example and lesson! We need to bend over backward to give everyone, friends and enemies alike, the respect they deserve.There are time where we are involved in something very important for ourselves or for the rabim and someone may have their honor or feelings slighted while we are accomplishing our goal. We are tempted to say "The needs of the many outweigh the needs of the few" and we would think this is something that is justified to do. However, according to Rashi the ends **do not** justify the means and when if comes to people's honor is at stake. Have a good Shabbos! This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com