All Day
The Medzibozer commented on the verse: "My tears have been my food day and night, while they say to me all day: 'Where is your God?' (Psalms 42:4). "How can you enjoy your food and your pleasures when you remember that in the After-Life you will be asked; 'Where was your God all day?' Then you will recall that you remembered God only at the time of prayer and did not hold Him in mind all the day."
Source: Butzina De-Nehorah
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For refuah shleima?
B'sorot tovot
Shalom? Please can you Daven for me? Shoshanah bat Rachel Chanah
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Shalom? Please can you Daven for me? Shoshanah bat Rachel Chanah
Thanks?
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The Life of Holiness Creates Holiness
The Mezeritzer explained that the saying in Ethics of the Fathers (2:1) "Know what is above you," means: "Know that everything above is due to you. It is your life of holiness that creates holiness in Heaven,"
Source: Hasidic Anthology
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Re: Google CFO unveils $25m Israeli inclusivity tech skills program
Continuing appreciation of your tireless networking as you share items of value and beauty with koala Israel, Jacob.
toggle quoted message
Show quoted text
On Feb 20, 2022, at 12:53 PM, Jacob Richman <jrichman@...> wrote:
?Hi Everyone!
This item, published today in Globes, will help
those looking to enter / work in the hi-tech field.
Google CFO unveils $25m Israeli inclusivity tech skills program
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Jacob
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Exit and Entrance
Said Rabbi Bunam: "The Talmud teaches us to walk into the synagogue the width of two entrances in order that we may pray, not to stand near the door. (Berachot 8) This means that we should first open our heart in order that the spirit of worldliness may make its exit; then we must open our heart again to give entrance to the spirit of holiness. After this, we may properly pray."
Source:? Simchath Israel
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Google CFO unveils $25m Israeli inclusivity tech skills program
Hi Everyone!
This item, published today in Globes, will help
those looking to enter / work in the hi-tech field.
Google CFO unveils $25m Israeli inclusivity tech skills program
Have a good night,
Jacob
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The Normal State of Affairs
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SEFER CHOFETZ CHAIM
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Day 166 ¨C Informing the Speaker
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For one to listen to rechilus within the framework of halachah, it is not sufficient that the listener be justified in paying attention to the information being
conveyed; the speaker, too, must have constructive intent. If the speaker is unaware that the information he is relating is of significance to the listener, then he is guilty of speaking rechilus. The listener, then, is cause for the speaker¡¯s transgression
and has violated the prohibition ¡°Before a blind person do not place a stumbling block¡± (Vayikra 19:14), which prohibits one from causing another Jew to sin.
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Thus, it is the responsibility of the listener to explain to the speaker that the information is important for him to hear and is therefore not considered gossip.
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If the speaker was already in the process of relating the gossip to others when a person to whom the information is relevant appeared on the scene, he would not be guilty of causing the speaker to transgress. Even so, it is proper for the listener to explain
why he is listening, so that the others will realize that he is not transgressing and that he considers their non-constructive listening a sin.
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SEFER SHMIRAS HALOSHON
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The Waters of Torah
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It is clear that through shmiras haloshon one saves himself from transgressing thousands of sins each year ¡ª literally. Moreover, in place of these potential sins, one earns for himself thousands of merits.
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Let us suppose that a given individual begins to exercise caution in matters of speech and thus refrains from speaking (on the average) ten forbidden words per day which he otherwise would have spoken. This means that each year he exercises self-control in
not expressing more than three thousand forbidden words. The Talmud states, ¡°One who sits and does not commit a sin is given reward equivalent to that of one who performs a mitzvah¡± (Kiddushin 39b). Above, we have cited a Midrash quoted by the Vilna Gaon that
the reward for refraining from speaking the forbidden is beyond the comprehension of angels.
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For one who has a fixed daily Torah study session, the quality of shmiras haloshon can ensure that his learning is not interrupted by idle chatter. Aside from the sin of speaking loshon hora, the sin of bitul Torah, unwarranted disruption of Torah study, is
most severe. To disrupt one¡¯s Torah learning shows a lack of regard for this greatest of mitzvos and causes one¡¯s learning to be fractured and lack the power and accomplishment of continuous study. In the sphere of Torah study, a half hour plus a half hour
does not equal one hour.
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Torah study is a prime antidote against the impurity wrought by sin, including that of loshon hora. Sifre (Devarim 11:22) likens Torah study to the waters of a mikveh, which purify. It follows then that just as the mikveh purifies from an impurity which encompasses
the entire person, so too does Torah purify even if one¡¯s being is totally immersed in the morass of sin.
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However, just as the mikveh purifies only when there is no chatzitzah, interposition, between the person¡¯s body and the water, so too can the purifying effects of Torah elevate the person only when he is totally immersed in its study.
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Keep reading day 167, the lesson for Shabbos
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SEFER CHOFETZ CHAIM
Day 167¨C Soliciting Information
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Not only may one listen to rechilus that is important for him to hear, he may even approach someone and request information that would otherwise be considered rechilus. Obviously, the solicitor must make it clear that his solicitation
is sanctioned by halachah.
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One must also be careful to request only pertinent information and nothing more. Should the person from whom the information was requested begin relating unnecessary gossip, he should be stopped immediately.
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SEFER SHMIRAS HALOSHON
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Day after Day
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Torah is also likened to bread, as it is written, ¡°Come partake of my bread¡± (Mishlei 9:5). Now, if man does not eat bread for a day or two, he becomes weakened; if he goes a week without bread (or a comparable substitute), he becomes extremely weak and it
is difficult for him to regain the strength that he has lost. This is exactly the way of Torah study, which is sustenance for the soul. If a Jew lets a few days go by without study, his soul becomes weakened; if he lets an entire week slip by, his soul grows
extremely weak.
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One must be extremely zealous not to allow even a day to pass without Torah study. Such interruptions have a negative impact on the Torah study that will follow, as the Sages state, ¡°If you forsake me [the Torah] for one day, I will forsake you for two¡± (Yerushalmi
Berachos 9:5).
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If extenuating circumstances cause a cancellation of one¡¯s daily study session, the student should consider this as ¡°borrowed time¡± that must be repaid. He should strive to repay his debt quickly, in the way of the Talmudic sage who ¡°borrowed by day and paid
back that night¡± (Eruvin 65a).
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As mentioned above, one must ensure that his study sessions not be marked by interruptions. Diligent uninterrupted study causes a spirit of sanctity to become manifest upon the student; such is not the case with study marked by disruption.
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Jacob Richman
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