First Thoughts

The Gemora asks (Daf Yomi: Sotah 21b): What is an example of a cunning evildoer? Rabbi Yochanan answers: This is someone who tells his side of the story to the judge before the other party shows up.

Rashi explains that once the judge hears the first side, it will be difficult for him to remove that from his mind, and he will not be impartial in the case.

The Mirrer Mashgiach, Reb Chaim Shmuelwitz notes that this is true regarding the way a person thinks as well. The first thought that enters one’s mind becomes entrenched in his brain, and he will not pay attention to a different perspective presented to him. He will not even bother thinking that perhaps his opinion is incorrect, and all that will happen in the future will only serve to strengthen his original thought.

Accordingly, he explains that which the Shach (C”M 37:109) brings from the Ball Ha’itur: If witnesses observed something concerning a relative of theirs, they cannot offer testimony even if at the time of the testimony, they were no longer relatives. This is because it is the nature of man to follow his initial thoughts, and their recollection of the incident will be based on their initial perception, which occurred while they were related.

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Moshe and Ba'al Pe'or

Rabbi Chama b’Rabbi Chanina says (Daf Yomi: Sotah 14a): Why was Moshe buried by the house of Pe’or (an idol)? In order to atone on what happened by Pe’or (the Jewish men were enticed by the Moabite women into depravity and idolatry).

Why was Moshe chosen to be buried there to atone for this sin? What level in greatness did Moshe possess that was being used as the counterbalance to Pe’or?

Reb Chaim Shmuelewitz states that the idolatry of Pe’or is the attribute of wantonness. It indicates that a person has no restraint and the feelings or rights of others do not concern him. [The procedure of serving this Avodah Zarah involved defecating before the idol.] He is solely interested in himself. This is why Moshe Rabbeinu was buried opposite Pe’or. Moshe is the epithet of what it means to be interested in his task and mission of leading Klal Yisroel, and his own personal concern is the farthest thing from his mind. Moshe is the faithful servant that Hashem has complete trust in him.

This is why he can receive the “klil tiferes,” - the crown of glory on his head. A king, when he temporarily removes his crown from his head (due to its weight or on account of the heat), will not place it on the head of his vice-minister for several reasons. If someone would walk in and observe that the king’s crown is on his head, they would assume that he is indeed the king. Furthermore, the vice-minister himself would entertain those feelings. The king, therefore, would place it on a “hook on the wall.” No one will consider that the hook became king. The Holy One, Blessed be He, can place His “crown of glory” on Moshe’s head, for he is the ultimate faithful servant. Moshe will not suppose that he became the king, and nobody who sees the crown on his head will think that way.

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Spirit of Foolishness

Rish Lakish says (Daf Yomi:Sotah 3a): A person does not sin unless a spirit of foolishness enters him.

Reb Chaim Shmuelitz asks: If so, why should a man be guilty for committing a transgression? If a spirit of foolishness entered him, it should be regarded as if it was unavoidable and he should be exempt from any punishment! It should be compared to a person who is standing on the edge of a pit and a strong wind blows and he falls into the pit. Is that his fault?

Reb Chaim explains that yes it is! It was his fault that he was even in the vicinity of the edge of the pit. Immediately, when he realized that he was near the boundary of the pit, he should have distanced himself from there. If he would have been far away from the pit, no wind, no matter how strong, would have been able to propel him into the pit. So too, it is with the spirit of foolishness that enters a person and causes him to sin. He obviously was too close to the sin in the first place that when a spirit of foolishness entered him, it was able to overpower him and cause him to sin.

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Four People are Considered as Dead

The braisa (Nedarim 64b) states: Four people are as if they are dead. These are a poor person, a leper, a blind person, and someone who does not have children. A poor person is as if he is dead, as derived from the passuk above, ““Because all of those (who have sought to kill you) have died.” A leper is considered like he is dead, as the passuk states, “let her not be as if she is dead.” A blind person is considered dead, as the passuk states, “In the darkness he placed me like the dead of the world.” Someone who does not have sons is considered dead, as the passuk states, ““give me children, and if not I am dead.”

Reb Chaim Shmulevitz explains that the common denominator among these four is that they do not feel someone else’s pain and that they cannot provide benefit for others.

A poor person is considered as dead not because he is lacking himself, but rather, it is because he cannot give to others.

A blind person cannot see others and therefore, he is unable to perceive their pain or suffering. He cannot join in his tribulation.

A metzora is banished from the camp and therefore, he is unable to offer assistance to others.

One who does not have children to nurture is lacking the ability to provide benefit to those that are dear and close to him. It is a natural instinct for a person to desire to give whatever he has to his children.

Only a life where one can share with others is worth living.

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Punishment for Causing Grief to Another

The Mishna had stated: The conjugal rights of a sailor’s wife is once in six months; these are the words of Rabbi Eliezer.

Rav Beruna said in the name of Rav: The halacha follows the opinion of Rabbi Eliezer (namely, that a Torah scholar may leave home to study Torah for thirty days without his wife’s permission).

Rav Adda bar Ahavah said in the name of Rav: These are the words of Rabbi Eliezer; however, the Chachamim say: A Torah scholar may leave home to study Torah for two or three years without his wife’s permission.

Rava stated: The Rabbis (and left home for more than a month to study Torah without their wife’s permission) relied on Rav Adda bar Ahavah, but act accordingly at the risk of losing their lives (they may die before their time as a penalty for neglecting their wives).

The Gemora cites an incident supporting Rava’s statement: Rav Rechumi who was frequenting the lectures of Rava at Mechoza used to return home every Erev Yom Kippur. On one occasion, he was so engrossed by his subject that he forgot to return home. His wife was expecting him home every moment, saying, “Now, he is coming, now, he is coming.” When he did not arrive, she became so depressed that a tear began to flow from her eyes. He was at that moment sitting on a roof. The roof collapsed under him and he was killed.

Reb Chaim Shmeulwitz (Sichos Mussar 5731; 23) derives from here that the punishment incurred because of a transgression against a fellow person is not for the purpose of appeasing the person suffering, for in this incident, not only was his wife not appeased by the result; she now was forced to endure even more sorrow and anguish by the fact that she was now a widow. Rather, the punishment for one who pains another is akin to a fire consuming and one who torments another is naturally consumed by fire.

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