Author: Rabbi Milder

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Sefer Chofetz Chaim appendix halachos 9-11 & conclusion of Sefer Chofetz Chaim

 We have concluded Sefer Chofetz Chaim with all of his Be’er Mayim Chaim footnotes. Yasher Koach, it’s been glorious learning the whole entire time! Next week we are starting the mussar sefer, Maalos Hamidos, considered a classic but not as well known.

Halacha 9: Up until this point The Chofetz Chaim was talking about shidduchim in the stage of dating or pre-dating, while still researching. Now, once a couple is already engaged is a whole different story. In terms of a person realizing thatvthe perspective father in law of the guy is not planning on following through with the conditions of support that he agreed with the chosson if you find out about this then you can tell the chosson only if you know that chosson won’t automatically break up the engagement but rather will only be concerned with what you say and seek advice and research about what to do or will go to a Jewish Court for assistance. However, if he will act on his own you can’t tell him anything even if you meet all the conditions because you can’t allow him to do something that would not be done in court. The court would not break up the shidduch, ruin the girl, on account of her father. They would enforce the tannaim, conditions of support that was officially agreed upon or at least settle with some compromise. You also have to be sure the guy isn’t hiding anything on his end either. Furthermore, there are many times when you might hear something but it’s a threat or an exaggeration. For example, there is a gemara in Shavuos daf 46a about, for example, Reuvain told Shimon I am going to cut down Levi’s tree. Shimon can only tell Levi that in order so that he can protect his tree, his property but if Levi will go and hurt Reuvain then Shimon cannot say anything because people get angry or what not and say things they don’t mean and then regret what they said and do Teshuva immediately. This doesn’t only apply to a sin between man and Hashem, that one should assume he repents and you cannot speak lashon hara about him, but even in this case where he does not owe any money yet, he didn’t steal anything or the like, the future father in law just threatened to not live up to what he promised, it’s very possible it’s just a threat and nothing more so you can’t say anything if the guy will break off the marriage without seeking advice.

Halacha 10:  However in a case where you know the girl has a medical condition that can’t be seen from the outside and the guy doesn’t know about it then even after the engagement you can tell him, and you don’t need to be two witnesses, because a Jewish court would break up an engagement even if one person testified of health issues in this case. But of course you have to meet all the conditions spoken in chapter 9 halacha 2 of hilchos rechilus. If you only heard second hand of the medical conditions, then you shouldn’t say anything unless you know for sure the guy won’t break off the engagement before researching. Because many times once there is a stigma, even if it’s just rumors it messes up the relationship. Either way you should say “I heard ” she has a certain medical issue, and the guy can look into it. Himself.

Halacha 11: However, if you know about the girl that she comes from an immodest home, pritzus, or the guy has views antithetical of basic Torah belief, apikorsus, then even after the engagement you can relay this information to either side without any conditions and if they break up they break up. If you only hear second hand you have to say you only heard second hand and they should do their own research, same as before, no difference.

The Chofetz Chaim concludes that he could give more examples in business, hiring workers, etc. But he has said enough and there is not much more time available to elaborate. But in conclusion: “The rule is, a person must focus his eyes and his heart on his ways, specifically on what comes out of his mouth, so that one won’t get.

involved in other people’s matters unless you truthfully know the issue clearly from the start. And one also must intend only to help the cause and not to speak out of hatred. Also, to see the ramifications of what you are about to say to be sure you don’t G-d forbid speak to much, outside the fence of halacha. Only then will one be at the point where he has escaped the trap of the yetzer hara. May The Rock Of Israel save us from mistakes and show us insights from His incredible Torah. Blessed is Hashem forever amen and amen!” We have concluded the second part of Sefer Chofetz Chaim.

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Torah Riddles #226

Question: According to Rashi (Brachos 48b) why should a man with only a rabbinic obligation to say Birkas hamazon because he only ate a kazayis of bread, is allowed to lead a zimun but a child who also has a rabbinic obligation to say Birkas hamazon (even if he eats to satiation) cannot lead a zimun?

Background:

A. The Torah obligation for Birkas hamazon is eating to the point of satiation as the Torah in Devarim 8:10 says, “And you shall eat and you shall be satisfied and you shall bless Hashem.”

B. The father has an obligation of chinuch to teach his children how to do mitzvos like bentching after eating bread.

 Answer: The rabbinic mitzvah for a child to say Birkas hamazon is an obligation through the father, not his own mitzvah, therefore he cannot really lead a zimun. But the rabbinic mitzvah of one who ate a kazayis of bread is his own mitzvah therefore he is able to lead others who even have a Torah level obligation of Birkas hamazon, in a zimun.

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Emor – The Thrill of Counting Up

For Food for Thought in Spanish: Haga clic aquí para leer en español. Please share this with your Jewish Spanish speaking family, friends, and associates.

We are living in the times of the Omer, counting up to Shavuos, Kabalas HaTorah. The day we as a nation, a people, received Hashem’s precious gift of the Torah.
This week’s Torah portion of Emor discusses all the Yom Tovim throughout the year. In regard to the Omer and Shavuos the Torah says, “And you shall count for yourselves, from the morrow of the rest day from the day you bring the omer as a wave  offering seven weeks; they shall be complete” (Vayikra 23:15).
The Bechor Shor comments on this pasuk, “’You shall count 50 days’ for the honor of the Torah, Hashem commanded to count. It similar to a parable about a person who was locked up in jail. One of the king’s servants sent him a message that on such and such a day the king will release him and give him his daughter, the princess in marriage. The guy was skeptical. After the king released him, the guy said to himself, ‘If he fulfilled his word to release me, the king will for sure fulfill giving me his daughter.’ He started counting each day until day 50 and the king gave him his daughter. So to when Hashem spoke to Moshe saying ‘go and take My nation, the Children of Israel out of Egypt, and He said when you will take the nation from Egypt you will serve me on this mountain, and give them the Torah.’ And Moshe told the Jews what he was told and they did not listen to Moshe because of the hard work they had. They said, ‘We don’t believe we will be taken out of the servitude of Egypt even if He gives us the Torah.’ Then when the Jews were taken out, they started to count when He will give them the Torah. And He then gives it to Bnei Yisroel at the end of 50 days from leaving [Egypt]. Hashem then commanded that they should count every year to make dear and increase the love of the Torah upon them, that He gave them a precious tool which He created the world with. This is what [the B’chor Shor says] I heard from my father zt”l.” (Click here for Hebrew text.)

Why does Hashem command us to count the omer to increase our love for the Torah; how does that help? The omer is a mitzvah for everyone. If a person is learning Torah in yeshiva and is getting into his learning and enjoying his learning every day, or even if he is not in yeshiva but he sets aside time to learn and looks forward to that learning every day, what does counting the omer add? Furthermore, if we know it is a gift from Hashem and it is super powerful because it’s what Hashem Himself used to create the world, isn’t that knowledge enough to excite us and make us feel a tremendous love for the Torah?

 It would seem that an annual “count down,” or really count up, is a way to further enhance one’s love and endearment. Every added ounce of love for the Torah gets one closer to Hashem, the amount of potential love is infinite. Therefore, if one understands and has the proper mindset then the Omer can be a thrilling time that will enhance one’s love for Torah more than what one has presently.

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Sefer Chofetz Chaim appendix halachos 6-8

There are 2 types of major problems that if someone knows about a shidduch he should tell the other side before they start going out, even if they are not confronted about it. 1. If the guy has a physical ailment, disease etc. a serious medical issue. Not just that he is physically a weak person because many yeshiva bachurim are physically weaker, for example. Chazal say Torah learning weakens a person physically. But a serious illness which the other side does not know about which can’t be seen from the outside should be told to the girl or boy’s side if you know they will listen and not go through with the shidduch. Or at least ask a question of advice to someone before taking the next step. Of course one has to meet all the prerequisites:

A. First see if the ailment is really a problem, not that he or she is just frail.

B. Don’t exaggerate the problem more than it is.

C. Give over information to the other party for the sake of helping and only assuming they will heed your advice not because you hate the guy or girl you are talking about. The terms of trying to find another solution before speaking up don’t really apply because they have to be told not to go through with the shidduch if it’s a major concern.

Another major concern that can be shared is whether there are signs of apikorsus. That, even on a very minuscule level there is something wrong with his fundamental belief in Torah Judaism. In that case if you know it’s true then you have an obligation to tell the other side and all rules are off because he is not considered part of “your nation” anymore. If you only hear about this secondhand, then you have to say you heard about this but not sure myself if it’s true so you should be concerned and look into the matter. Just as he himself is only allowed to be concerned and not actually believe it if it’s secondhand knowledge. However, one must be very careful because there is a difference between a lack of belief in the fundamental beliefs of Tofah Judaism and not being fully Torah observant or lacks in some areas of halacha where he is still considered part if “your nation” and speaking out about a lack of Torah observance will most likely result in lashon hara and certainly would need all the prerequisites if somehow it is permitted to be told. The same holds true about the girl’s side, if she or her household seem to be or act grossly immodest then there is no issue of telling the boy about it as long as you know he will not go out or at least ask a question if he should. If he’s going to date her anyways then it lashon hara to tell the boy.

In terms of Torah knowledge, one cannot go over to the girl’s side and tell them the boy isn’t as knowledgeable as you think or is a slow learner etc. However, if they inquire and they have every right to inquire, and back in the day people would have someone test the boy before going out with their daughter. That is fine and the tester has to be honest with the girl’s parents when he reports back. Of course, this would all be within reason. Meaning the standards that a Rabbi or Rosh Yeshiva is expecting for his daughter will probably be higher than a regular layman, so if the layman asks for the a smart guy in the yeshiva, even if he isn’t the top guy then you can still say he is very knowledgeable, but if a Rosh yeshiva asks for the top guy of some other yeshiva and the tester doesn’t say he is not the top guy then there is an issue of dishonesty because there are higher expectations. Also, if the girl’s father is going to be supporting, he wants to support someone of the caliber he is asking for, for his daughter.

One other major issue what if one knows the girl’s father cannot or will not give the support, he claims he will give. Let say for example you know her family is in fact poor, or the father is a miser, or the father even told you he is not going to be giving as much as he promised. Then before telling this to the guy there are 3 conditions that must be met:

 1. Make sure the girl’s father really is trying to trick the boy because there are many times where a person who is not so rich and promises a lot of support is prepared to work very hard to fulfill his promise and this father-in-law can be better than a rich father-in-law.

2. You have to know that the boy would really be uninterested in the shidduch if he finds out he is not getting the support he was expecting. Because if he doesn’t care so much and would marry her anyways, he’ll just get any help he can get from his in-laws then you can’t say anything.

3. You have to make sure the boy isn’t hiding something and tricking the other side also. Of course, you can’t exaggerate the trickery and can’t say it out of hatred just to help. At the end of the day, one has to be very careful and not rush into revealing information, rather thoroughly think through all the facts and information, meat all the conditions and then decide to speak up or not.

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Acharei Mos/Kedoshim – Tattoos in Jewish Law (Shulchan Aruch Yoreh Deah Siman 180)


The Torah in this week’s double portion of Acharei Mos/ Kedoshim mentions in Kedoshim, “You shall not make a cut in your flesh for the dead, and a tattoo shall you not place upon yourselves, I am Hashem” (19:28). The B’chor Shor remarks about tattoos, “that it is one who tears open his flesh and places within the tear dye which he wants to be seen permanently. This is also a statute of idolatry, for they write the name of their idol on their flesh.” Therefore, the pasuk concludes, “‘I am Hashem’ too Great of a King, to do before Me these types of meaningless acts.” (Click here for Hebrew text.)

The B’chor Shor holds that tattooing is forbidden because it’s the way of the gentiles to tattoo their god onto their bodies, which was supposedly a sign of honor and respect for the god. However, Hashem says that that is belittling to Him, to etch onto one’s body, even if it’s permanently, which shows commitment. If a tattoo would show dedication, commitment and pride towards Hashem, why did Hashem say it’s forbidden?

 If one thinks deeply into what it means and the ramifications of Hashem being the King Of All Kings, Master Of The Universe who created each and every one of us with perfect precision (besides the bris milah which he tactfully left for man to do with reason), and we are the stewards of The King, who represent His Majesty, then it would be demeaning and belittling to deface our bodies, that Hashem has perfectly molded and constructed for us, even if it was with in mind to honor Him.

Imagine someone painted graffiti all over the White House which said, “long live the president!” That wouldn’t be an act of patriotism, it would be defamation. So too, tattooing one’s body even for the sake of Hashem’s honor is belittling the Great King that created us and endowed us with a pure soul to serve Him and represent His Majesty.

In fact, what the Bechor Shor is saying the message of “I am Hashem” in the pasuk is that I am a great king and doing these things in front of me is frivolous. He also said earlier that tattooing is a statute of idol worship for no particular reason, meaning they really weren’t showing pride and commitment by inscribing the name of their god into their flesh it was just a rule they had to follow and we shouldn’t copy the rules of the heathens, but furthermore it’s belittling to the Great King to have people who act in this manner, tattooing themselves with any type of tattoo. There is no basis for it in the Torah, The Great King’s handbook for life and the fad is taken from the outside world, so it’s a frivolous act therefore one shouldn’t copy it. Sticking within the boundaries of halacha, of the way Hashem the Great King wants the world to be run, having His nation serve Him and live life according to His guidance and advice is most productive. Anything else is inconsequential and not the Almighty’s ways, thus forbidden.

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Torah Riddles #225

Question: Let say in the holocaust one stole matzah to save his life because he was starving to death and at the same time he fulfilled the mitzva of eating matza Pesach night, whis he allowed to say a blessing over the stolen matzah?

Background:

A. The Mishna Berura (454:4:18) poskins that one may not say a blessing on stolen matza, even if just the ingredients were stolen and turned into matza because it’s considered disgusting to Hashem, so how can one make a blessing, whether on the mitzva of matza or hamotzi, over something disgusting to Hashem that is blasphemy!

B. The Beur Halacha quoting the Beis Meir says that what it means that it’s disgusting to say a blessing is that of course one must say it however he is mentioning his sin with the blessing, though he still has to bless. However the Beur halacha concludes that when in doubt by blessing be lenient and don’t say it.

 C. Chaza”l say that according to the Torah we shall live by it and not die by it.

Answer: Since you are doing what Hashem wants you to do by staying alive, even at the expense of stealing from someone, that is not disgusting and is pleasing to Hashem.

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Torah Riddles #224

 Question: Why can one fulfill the mitzvah of eating matzah on the seder night let say if it fell out in Shabbos with matzah that he carried in a public domain that night without an eruv but he cannot fulfill the mitzvah with stolen matzah?

Background:

A. The Mishna Berura (454:4:14, 15) says a person doesn’t even technically fulfill the mitzvah of eating matzah and would have to eat again and say a new bracha if one uses stolen matzah. But if one stole wheat or flour and made matzah he can fulfill the mitzvah because he acquired it with a change in the substance and he just has to pay the owner for the ingredients he stole.

B. The first Beur Halacha in Mishna Berura siman 318 says that if you purposefully carry on Shabbos you can still use it after Shabbos though if you purposefully cooked on Shabbos you can never use it because the Rabbis fined the one who purposefully transgressed Shabbos in a way which will change the item used to do a sin.

Answer: The Be’ur Halacha “vi’li’inyan bracha etc.” Says that the Poskim write that specifically by stolen matza one does not fulfill the mitzvah because the matzah itself came through sin. (According to Rebbe Akiva Aiger putting it into the mouth to eat has to be the means of stealing the object while fulfilling the mitzvah at the same time.) On the other hand, a carrying matza from the private domain to the public domain when Pesach falls out on Shabbos, one can still fulfill his mitzvah with that matza and even say a blessing for it because he is the one that actively transgressed a mitzvah, but the matzah itself isn’t a sin. This means that the matzah itself is deemed stolen matzah hence it’s an object of sin. But the matza that is carried is not deemed to be a status of a sin, it just that the action you did is a sin, totally disconnected from the object therefore when fulfilling the mitzvah it not through a sin in terms of carrying on Shabbos.

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Sefer Chofetz Chaim hilchos rechilus appendix, halacha 4, 5

In terms of shidduchim, if a boy is being set up with a girl and you know of a major character flaw or any other major issue of the boy or vice versa then you have to tell the other side if they don’t know. Halacha 6 will define what’s a major flaw and we’ll discuss all the many complex parameters of how to reveal to the perspective shidduch. However unfortunately people are very quick to tell others about a perspective shidduch information that does not need to be shared, maybe they have good intentions because they don’t want anyone to be hurt if the shidduch goes through but if the information isn’t a serious problem, then it need not be shared and ruin a person’s identity. For example, if a guy is simple minded and people take advantage of him, or if he is serious and does not joke around too much. To make the guy look like a fool and ruin him is uncalled for, and there is no reason to tell the other side of frivolous flaws whether it is true or in true. People who go around peddling character flaws which are insignificant should not be listened to and people who listen, even if they at first are innocent and just listening nervously, will eventually stand by and listen and if they continue they will sit down and listen attentively and join into the mocking of others. The baalei lashon hara that speak it are causing the public to sin and the best thing to do is not to confront them with rebuke but rather just to stay away. Whether they are making fun of the boy or girl themselves or their family it’s all the same. Even if the flaws might be true, to meet all the rules in order to be allowed to say it is pretty much impossible in these situations. There are situations which we will elaborate on, b’ezras Hashem, that one could say something before dating starts but once they are going out and don’t see the issues with each other it is no point bringing up and highlighting those type of issues.

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Tazria/Metzora – Triggering the Center

The bulk of this week’s double portion of Tazria and Metzora discusses the concept of tzaraas, spiritual leprosy. The most famous reason one gets tzaraas is for speaking lashon hara, slander. And one of the main reasons one speaks slander is because of gaava, haughtiness, thinking he or she is better than someone else. 
The Chofetz Chaim in his Sefer Shmiras Halashon, chapter 16, remarks regarding one who discovers tzaraas on his body, “furthermore it writes in the Torah (Vayikra 13:45), ‘his clothes shall be ripped and his head unkempt (grown out)’. It’s possible the reason for this is because the main reason for the sin of the tongue stems from haughtiness, that he thinks himself as an important person among people, therefore he decides to degrade his friend. If one would recognize his own fallacies, he would not seek out the blemishes of his friend. The proof to this is that the Torah writes by the purification process of a Metzora, he shall take cedar wood, hyssop, and crimson thread (see Vayikra 14:4). Rashi explains there that if one is haughty like a cedar then he should belittle himself like a worm or a hyssop, and then he would be atoned for. Therefore, the pasuk says that his clothes shall be ripped and his hair on his head grown out in order for him to be disgusting, so that he will look degraded by all and then he won’t speak haughtily about others.”

 Later in the chapter the Chofetz Chaim writes, “’And he shall cloak himself up to his lips’ (Vayikra 13:45). This is because he definitely said to himself originally, ‘Because of our tongues we shall prevail, our lips are with us’ (Tehillim 12:5), therefore Hashem commanded us that at this point one should be cloaked up to his lips. [The end of the earlier pasuk in Tazria says,] ‘he (the afflicted metzora) is to call out, contaminated! contaminated!’ (Vayikra 13:45). He is to make sure that everyone hears he is contaminated and separate from him. For in place of originally revealing the embarrassment of his friend in front of people, now he has to reveal his own embarrassment in front of people.” (Click here for Hebrew text.)
 The Chofetz Chaim depicts to what extent, from one end of the spectrum to the other, a person who speaks lashon hara is punished and must go in order to repent and change his wrongful ways. However, if you look at the Rashi itself earlier quoted from parshas Metzora, he says “and cedar wood” because these afflictions come because of haughtiness. “And “crimson thread and hyssop,” what is the way to fix it and be healed? Belittle himself from his haughtiness, like a worm and hyssop. (Click here for Hebrew text.)
 The Gur Aryeh, which is the Mahara”l’s commentary on Rashi, asks a blaring and really good question on this pasuk: “Why does two things have to be mentioned that he should humble himself like (1) hyssop and like (2) crimson thread, isn’t the most belittling one all that is needed? You can answer that definitely at first one should belittle himself like a worm who is very lowly, in order to distance himself from sin. For originally, he sinned in haughtiness and if he does not separate himself to the opposite extreme, to grab on to the attribute of lowliness very very low, then his sin will not leave his hands because he will go back to his haughtiness therefore one has to lower himself like a worm until he is distanced from the sin and his heart should not feel inflated. But afterwards he should be like a hyssop, and one does not have to belittle himself as low as a worm. This is why the pasuk first mentions crimson thread and then hyssop, because too much lowliness is not befitting because every good attribute has a middle ground, and the two extremes are not good. In this manner the Rambam explains in his introduction to Pirkei Avos, that one who sins with haughtiness, when he fixes his ways, he has to grab onto the most extreme way to lower himself until he removes the disgusting attribute he has [of haughtiness] and then he should stand by humility. This is also a form of lowliness but not as much.” (Click here for Hebrew text.)
 According to the Gur Aryeh, the reason for a person who has tzaraas has to bring both crimson thread (the thread represents the worm. In fact tolaas, the Hebrew word used in the pasuk means thread and worm) and hyssop, were in order to send a message that he should go to the opposite extreme from haughtiness, and then go back to the middle of regular humility once he gets rid of his haughtiness. What is interesting to note is that to go to the opposite extreme one goes through many actions, for example bringing the crimson thread as part of his sacrifice, clothing himself up to his lips, letting his hair grow out and become disheveled, calling to everyone ‘contaminated, contaminated’ so people will stay away from him, and separating himself from everyone for a week. However, in terms of going back to the middle ground, all there is, is a trigger or reminder, i.e., the hyssop, to indicate that that is the ultimate goal. Wouldn’t one think that logically finding the middle ground would be harder than going to the opposite extreme and therefore would take more action to figure out how to do that?

However, though it might be harder, all that is needed is an intellectual push, using one’s mind to figure out the equilibrium; not much extra actions must be taken to find that perfect balance, and then he automatically acts in that perfect balance. However, one could ask why is it right to go to the opposite extreme first, if the Gur Aryeh says it’s not good to do?
 The Orchos Tzadikim in a similar vein at the end of the Gate of Gaavah remarks: “He who desires to root out haughtiness from his heart completely cannot do this by thought alone but must at first depart from arrogance to its furthest extremity. How? A man who was accustomed to dressing himself in the finest garments such as the haughtiest people wear and wants to turn from this ostentation must overcorrect his defect. If he should wear ordinary clothes in an attempt to correct his fault, he will not eradicate his haughtiness from his heart. Or if his custom was to boast and to exalt himself to win honor by words or deeds. There is no means of correcting this unless he goes to the other extreme and conducts himself with the greatest humiliation, sitting below everyone or far to the rear, and wears worn and shabby clothes that disgrace their wearer, and does similar things until he roots out his haughtiness to heart. The same is true of a man with a hot temper who is angry often. At first, he should conduct himself so that even if they beat him and curse him, he should not feel it at all. He must continue in this manner for a long time until he roots out the very roots of anger from his heart. When he has achieved this, he can then take the middle road and follow it all his life. One should follow this procedure with all evil qualities. At first one should withdraw to the furthest extreme and act thusly for a long time. Afterwards he should take the middle road. And this method of procedure is a complete healing in connection with all evil qualities. And he whose intention continually is to serve the Creator Blessed be He, with every part of himself and in the best manner, will place this path before himself and before his companion. And concerning this it is said: ‘And to him that order his way aright will I show the salvation of God.’ (Tehillim 50:23).” (Click here for Hebrew text.)

Earlier in the chapter the Orchos Tzadikim describes the ideal median: “The proper way for man is to be clean in all matters, for cleanliness is the fence that guards good deeds. How shall he conduct himself? He should wear garments of moderate worth (elegantly conservative, as my Rosh Yeshiva, Rav Henoch Leibowitz zt”l used to say), and not expensive and splendid clothes that invite everyone’s attention. Nor shall he wear poor or shabby garments that shame the wearer, but garments of moderate worth, lovely and clean, according to his means. And it is forbidden that a spot or a stain be found on his garments. They should not be torn and they shall not be styled as the haughty sometimes do…”
Based on the Orchos Tzadikim, going to the opposite extreme isn’t ideal, but is a needed boost to get one on the right track, there are stages that must be taken to get to the right place. However, according to the Gur Aryeh, going to both extremes are not good; how then can it help to get one on the right track? It would seem that doing a not good thing can temporarily be useful and even more useful than trying to find the perfect median from the start. (Click here for Hebrew text.)
 We learn from here an incredible lesson, that what is not good can still be resourceful. We can’t always go straight to what is good to fix a situation. One must first take steps in doing what is not good but with the intent to clean the wrong that was done before settling into what is the ideal, right thing to do.

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Passover – A Pesach Story

This dvar Torah I heard on the first day of shiur by Rabbi Avrohom Kanarek zt”l over 20 years ago in Yeshiva Chofetz Chaim Yerushayim. Even though these words of mussar were given at the beginning of Elul zman, there is seemingly a well-known story about Pesach which is still worth sharing for its lesson.

 We say everyday upon waking up modeh ani, after we say ראשית חכמה יראת ד’ .
 This statement means, ‘the beginning of wisdom is fear of Hashem.’ The first pasuk of the Torah portion of Shoftim begins, “Judges and policemen shall be appointed to you in all your cities.” Why say “to you”? It is redundant! The answer is that each person should have for oneself, in oneself, a judge and a policeman. The basic quality of a judge is that he does not take bribes. So, a person to have a judge within himself means not taking bribes. What bribes a person? His negative middos, negative character traits, like taavah, physical desires. These make him believe “this is the right thing to do” or make up excuses like “that’s not what the Shulchan Aruch meant, it was talking about another case.” There are people who even don’t bother to convince themselves that what they are doing is correct, they simply can’t control their animalistic instincts, and even though they know what they are doing is wrong they proceed to do it anyways. That is why we have a policeman. What is the policeman? Yiras Shamayim, fear of Heaven. Not many people have Yiras Haromemus, Fear of The Exalted Hashem Himself, but at least fear of punishment one should have. This is the policeman.

There is a story of Reb Levi Yitzchak of Berditchev, on erev Pesach he would go to the non-Jews and ask to buy something illegal from the black market, and they said sure! He went to simple Jews and asked them to sell him chometz and they would say, assur, it’s forbidden! We see even with all the police in Czarist Russia the non-Jews weren’t afraid but a Jew has fear of Heaven which is enough.

Chag kasher visameach,
Rabbi Dovid Shmuel Milder