Clinging to the Sages

Daily Quote


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http://www.chabad.org/dailystudy/seferHamitzvos.asp?tDate=2/12/2013

Rabbi Chanina the son of Dosa would say: One whose fear of sin takes precedence to his wisdom, his wisdom endures. But one whose wisdom takes precedence to his fear of sin, his wisdom does not endure



Clinging to the Sages Clinging to the Sages





"And cleave to Him"—Deuteronomy 11:22.



We are instructed to mingle with the sages and interact with them whenever possible: join in their meals, do business with them, etc. This way we will learn from their ways and come to adopt their true beliefs.



The verse tells us to "cleave" to G‑d—but is it possible to cleave to G‑d who is likened to a consuming fire? Rather this means that we must cleave to Torah scholars.







Unabridged English Text of this Mitzvah »

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The 6th mitzvah is that we are commanded to be close to the wise and to associate with them. We should constantly be close to them and to be with them in all possible ways of friendship, such as eating, drinking and doing business, in order to thereby succeed in emulating their actions and knowing from their words the true way of looking at things.



The source of this commandment is G‑d's statement (exalted be He),1 "And cling to Him." This commandment is repeated,2 "To Him you shall cling," and is explained in the words of the Sifri: "Cleave to the Sages and their students."



Our Sages also derived from the verse, "To Him you shall cling," that one must marry the daughter of a talmid chacham, marry one's daughter to a talmid chacham, give benefits to talmidei chachamim and to do business with them. Our Sages say3 "Is it possible for a person to cling to the Divine Presence, when the verse says,4 'G‑d your Lord is [like] a consuming fire'?! Rather, whoever marries the daughter of a talmid chacham [is considered to have cleaved to the Divine Presence]."





FOOTNOTES

1. Deut. 11:22.



2. Deut. 10:20.



3. Ketubot 111b.



4. Deut. 4:22.



Positive Commandment 206 (Digest)









"And cleave to Him"—Deuteronomy 11:22.



We are instructed to mingle with the sages and interact with them whenever possible: join in their meals, do business with them, etc. This way we will learn from their ways and come to adopt their true beliefs.



The verse tells us to "cleave" to G‑d—but is it possible to cleave to G‑d who is likened to a consuming fire? Rather this means that we must cleave to Torah scholars.

Daily Quote


"I will make your progeny like the dust of the earth" (G-d's blessing to Abraham, Genesis 13:17). Just as the dust of the earth is from one end of the world to the other, so, too, will your children be scattered from one end of the world to the other. Just as dust is treaded upon by all, so, too, your children are destined to be treaded upon by the nations. Just as the dust of the earth is made fertile only with water, so, too, the people of Israel are blessed only in the merit of the Torah which is analogous to water. Just as dust erodes all metal utensils while it itself lasts forever, so is it with Israel: all idolatrous nations disintegrate, while they persist.

–Midrash Rabbah

Negative Commandment 64 (Digest)

Testing G‑d





"Do not test the L-rd, your G‑d"—Deuteronomy 6:16.



Once a prophet has been established as a true prophet – either through accurately forecasting the future on several occasions, or through the testimony of another established prophet – it is forbidden to further test or doubt his words.







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The 64th prohibition is that we are forbidden from testing His promises and warnings (exalted be He), that He has promised or warned us through His prophets. This would be done by doubting his words once we know that the one who has spoken to us is truly a prophet.1



The source of this commandment is G‑d's statement,2 "Do not test G‑d your Lord as you tested Him in Massah."





Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

Emulating G‑d





"And walk in His ways"—Deuteronomy 28:9.



We are commanded to emulate G‑d's ways. As the Midrash explains, "Just as G‑d is merciful, you should be merciful; just as G‑d is gracious, you should be gracious; G‑d is righteous, you too should be righteous; G‑d is pious, you too should be pious."







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The 8th mitzvah is that we are commanded to emulate G‑d, blessed be He, to the best of our ability.



The source of this commandment is G‑d's statement (exalted be He),1 "And you shall walk in His paths."



This commandment is repeated in the verse,2 "To walk in all his ways." This is explained in the words of the Sifri3: "Just as G‑d is called merciful, so too, you must be merciful. Just as G‑d is called kind, so too, you must be kind. Just as G‑d is called righteous, so too, you must be righteous. Just as G‑d is called pious, so too, you must be pious."



This commandment is also repeated in the verse,4 "Walk after G‑d your Lord." This too is explained5 as emulating the good deeds and fine attributes which are used to allegorically describe G‑d (exalted be He), Who is immeasurably exalted over everything.





FOOTNOTES

1. Deut. 28:9.



2. Deut. 11:22.



3. Parshat Eikev.



4. Deut. 13:5.



5. Sotah 14a: "Just as G‑d clothes the naked, ... so too, you must clothe the naked. Just as G‑d visits the sick, ... so too, you must visit the sick. Just as G‑d comforts mourners, ... so too, you must comfort mourners."

Loving Our Fellow






"Love your fellow as yourself"—Leviticus 19:18.



We are commanded to love and care for our fellow Jew as we love and care for ourselves. We should treasure our fellow and his possessions as we treasure our own. Whatever I wish for myself, I wish also for my fellow; and whatever I dislike for myself, I should also not want to befall him.







Unabridged English Text of this Mitzvah »

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The 206th mitzvah is that we are commanded to love each other as we love ourselves. I should have mercy for and love my brother as faithfully as I love and have mercy for myself. This applies to his financial and physical state, and whatever he has or desires. What I want for myself I should want for him, and whatever I don't want for myself or my friends, I shouldn't want for him.



The source of this commandment is G‑d's statement,1 "You must love your neighbor as [you love] yourself."





FOOTNOTES

1. Lev.19:18.