(Hakhel)
A. Why does the Torah not identify the kind of tree the Eitz HaDa’as was? Chazal (see Bereishis Rabbah 15:8) teach that it was because Hashem did not want to disgrace this tree forever–as the tree over which the world was punished for thousands of years. If Hashem was concerned about the honor of the Eitz HaDa’as in this way–all the more so should we be concerned with human beings, making sure not to shame anyone in any way. In fact, shaming a person is brought by Chazal as a form of killing him. Moreover, The Sha’arei Teshuvah (3:139) teaches that the pain caused by disgracing another is worse than death.
B. In order for us to fathom how horrible it is to shame another, Chazal (Bereishis Rabbis 65:16) teach that Aviyahu, the king of Yehuda, passed away at a young age because he embarrassed one of the greatest reshaim of all time, Yeravam Ben Nevat.
C. Hashem greets Moshe at the sneh–the burning tree, and advises him that he will be the leader to take K’lal Yisrael out of their desperate servitude in Mitzrayim. Moshe refuses day after day for a seven day period–because he does not want Aharon, his brother and the leader of K’lal Yisrael at the time, to be offended. Upon reflection–having a glimpse of Aharon and his greatness–would he really have been hurt? He would have been overjoyed over K’lal Yisrael being redeemed! We see from here how we must avoid even the perceived pain of another. (Sefer Ohr HaTzafun, Chelek Bais) The Sichos Mussar (II: 18) adds that when Hashem was upset with Moshe Rabbeinu, it was not for his refusal to go–but over his not treating Aharon with the proper regard! Indeed, that is why Hashem told Moshe Rabbeinu that not only will Aharon not be pained by Moshe’s selection–but will see Moshe and be glad of heart (“VeRa’acha VeSamach B’Libo”). Furthermore, continues the Sichos Mussar, if Moshe would have been right–that Aharon would have been upset–then Moshe would have been correct in rejecting his position as leader!
D. Chazal teach that someone who commits suicide does not have a chelek in Olam Haba. Yet, Chazal also clearly teach that if one has a choice in front of him–either to shame another person, or to throw himself into a fiery furnace, as was the case with Tamar who could have shamed Yehuda by indentifying him or be thrown into the fire–then in that case one will not lose his Olam Haba for taking his own life. From this we can see how serious the sin of shaming another is–as even suicide is permitted as an alternative! (Sefer Penei Yehoshua to Bava Metziah 59A)
E. One always looks to double his rewards–his points, his profits, and the like. HaRav Yeruchem Levovitz, Shlita, brings Chazal (Avos 4:1) who teach that “Who is honored? He who honors Hashem’s creatures, as the Pasuk (Shmuel I, 2:30) says ‘Ki Mechabdai Achabeid–I will honor those who honor Me.’” How does the Pasuk brought relate to those who honor Hashem’s creatures–the Pasuk only refers to honoring Hashem Himself?! The answer is clear: When one honors Hashem’s creatures, he is also honoring Hashem–performing a double Mitzvah!
F. An amazing insight: Chazal (Brachos 14A) teach that if an honorable person passes by, and one is in between the Parshios of Kriyas Shema–one can actually greet him. One can also respond to anyone who greets him. This is brought in Halacha in Shulchan Aruch (Orach Chaim 66:1) How could this be so–one is in the process of being mekabel Ohl Malchus Shomayim and Ohl Mitzvos–how do other human beings fit into the picture? HaRav Yecheskel Levenstein, Z’tl, explains that the answer is that demonstrating respect to others is part and parcel of demonstrating respect to Hashem!
G. Rebbi Yitzchak of Vorki, Z’tl, provides daily life-guiding advice: When Chazal teach that one should greet another, they use the phrase: “B’Sever Panim Yafos” (Avos, 1:15). We most certainly can understand the term Panim Yafos–a pleasant countenance. What does the word Sever add? Rebbi Yitzchak explains that even if one does not cherish the person that his is about to greet, even if one does not appreciate his opinions or his deeds, even if he is not ‘my style’, and even if one feels that it is a burden to deal with this person–even then one must greet him with Sever–with thought–so that at least he feels liked, and perhaps even good about himself, rather than feeling hurt, offended or a burden. Sever Panim Yafos, then, teaches that the way one greets another is not just a natural reaction–it is a thoughtful one!
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