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בּ“ה

Parshas Kedoshim

‘You shall surely rebuke (הוכח תּוכיח) your fellow, and you shall not bear a sin upon him’ (Vayikra 19:17)

The Mitzvah of “Rebuke”:

1) ----- Writes Rabbi Aharon Soloveitchik zt”l: In every English translation of the Bible, ‘hocheiach tochiach’ is translated as “rebuke” or “reprimand”. This is not an accurate translation. Hocheiach does not mean rebuke, and does not mean reprimand. It really means “a proof”; something that serves as a raayah, for evidence is called a hochachah -- a proof. Thus the Torah says, in fact: You shall prove to your fellow -- to your chaver.

Prove what? What shall you prove? Obviously it means: ‘You shall prove to your fellow the wrongful path on which he embarks, the wrongfulness of his conduct.’ Although the words are omitted, the meaning is implicit.

But the question then arises, why, if that be the case, does not the Torah say, ‘l’amisecha -- unto your fellow’? If the Torah means ‘you shall convince, you shall prove unto your fellow the wrongfulness of his course,’ then ‘amisecha -- your fellow,’ is an indirect object. How is it that the Torah employs the direct object -- ‘es amisecha’ -- when the indirect object should be employed? A very profound concept is contained in this verse, and the key to it lies in the grammatical formulation of this Mitzvah.

We find in the Talmud that whenever people are quoted as referring to the better side of their character, they speak of themselves in the first person, while if referring to the evil aspect of their character, then they refer to themselves in the third person.

Thus, when the Talmud quotes people as saying that they fulfilled a certain Mitzvah, it puts the word ana, “I,” in the mouth of the person quoted.

Should the Talmud quote people as telling that they were violators of the Shabbos, or that they were rude, then the term hahu gavra, “that person,” is used by the person quoted.

We learn from this that within every person there are two personalities. In every individual there is the ideal personality, aspiring towards that which is sacred, noble, worthy. And simultaneously, every person is moved by certain animal instincts which lead him or her to sinful acts.

The real personality is the one that is motivated by the lofty inclination. That is the “ana,” the “I,” the essential inner self of the person; the animal instincts that impel one towards wrongful ways constitute only the “hahu gavra,” “that person,” a stranger, a trespasser who occupies one’s spirit. . .

The Mitzvah of tochachah is based upon the belief that the true self is the “I” of the person, not the “that person.” The “hahu gavra” is only a subterfuge (deception) that covers up and imprisons the real self.

How can one correct another? If you see that a person is addicted to sin, how can you change the person? Not by calling names, not by reprimanding, but by proving to the person his or her true self. . .

The reason so many Jews feel incapable of Teshuva is because they are not aware of their own spiritual strength. They think that the acher (other) is the real person while it it is only a trespasser.

The Torah says if you want to succeed in correcting Jews who are delinquent in their demeanor, then do not try to reprimand them. Do not tell them, “You are no good,” “You are impure”; that is not tochachah. Rather, tochachah requires that you convince the delinquents of their inner selves: You shall retrieve your fellow. . .

Right now certain Jews are not chaverim, because externally there is a rude shell, a hahu gavra that imprisons their personality, frustrates them, and does not allow them to realize their potential.

But with the proper approach and proper guidance, you can revive and regain the chaver so that this Jew will be a chavrusa to you. This is the purpose of ‘hocheiach tochiach. . . vi’lo sisa alav cheit’ -- that you shall not incur guilt.

Shall we then fail to realize why so many Jews are delinquent in their religious and moral demeanor? Is it not because we, the so-called observant Jews, fail to inspire them? Had we grasped the proper approach towards these Jews, then they would have been inspired to expel the shell that covers up their real selves.

Were we to realize now the proper approach and the proper guidance, we would beyond any doubt succeed in retrieving and reviving the chaver, the amisecha. If we fail to fulfill the tochachah, then it is [in part] our fault, and we share the guilt. (Logic of the Heart, Logic of the Mind).

2) ----- From the fact that the Torah uses the double-term -- הוכח תּוכיח, we learn that different-styled, and differently worded rebukes are needed for different people. We must judge our “audience.” (Tal U’Matar).

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'And you shall love your fellow like yourself, I am Hashem.’ (Vayikra 19:18)

The Mitzvah of ואהבת לרעך כמוך:

1) ----- In the midst of the command to love our fellow, Hashem provides us with a valuable piece of advice how to perform it:

The verse tells us that you must love your fellow ‘like yourself.’ A person naturally sees things from their own perspective and from their side of things, thus, in part, why they are more sensitive to themselves. However, if we can try to sometimes see things from our fellow’s perspective, it will aid us greatly to love them as we are supposed to and treat them properly. For example, before we say or do something that could, G-d forbid, be offensive, think about how you would feel if someone said or did that to you. . .

And the same goes for other situations: If others are not so nice at times, don’t just jump and dislike them. There are always reasons behind things -- so try to think from their perspective: Perhaps there are things going on in their lives that aren’t so pleasant, may Hashem help them, and so they are bitter. There have certainly been moments for ourselves like that! And there are many other possible things. (Tal U’Matar).

2) ----- The true and full upholding of ‘And you shall love your fellow like yourself’, says the Sfas Emes {third Gerrer Rebbe -- Rabbi Yehuda Aryeh Leib Alter zt”l}, is very hard work. Therefore HaKadosh Baruch Hu says: ‘I am Hashem’ -- I am prepared to help, so that you will be able to uphold it if only there will be in you a true desire to it. . . (Quoted in Maayanah Shel Torah).

3) ----- Hillel said: “What is hateful to you, do not do to your friend.” (Gemara Shabbos 31a).

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Parshas Kedoshim has 64 pessukim (verses). This number is the Gematria (numerical value) of the word דין, which means ‘judgement.’ This can allude to us that in order to truly become holy people, serving Hashem as is proper -- קדושים -- we must at times take a ‘judgement’ on our actions, and see where we are holding: In what areas are we lacking and thus must improve in?

(Tal U’Matar)

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|~Maaseh~| Once, one of the students of Rabbi Yisroel Salanter zt”l came before him and said that he would like to travel to Germany to tell over things regarding Teshuva, because he had heard that there was a loosening on the faith there, and maybe it would help the people to return from their bad ways.

“Good thought,” said Rabbi Yisroel, “But what about our city, Salant; are all the people of the city going in the upright way? Perhaps there’s place to arouse the people of our city with matters of Teshuva, first?”

“You are certainly correct!” The student answered.

“And what about your family?” inquired Rabbi Yisroel, “Are they all truly going in the upright way, or perhaps they should be aroused first?”

The student replied that indeed, when he thought about it, he should first speak with some of his family.

“And what about you?” Rabbi Yisroel asked, “Are you pleased with the state you’re in, or maybe. . .?”

“Indeed, indeed!” Said the student. “The Rebbe is correct. Before everything, it is upon me to fix myself. . .”

(Vi’Karasa L’Shabbos Oneg, Volume 2)

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Good and meaningful Shabbos to all!

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