Arvus – Part II
In Part 1 we learned how far reaching Arvus is and offered three practical steps towards connecting to Arvus on a deeper level. Part 2 will continue with these themes.
Arvus isn’t just about being מוציא others in מצוות, even if you have fulfilled your מצוה and giving up on your hiddur מצוה for another’s basic מצוה or (possibly) your מצוה דרבנן for another’s מצוה דאורייתא. It is also the rationale behind Tochacha: the פסוק says
הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא: you shall reprove your fellow and not bear a sin because of him. What sin is the end of the פסוק referring to? Says Rabeinu Yona
הוכח תוכיח את עמיתך ולא תשא עליו חטא הוזהרנו בזה שלא נשא חטא בחטא חברינו בהמנענו מהוכיח אותם. ואם איש אחד יחטא, בהגלות נגלות חטאו, כל העדה יענשו עליו אם לא יוכיחוהו בשבט מוסרם. וכן כתוב (יהושע כב, כ): הלוא עכן בן זרח מעל מעל בחרם ועל כל עדת ישראל היה קצף והוא איש אחד לא גוע בעונו. ונאמר (דברים כט, כח): והנגלות לנו ולבנינו עד עולם. ואפילו אומות העולם אמרו (יונה א, ז): ונדעה בשלמי הרעה הזאת, אף כי ישראל שהם ערבים זה בזה:
The basic idea is that if you don’t reprove him, you will receive his sin. The sinners personal sin becomes the possession of the whole community if they don’t take responsibility and this, the Torah seems to be telling us, is the reason we should reprove one another.
The עין יצחק asks a fascinating question. The dictum “one doesn’t commit a sin in order to save someone else from a more serious sin” doesn’t seem to concur with Arvus. Arvus tells us that his sin is your sin, therefore saving him from a more serious sin should fit the dictum of “do a sin in order to save yourself from a more serious sin?”
We have spoken about much that Arvus obligates us. The root of Arvus is, however, totally for our personal gain. The Ramchal writes that it was specifically so that each Jew could benefit from the positive actions of others that Hashem linked all of Klal Yisrael together. Through this intense bond, each Jew can connect to another’s merits to attain the paramount spiritual prize of Olom Haba. The natural consequence of this benefit is a commensurate responsibility for another’s sins and מצוה responsibilities.
Let’s now visit some practical applications. Many years ago I heard a relative of Rav Moshe say that Rav Moshe received far fewer שאלות in חשן משפט than in אורח חיים . One wonders, how many questions did he receive in הלכות ערבות?
How far does Arvus go? Yes, we learned I give up my hiddur מצוה for someone else’s basic מצוה; but do I have to look for that other person? If so, how far do I have to go? Do I have a monetary claim when I give someone else my Esrog? Is there a difference in how much I sacrifice for another individual and how much I sacrifice for the tzeebur? Is arvus mechayev me if my whole religious level will be compromised? Here is a question I recently had: I was in a minyan beginning a few minutes before זמן קריאת שמע , was I מחויב to tell the צבור the zman was upon us?
We should start treating Arvus like other parts of Torah and clarify our cheyuvim through asking questions to our Rabbonim.
Albeit a bit counter-intuitive, Arvus can actually help us to focus more on our own Torah and Mitzvos. This in two different ways.
One, there is an inherent tension in taking responsibility for another’s sins but not my own. What am I really doing if I am not serious about myself? This friction can help us grow. Two, I realize that through my sins I may be causing punishment to others. Realizing this, our Ahavas Yisrael can help us cease sinning as we don’t want to hurt others.
In order to make Arvus a part of ourselves I would like to suggest a small but very significant "action item". Try to do one action a day (or, at least, a few a week) with “Arvus awareness”. It could be saying “Yasher Koach” to a BaalTefillah, not because you enjoyed his sweet voice, rather because he fulfilled his cheyuv which is your cheyuv. Or, give room (physically or emotionally) to someone doing a mitzvah. Find ways to encourage others in fulfilling מצוות. And point out, where fitting, to others how to perform מצוות in the right way.
We are a connected people. We are an infinite people. The more we grow in Arvus, the more we and all Klal Yisrael will benefit.
(Please send comments and questions to rdsvaad@gmail.com)
"if you would lilke to recieve these Avodah thougths every 2 weeks sign up at
http://rdsvaadim.com/subscribe/
In Part 1 we learned how far reaching Arvus is and offered three practical steps towards connecting to Arvus on a deeper level. Part 2 will continue with these themes.
Arvus isn’t just about being מוציא others in מצוות, even if you have fulfilled your מצוה and giving up on your hiddur מצוה for another’s basic מצוה or (possibly) your מצוה דרבנן for another’s מצוה דאורייתא. It is also the rationale behind Tochacha: the פסוק says
הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא: you shall reprove your fellow and not bear a sin because of him. What sin is the end of the פסוק referring to? Says Rabeinu Yona
הוכח תוכיח את עמיתך ולא תשא עליו חטא הוזהרנו בזה שלא נשא חטא בחטא חברינו בהמנענו מהוכיח אותם. ואם איש אחד יחטא, בהגלות נגלות חטאו, כל העדה יענשו עליו אם לא יוכיחוהו בשבט מוסרם. וכן כתוב (יהושע כב, כ): הלוא עכן בן זרח מעל מעל בחרם ועל כל עדת ישראל היה קצף והוא איש אחד לא גוע בעונו. ונאמר (דברים כט, כח): והנגלות לנו ולבנינו עד עולם. ואפילו אומות העולם אמרו (יונה א, ז): ונדעה בשלמי הרעה הזאת, אף כי ישראל שהם ערבים זה בזה:
The basic idea is that if you don’t reprove him, you will receive his sin. The sinners personal sin becomes the possession of the whole community if they don’t take responsibility and this, the Torah seems to be telling us, is the reason we should reprove one another.
The עין יצחק asks a fascinating question. The dictum “one doesn’t commit a sin in order to save someone else from a more serious sin” doesn’t seem to concur with Arvus. Arvus tells us that his sin is your sin, therefore saving him from a more serious sin should fit the dictum of “do a sin in order to save yourself from a more serious sin?”
We have spoken about much that Arvus obligates us. The root of Arvus is, however, totally for our personal gain. The Ramchal writes that it was specifically so that each Jew could benefit from the positive actions of others that Hashem linked all of Klal Yisrael together. Through this intense bond, each Jew can connect to another’s merits to attain the paramount spiritual prize of Olom Haba. The natural consequence of this benefit is a commensurate responsibility for another’s sins and מצוה responsibilities.
Let’s now visit some practical applications. Many years ago I heard a relative of Rav Moshe say that Rav Moshe received far fewer שאלות in חשן משפט than in אורח חיים . One wonders, how many questions did he receive in הלכות ערבות?
How far does Arvus go? Yes, we learned I give up my hiddur מצוה for someone else’s basic מצוה; but do I have to look for that other person? If so, how far do I have to go? Do I have a monetary claim when I give someone else my Esrog? Is there a difference in how much I sacrifice for another individual and how much I sacrifice for the tzeebur? Is arvus mechayev me if my whole religious level will be compromised? Here is a question I recently had: I was in a minyan beginning a few minutes before זמן קריאת שמע , was I מחויב to tell the צבור the zman was upon us?
We should start treating Arvus like other parts of Torah and clarify our cheyuvim through asking questions to our Rabbonim.
Albeit a bit counter-intuitive, Arvus can actually help us to focus more on our own Torah and Mitzvos. This in two different ways.
One, there is an inherent tension in taking responsibility for another’s sins but not my own. What am I really doing if I am not serious about myself? This friction can help us grow. Two, I realize that through my sins I may be causing punishment to others. Realizing this, our Ahavas Yisrael can help us cease sinning as we don’t want to hurt others.
In order to make Arvus a part of ourselves I would like to suggest a small but very significant "action item". Try to do one action a day (or, at least, a few a week) with “Arvus awareness”. It could be saying “Yasher Koach” to a BaalTefillah, not because you enjoyed his sweet voice, rather because he fulfilled his cheyuv which is your cheyuv. Or, give room (physically or emotionally) to someone doing a mitzvah. Find ways to encourage others in fulfilling מצוות. And point out, where fitting, to others how to perform מצוות in the right way.
We are a connected people. We are an infinite people. The more we grow in Arvus, the more we and all Klal Yisrael will benefit.
(Please send comments and questions to rdsvaad@gmail.com)
"if you would lilke to recieve these Avodah thougths every 2 weeks sign up at
http://rdsvaadim.com/subscribe/