"For a Talmid Chochom is a Living Sefer Torah"
"Shimon, his son (of Rabbon Gamliel), says: All my days, I
grew up amongst Torah scholars and I have not found anything
better for a body than silence" (Ovos 1:17).
In one of the lessons of HaRav Shraga Feivel Mendelowitz
zt'l, founder of Yeshivas Torah Vodaas in New York, he
asked: Why does the tana R' Shimon introduce his words
with a biographical comment? Why doesn't he simply state:
There is nothing better for a person than silence?
R' Shraga Feivel provided his own answer: R' Shimon's opening
remarks teach us that in addition to the Torah which is
learned from the teachings of Chazal, a person can also
acquire regular knowledge, both in halochoh and in
derech eretz, by closely probing the daily conduct of
talmidei chachomim, for our Torah sages are veritable
living Torah scrolls!
At this point of the lesson, one of the students interjected,
"Are there any such Torah scholars in this modern age? Are
there any to be found in Yeshivas Torah Vodaas?"
The rest of the students squirmed in their seats
uncomfortably while R' Shlomo Feivel mulled over what to
reply, if at all. Finally, he said, "The very act of asking
such a question in public borders on chutzpah, but since the
question has been asked, I feel duty-bound to answer. In
order to determine that a person of such stature does,
indeed, exist in our midst, it would be necessary for me to
examine every single person and study his personal habits. I
don't know any of our ramim that well, although I have
always tried to personally know and appreciate one particular
member of our staff. And I can say with surety that every
word which issues from his mouth and every action he takes
has the validity of a specified halochoh in
Shulchan Oruch. And in these words, I am referring to
the new rosh yeshiva, HaGaon R' Yaakov Kamenetsky."
In a similar manner did R' Mordechai Schwab from Monsey
describe R' Yaakov as incorporating the various character
traits which we are commanded to strive to excel in. "Would
you like to know the meaning of the words, `Greet every
person with a pleasing expression (Ovos 1:15)'?" he
asked rhetorically, answering, "All you need do is have the
privilege of seeing R' Yaakov's shining countenance. His
smile has become a trademark. And would anyone like to
understand the real meaning of, `Your neighbor's honor should
be as dear to you as your own' (ibid. 2:10)? Then see
how R' Yaakov rushes forth to greet every guest and how, at
the end of his days, he would apologize before all of his
visitors for the weakness which prevented him from getting up
to greet them.
"Is it difficult for you to imagine the figure of R' Yochonon
ben Zakkai who always was first to greet another, `Even a
gentile in the marketplace' (Brochos 17)! If so, it is
well-remembered how R' Yaakov was always very vigilant in
blessing and greeting everyone on his street, even his
gentile neighbors whom he would encounter upon the daily walk
which he took upon doctor's orders. Of course, this is only
one example of innumerable others."
Environment-Friendly
"Greet Every Person with a Pleasant Expression"
(1:15).
It seems to us, notes HaRav Chaim Friedlander zt'l
that doing chessed has become institutionalized to
being the performance of specific acts of chessed as
opposed to a general outlook and attitude. But this is a
mistake. Doing a favor for a friend expresses itself in many
ways. Shammai taught us one of them when he said, "Greet
every person with a pleasant expression."
We might expect, says R' Chaim in the name of his illustrious
teacher, HaRav Eliyohu Dessler, that this teaching would have
been said by Hillel, who taught, "One should love peace and
pursue peace," and not by Shammai, whose characteristic
attribute was of strict justice. But we learn here that even
justice obligates a cordial expression. I owe it to the next
person; it is his due. And, on the contrary, a sour and sad
expression can unnerve those who see it on my face and
distress them.
R' Chaim adds: Ovos deRav Nosson comments upon this
very mishnah, saying, "Receive everyone with a
pleasant expression. How? This teaches that even if a person
were to give his friend the best gifts in the world, but with
an acerbic expression, he would not be credited with having
given him a thing! But one who receives his friend cordially
and pleasantly, even if he didn't give him a thing, is
credited as if he had given him the best the world has to
offer."
Why is this so? Because with a kindly expression towards
another a person is giving of his heart, and this is what his
friend wants and needs — his attention and concern. A
gift is really no more than an expression of attention. I
thought that my friend could use this, would be happy with it
and find pleasure with it. But without the goodwill
behind it, the gift is altogether divested of its purpose,
robbed of its intention, and it is as if nothing at all was
exchanged.
On the other hand, a gracious smile and a show of genuine
concern for the other through pleasantness is the best gift
one can possibly give another. It is as if "he gave him the
most precious presents in the world." Why? Because he is
giving his very heart.
A genuine smile, concludes R' Chaim, should not be directed
only at those who come to one's home, but also be present as
one walks along the street. I must see to it that my face
reflects happiness, pleasantness — even if only towards
passersby whom I don't know! I must make sure that those who
see me, see a agreeable expression on my face.
In order to execute this teaching, one need not wander afar.
We must first concretize it within our immediate
surroundings, in our homes, in the beis medrash
etc.
