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By Rabbi Naftoly Bier
The תלמוד ירושלמי , the Jerusalem Talmud, מסכת יומא , asks, “In the time of the second בית המקדש , Holy Temple, the populace were diligent in Torah study, they had wonderful character traits, they were careful to observe all the מצוות , commandments, and to meticulously tithe properly, so why was the Temple destroyed? It was due to their love of money, אהבת הממון , and שנאת חנם , normally translated as baseless hatred. From here we deduce that the lack of respect is equivalent to the three cardinal sins that were the cause of the destruction of the First Temple; idolatry, forbidden sexual relations and murder.”
It seems incongruous for someone who has superior character to actually “hate another person for no reason.” Also, why wouldn’t someone find loopholes not to pay their taxes (tithes) if they are attached to their money? And why does it mention “love of money” before hatred of another?
What is the meaning of “loving” money? There are two ways a person defines themselves; either by their internal self or what is extenal to them.
Internal self is defined by one’s character; is one merciful, compassionate, assiduous, passionate, loving, caring, forgiving, magnanimous… does one emulate Hashem’s middos? External to a person’s inner being is one’s job, position, car, home, wealth, looks, clothing, fame, glory, knowledge…
By nature we always look outward; what do I have compared to another, what is my rank in society and to what I have accomplished or created! ,אהבת ממון love of money, is an identification of one who lacks an inner self-validation, that being that Hashem created one as a unique individual and one’s “treasure” of life is to constantly appreciate this infinite gift. When a person compares themselves to others, one denies oneself a true sense of validation; that I am a necessary component of Hashem’s Master Plan. Lacking a true, correct identity, where one respects their individuality; it is virtually impossible to sincerely admire or appreciate another.
שנאת חנם is a consequence of אהבת ממון . The Torah teaches us that Yaakov loved Rachel more than Leah. The next verse reads, “ וירא ה‘ כי שנואה לאה , And Hashem saw that Leah was ‘hated’.” It can’t mean “hated”, for the verse before states that he loved both, just one 100% and the other 99%!
The Ramban explains that the true definition of שנאה is the absence of unmitigated love, inadequate in its total adulation. The גמרא is teaching us a profound life-lesson; if one lacks a complete self-esteem it is impossible for one to fully revere another properly.
The יערות דבש , Rav Yonasan Eibeshutz, (חלך ק:ד) says that the fundamental flaw that was the catalyst for the destruction of both Temples was inadequate devotion to תפילה , prayer, during the period of the First Temple. This led to a minimization of acuity to one’s spiritual sensitivities, which slowly developed into a society that was detached from the רבש“ע . This lack of תפילה in turn brought about a state of being where wholesome identification was lacking.
We are being taught that the manner in which to ensure total devotion and connection to Hashem is through the medium of prayer, which in turn is the precursor of one having sincere, complete self-validation. If one feels the presence of Hashem (continuously) then it is a foregone conclusion that one senses self-esteem due to constantly being embraced by the Creator Himself! Due to the lack of developing this, brought about that one had “love of money” and consequently didn’t treat that with full reverence. This invariably leads to לשון הרע , “in order to validate that one is better than another” due to the lack of respect of another.
The יערות דבש says that the main עבודה , the primary focus during the forty days from the beginning of תמוז till תשעה באב should be a תפלה ; for this is the time when משה רבינו prayed to Hashem to forgive the Jewish people after the incident with of the Golden Calf. Prayer is the gift that we are given the golden opportunity to converse with Hashem, enabling us to truly feel His intimate love and caring, ennobling every individual. “ לא תחמוד , Do not covet”, the last of the עשרת הדברות , is the fundamental that includes all of the previous commandments. For if one truly feels the presence of Hashem, His inimitable caring and dedication, His validation of every individual, it would be implausible and ludicrous to define oneself by external definition. On the contrary, one will dedicate themselves to honor all of Hashem’s Torah due to their perception of being a gift of Hashem and appreciation of the greatest gift to us, the Torah.
