DEUT470 (Continued from [[LEV170]] Leviticus 16:2 any SINAI1 56) It is also possible to translate this Hebrew dictum in our mishnah in a different sense: Let the members of your household become "poor." Suppose you suddenly find a chance to have a few unexpected guests for Sabbath, but your wife has had no time to prepare for them. Then let your guests come first. you, your wife and your children can share what is left. The same may sometimes occur in regard to bed space. Your children may have to "double up" for the sake of the needy guest. This is the range of true Torah kindness. Even if it involves sacrifice of privacy, food or convenience, "let the members of your household be made poor" -- but let your house be wide open. Indeed, it is perhaps impossible to truly understand how the hungry man feels unless you were hungry yourself at one time. For genuine empathy, the ability to put yourself in the place of the other, you must once have lived through a similar experience. "And you shall love the stranger for you yourselves were strangers in the land of Egypt" [this verse]. This is perhaps the meaning of the aphorism in the Talmud: "Before a man eats he has two hearts; after he has eaten he has only one heart" (T.B. Baba Bathra 12b). As long as a man is still hungry, aware of gnawing-emptiness in his own stomach, he has a heart for himself and also has a heart for his hungry fellow man. But after he has eaten and assuaged his hunger, he has only one heart. Filled with his own sense of well-being, it is difficult for him to imagine the suffering of others. ... However, the word 'ani means not only "poor" in the strictly financial sense. A man may be wealthy and still be an 'ani. Does not King David cry out, "I am poor and suffering!" (Psalms 69:30) -and surely David possessed great wealth. Any man who is in need is, in regard to that need, poor. A man who is depressed and needs cheering; a lonely person in need of a friend; one who has a problem and needs advice: for all these who seek the warmth of friendship and sympathetic counsel, "let your house be wide open."

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DEUT472 See [[LEV800]] Leviticus 19:34 stranger TELVOL2 267-8

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DEUT474 Cleave to Torah scholars. … it enables us to learn the ways of Hashem. One violates this precept if one does not form close associations with Torah scholars, or does not fix love for them in his heart, or does not make efforts to promote their welfare when he is able to do so. He nullifies a positive commandment of the Torah. His punishment is very great, for Torah scholars uphold the Torah, keeping it strong, and because of them, many souls are saved. All who accustom themselves to being close to Torah scholars are much less likely to sin.

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DEUT473 "To Him shall you cleave". This commandment requires us to keep in the company of Talmidai Chachomim so that we should learn from their example (Rambam Daios 6:1-2). If you forsake their company to join a group of people who are speaking loshon hora, you violate this commandment.

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DEUT475 We should cleave to Torah scholars. This verse commands us to cleave to Torah scholars in order that we should learn from the Torah's commandments from them. If someone is able to be together with a Torah scholar or is able to assist him and fails to do so, he has violated this commandment. Someone who remains in the company of Torah scholars will not be quick to sin. (Chinuch 434). The Rambam writes: It is the very nature of man to be influenced in opinion and action by his friends and colleagues and to behave like the people around him. Therefore, we must cleave to righteous people and sit near scholars in order to learn and be influenced by their actions. We must keep away from the wicked in order not to learn from their behavior. If you live in a place where people do not behave properly, you should move to a place where the inhabitants are righteous. If this is not possible, you should dwell alone. (Hilchos Daios 6:1). A man should try to marry the daughter of a Torah scholar. A parent should try to have his daughter marry a Torah scholar. We should eat and do business with Torah scholars. (ibid. 6:2)

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DEUT477 It is a positive commandment to be attached to Torah scholars and their disciples for Scripture says, and to Him shall you cling [this verse]; and the Sages of blessed memory explained (Talmud Bavli, K'thuboth 111b); Whoever adheres to Torah scholars, it is as though he were attached to the shechinah (Divine Presence). Therefore a person should marry a daughter of a Torah scholar, and he should give his daughter in marriage to a Torah scholar. He should eat with him and have him benefit from his wealth. He should wallow in the dust of the feet of Torah scholars, and drink in their words thirstily.

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DEUT476 All that we have written above applies even if one speaks disparagingly of another person in private. However, if one joins a group of unscrupulous baalei lashon hara in order to tell them derogatory information about another person or in order to listen to their lashon hara, then he also transgresses the mitzvah of וּבֹ֣ו תִדְבָּ֔ק “And to Him you shall cling" (Devarim 10:20). Chazal (Kesubos 111b) explain that this mitzvah obligates us to associate with talmidei chachamim in every possible way and constantly be in their company. One should even eat and drink with talmidei chachamim, do business with them, and attach himself to them any way he can, in order to learn from their ways. Consequently, someone who does the opposite of this and associates with a group of wicked people certainly transgresses this commandment.

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DEUT482 See [[DEUT284]] Deuteronomy 6:13 fear CCCBM 17

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DEUT481 Fear Hashem. … the best protection against sin is fear of punishment. This is one of the six “constant” mitzvos [cited in the Mishnah Berurah, Siman 1 in the Biur Halachah, Hu klal], for one always must fear Hashem. All of the days of one’s life, at all times and places, one is duty-bound to fulfill this mitzvah. If someone is about to sin, he is obligated to stir his spirit and realize that Hashem watches everyone's actions and takes vengeance, in its correct measure, for each wrong that the person commits.

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DEUT478 … our Sages, z"l, said (Kiddushin 39b), "One who sat and did not commit a sin is rewarded like one who performed a mitzvah, as for example, one who had the opportunity to sin and saved [himself] from doing so." They further said (see Midrash Tehillim 1), "'[A book of remembrance was written before Him" for those who fear Hashem and those who contemplate His Name' (Malachi 3:16) -- this is one who had the opportunity to sin and saved [himself] from doing so." The reward, here too, essentially and fundamentally stems from a positive commandment, for he has prevailed over his yetzer by fearing God, as the pasuk says [this verse], "You shall fear Hashem, your God."

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