Le'ilui nishmat (for the elevation of the soul) Adina Dalia bat Leah (Adina Dalia daughter of Leah), ruchah tehei beGan Eden (may her spirit be in the Garden of Eden). Hayom tish'ah ve'esrim yom la'Omer shehem arba'ah shavu'ot veyom echad (Today is twenty-nine days of the Omer, four weeks and one day).
We have the midah (attribute) of Chesed shebeHod (kindness within splendor). First, he has a hakdamah (introduction) here. As you know, today is Pesach Sheni (Second Passover). He says the kedushah (holiness) of this week, of Sefirat Hod bichlal veyom Pesach Sheni bifrat (the counting of Hod generally, and Pesach Sheni in particular), is very, very high, ki vahem adayin sha'arei ma'alah petuchim (because the gates above are still open), as the Zohar Hakadosh (Holy Zohar) speaks about this. This is what it says: “Keivan deKneset Yisrael (Community of Israel) mit'atra be'atara beNisan” (Since the Community of Israel is crowned in Nisan). Kneset Yisrael is the Shechinah (Divine Presence). Mit'ateret means that it is crowned, be'itura beNisan, with its crown in Nisan. We receive the orot (lights) on the first night, during the Seder, before the Seder, in tefilah (prayer), and in the Seder. “La adiat, adi'at, kitra ve'itra minah telatin yomin” (the crown and its adornment remain with her for thirty days): its orot do not leave her for thirty days, until the fourteenth of Iyar.
“Vechol inun telatin yomin min yoma dinafku Yisrael miPesach”. All those thirty days, from when Klal Yisrael left and offered the korban Pesach (Passover offering) for the first time, “it'ara matronita be'atra vechol cheila bechedva” (the Queen is adorned with her crown, and all her hosts rejoice). The Malka, the Shechinah, has her orot, and all her hosts are besimchah (in joy).
“Velachen man deba'ei lemachmei lematronita yachil lemachmei” (Therefore, one who wants to see the Queen is able to see her). Someone who wants to see the Malka can receive these orot from her, and they can go up throughout all these first thirty days. “Batar kach kruza kariz” (After that, a proclamation is made): “Kol man dela yachil lemachmei matronita” (Everyone who was unable until now to come and see the Queen), which is the Shechinah, “yikabel minah” (will receive from her) the orot. They should receive the orot from her. “Yeitei veyechmei ad dela yin'alu tar'ei” (Let them come and see before the gates close).
“Eimatai kruza kariz?” (When is this proclamation made?) “Be'arba'ah asar leyarcha tinyana” (On the fourteenth day of the second month), which is Iyar, where we are now. “Deha mitaman ad shiv'ah yamin tar'in petichan” (For from there, the gates remain open for seven days). The gates are still open; there is still the ha'arah (illumination) of Pesach Sheni, which shines like the seven days of Pesach Rishon (First Passover). “Umikan vahal'ah yin'alu tar'ei” (And from here onward, the gates will close). He says that after that, these gates are closed.
“Ve'al da Pesach Sheni.” He says this is Pesach Sheni: those who were unable to observe Pesach Rishon could still observe Pesach Sheni, which is on the fourteenth of the second month. That was a general hakdamah to Pesach Sheni. Now he brings a ma'alah (special quality) of Pesach Sheni in particular.
haYa'avetz writes, “Gilui li mehashamayim” (It was revealed to me from Heaven), “ta'am shenikba Pesach Sheni leyom zeh” (the reason Pesach Sheni was established on these days). In other words, if someone was tamei meit (ritually impure through contact with the dead), he could have observed it a week after Pesach. It would have taken a whole week for him to become tahor (ritually pure). So why do we wait a month? He says, “Lefi shebeshanah rishonah letzetam miMitzrayim” (because in the first year after they left Egypt), “achlu mehamatzot” (they ate from the matzot) until the night of the fifteenth of Iyar. They were able to eat matzot until the fifteenth of Iyar, “umikan hakedushah nimshechet ad halaylah” (and from then the holiness continues until the night). “Velachen matzah vechametz imo babayit kefi shehayah az” (Therefore, matzah and chametz are with him in the house, as it was then). It seems that in the first year they ate matzah throughout the whole month.
haChida writes in Avodat HaKodesh, “Yom Pesach Sheni yarbeh besimchah ktzat ki yom kadosh hayom” (On Pesach Sheni, one should increase his joy a little, because today is a holy day). haChavif—that is Rav Chaim Palachi—adds in his book Moed Lechol Chai, which is on all the holidays: “Mi shechonano Hashem be'osher yiheyu al shulchano talmidei chachamim utzenu'im veyekayem kol dichfin kePesach Rishon” (One whom Hashem has endowed with wealth should have Torah scholars and modest people at his table and fulfill ‘all who are hungry’ as on Pesach Rishon).
As a matter of fact, one of the Admorim I was very close to, the Kretchnif Rebbe, makes a whole Seder today. All his Chassidim (Hasidic followers) come, and they make a Seder, a regular Seder, going through the whole Haggadah. They do the whole thing. They drink the Daled Kosot (four cups), everything. They have videos of it; it’s very interesting. That’s their minhag (custom), and the ha'arah is actually there.
That’s just to give an idea of this week, and particularly today, which is Pesach Sheni, when there is an ha'arah of kedushah that a person can tap into. Now he begins the avodah (service) of Chesed shebeHod.
“Bein adam laMakom, yitbonen ha'adam” (Between a person and God, a person should contemplate) “bema'aseh hachesed vehatov shepo'el Hashem yitbarach im amo Yisrael bichlal ve'imo bifrat” (the kindness and goodness that Hashem, may He be blessed, does for His people Israel generally and for him in particular). He should think about the chesed that HaKadosh Baruch Hu does for Klal Yisrael, and also for himself in particular. “Ve'eich shehamechaven bazeh hu sheyavi'u habriyot lehodot uleshabeach et shemo yitbarach” (And how the purpose of this is to bring people to thank and praise His blessed name).
By thinking and contemplating all the good that Hashem bestows on us, a person comes to the midah of Hod, of hoda'ah. As we find in the verse that David HaMelech said, “Hodu l'Hashem.” Why should we say “Hodu l'Hashem”? “Ki tov. Asah imanu ba'avar”—He did good for us in the past. “Uvahoveh, ki le'olam chasdo”—and in the present and the future, His chesed is forever. “Gam ba'atid.” We find that a person completes and attains the midat hahod by means of the midat hachesed: recognizing and appreciating the chesed that is right before us. A person just has to open his eyes and see all the chesed being done for us every moment.
As it says in the sefer Omer HaTenufah: “Yoreh lanu midat chesed shebehod” (The attribute of kindness within splendor teaches us), “ki hod peirusho lashon hoda'ah vehallel.” Thanks and praise is the translation of the word Hod. As it says in the Tikunim: “Ratzah lomar shekol hoda'otam shel adam yiheyeh al derech shehodah David HaMelech, alav hashalom” (That is to say, a person’s thanks should be in the manner in which David HaMelech, peace be upon him, gave thanks). “Dehaynu sheyodeh l'Hashem yitbarach al kol tovah shemizman ha'avar” (That is, he should thank Hashem for all the good from the past), “vegam al hachesed shenimshech tamid le'olam, ken tamid le'olam, vezehu chesed shebehod” (and also for the kindness that continues forever, always forever; this is kindness within splendor).
We should thank Hashem for everything He has done for us until now and for how He continues to act toward us going forward. That’s number one.
Number two: “Yiten al libo ki tzorech hashlamat hoda'ato yitbarach shemo” (He should take to heart that, in order to complete his thanksgiving to His blessed name), “yesh lo lefarsem et chasadav vetovo” (he must publicize His kindnesses and goodness), “she'asah ve'oseh haBorei yitbarach” (that the Creator, may He be blessed, has done and continues to do). Right? “Tov lehodot l'Hashem ulzamer leshimcha Elyon.” We want to thank Hashem and say over His praises. “Shemehem nimshech hu liheyot modeh lo.”
“Venimtza shemashlim et midat hahod al yedei midat hachesed,” as the sefer Omer HaTenufah writes: “Od yesh lo lomar she'al kol davar sheyodeh laHashem Yitbarach, lema'an yukar lechol migedulat ha-Yitbarach Baruch Hu uvaruch Shemo, vachasadav shemechased bahem im beriyotav, ve'al yedei zeh yitrabeh kevod shamayim ba'olam, veyashreh Shechinato betocheinu, ka'amur: ‘Ve'Atah Kadosh yoshev tehilot Yisrael,’ vezehu chesed shenitgaleh al yedei hahod.” In order that others can recognize, it should be recognizable the greatness of Hashem, and His kindness, that He does with all of the creation, and this will bring to a ribuy of kevod shamayim in the world, and that will bring a hashra'at of the Shechinah amongst us, as it says, “Ve'Atah Kadosh yoshev tehilot Yisrael.”
And this is the chesed revealed through Hod, when a person publicly thanks HaKadosh Baruch Hu and speaks about the chesed done for him.
Number three: “Od yiten libo ki biheyot makdim lehodot laBorei Yitbarach al mah she'adayin lo heitiv lo, zocheh bizeh letov vechesed mehodato.” He should take to heart that when he gives thanks to the Creator, may He be blessed, for what He has not yet done for him, he merits goodness and kindness through his thanksgiving. If you thank Hashem in advance, before He has even given it to us, and go and give thanks to Him, that causes you to receive it. “Shebe'emet Hashem Yitbarach haTov yashlim lo et chesrono” (In truth, Hashem, may He be blessed, will complete his lack with goodness). HaKadosh Baruch Hu will fill his chesron (lack), and thus he completes his thanksgiving to the Creator, may He be blessed, by recognizing the midat hachesed.
As it says in the pasuk (verse)—let me get the pasuk exactly. It’s in Shacharit before Hodu. Let me see if I have a Chumash or a siddur handy. Excuse me. The pasuk says: “Va'ani vechasdecha vatachti, yagel libi bishu'atecha, ashirah laHashem ki gamal alai.” “Yagel libi bishu'atecha”—I’m going to rejoice in your salvation. “Ashirah laHashem”—I’m going to sing to Hashem. “Ki gamal alai,” right? Even before You give it to me, because You are constantly being gomel (bestowing kindness).
In other words, a person has to thank Hashem for the gemilah (kindness bestowed). He says, “Va'ani vatachti, yagel libi bishu'atecha”—I’m going to rejoice in Your salvation—“ki gamal”: You’re going to bring it to me. So before the salvation comes, a person even has to rejoice in HaKadosh Baruch Hu.
But the sefer Omer HaTenufah says, and he is quoting here: “Od yesh lomar al derech she'amar Ne'im Zemirot: ‘Mehulal ekra Hashem umin oyevai ivasha’” (Praised, I call upon Hashem, and I am saved from my enemies). “Lefi shekol kach hayah batu'ach bechasdei Hashem Yitbarach shelo ya'azvenu, yoshea mikol tzarotav, shelo lehamtin lehodot lo Yitbarach ad achar yeshu'ah” (Because he was so confident in the kindness of Hashem, may He be blessed, that He would not abandon him and would save him from all his troubles, he did not wait to thank Him until after the salvation). “Ach miyad bevo misgar nafsho hitchil lehodot laHashem Yitbarach” (Rather, as soon as his soul was in confinement, he began to thank Hashem, may He be blessed), “ke'ilu kevar yatza min hamisgar” (as if he had already left confinement).
Because of his great confidence in the strength of Hashem’s kindness, his bitachon (trust) in Hashem was so strong that it caused it to happen, “umitachtav nitzmach lo hayeshu'ah” (and from beneath him the salvation sprouted for him). “Vezeh she'amru: ‘Mehulal ekra Hashem,’ ratzah lomar midato shehayah lasum hilul bimkom hakri'ah, ve'al yedei zeh nosha me'oyevav.” Through this, he was saved from his enemies. He was accustomed to put praise in place of crying out, and through this he was saved from his enemies.
And through thanking HaKadosh Baruch Hu, the salvation came. “Ulezeh yirmoz midat chesed shebahod.” How does this show us kindness within splendor? “Da ki behoda'ah chesed ganuz betocho, she'al yedei zeh yani'ach lo Hashem Yitbarach mikol oyvev misaviv, umikol tzarah shelo tavo alav.” Through this thanksgiving, the kindness hidden within it will cause Hashem to save him from all his enemies and from any trouble that should not come upon him.
“Ki midato shel David HaMelech, alav hashalom, vechen ra'uy lechol adam le'echoz bemidah zo, le'achar bitchono hachazak b'Elokav; zeh hu hachesed sheyitgaleh al yedei hahod.” This was the attribute of David HaMelech, peace be upon him, and it is fitting for every person to hold on to this attribute after placing strong trust in his God. This is the kindness revealed through Hod. The chesed is revealed through Hod.
Now we get to bein adam lechavero (between one person and another). “Bein adam lechavero yishtadel leharbot bema'aseh hachesed,” a person should try to do much kindness with his fellow man, “veyir'eh lechaven chasdo sheyihyeh bo le'orer et chavero lehodot laBore yitbarach.” He should intend his act of kindness to awaken his friend to thank the Creator, may He be blessed.
Why should you do chesed? In order to awaken in the other person the midah of being modeh (giving thanks) to Hashem. “Kedugmat chavero hanimtza betzarah” (For example, his friend is in trouble), “veshofech sicho lifnei haBore” (and pours out his prayer before the Creator), “vehu machzik beyado umetiv imo bazeh” (and he supports him and does good for him in this). “Vada'i yavo chavero lashuv veliten todah laHashem yitbarach” (Certainly his friend will then come back and give thanks to Hashem, may He be blessed), if he receives his salvation. “Sheharei kodem lachen shafech sicho lefanav ve'atah hoshi'o” (For before that, he poured out his prayer before Him, and now He saved him). He prayed to Him, and now he received salvation.
“Veyisa kal vachomer me'atzmo” (He should draw an a fortiori argument for himself): “Mah im al ovdei avodah zarah nitztavu shelo la'asot prakmatya vetovah imahem kodem yom edam” (If, regarding idol worshippers, we were commanded not to do business or favors with them before their festival), as we learn in Avodah Zarah, we are not supposed to do business with the goyim (non-Jews) for a certain period—three days—before their holiday, “shema yavo lehodot le'eloheihem” (lest they come to give thanks to their gods). They might make a deal and then go praise their deity. “Yisrael kedoshim lo kol sheken sheyodu laBore betovatam” (How much more so should holy Israel give thanks to the Creator for the good they receive). “Venimtza mashlim hoda'ah haBore al yedei pe'ulat chasdo.”
So if you do chesed for your friend, that will cause your friend to go and thank HaKadosh Baruch Hu. A person can encourage this when he helps someone by saying, “Baruch Hashem, I’m helping you because it’s a mitzvah (commandment), and Hashem commanded us to do so,” and so on. This way, the person will realize that you are doing it because Hashem commanded you. It will prevent him, chas veshalom (God forbid), from making the mistake of thinking that the person is saving him in Hashem’s place, chas veshalom.
Number two: “Yiten el libo kedei sheyakir tovah lechavero sheyashlim lo hoda'ato, yesh lo leharbot ulehosif ahavah imo.” In order that a person should recognize the good done for him by his friend and complete his thanksgiving, he should increase and add love for him. You have to be makir tov (recognize the good) toward your friend, and to complete the hoda'ah, the thanks you want to give him, you have to “yosif ahavah imo,” add love for him, “kedei la'asot imo chesed ulegadlo” (in order to do kindness for him and honor him).
It is like what we find with David HaMelech: “Lihyot makir todah lerabotav” (he recognized his teachers with gratitude), “vehigdil ahavato aleihem vekara'am rabbi, alufi umeyuda'i” (he increased his love for them and called them my teacher, my leader, and my confidant). He used to give them these titles. Thus, he completes the midat hahod through the midat hachesed.
Number three: “Keshero'eh et chavero to'eh beda'ato uvilshono” (When he sees his friend making a mistake in his thinking or his speech), “behiyoto modeh laBore yitbarach”—while he is thanking the Creator, may He be blessed. For example, someone repeats words in prayer, “modim modim.” There are people who pray that way and repeat the words. “Shehalachah (Jewish law) hi meshtakin oto” (The halachah is that you have to tell him to be quiet). You should correct him lovingly, “uvesever panim yafot” (with a pleasant expression), “vehainu sheyesabev imo bidevarim ad sheya'amod chavero me'atzmo al ta'uto” (meaning, he should speak to him indirectly until his friend recognizes his mistake on his own).
Maybe he could approach him with this halachah and say, “Oh, I was up to this halachah and didn’t understand it. Maybe you can explain it to me. Sometimes when I learn with other people, it becomes a little clearer to me.” You don’t give him the musar (ethical rebuke) directly; you let him read it on his own. “Veytaken da'ato uvilshono lihyot modeh chara'ui laBore yitbarach” (He will correct his thoughts and speech so that he gives thanks properly to the Creator, may He be blessed). Teach him how to be modeh properly to HaKadosh Baruch Hu. “Venimtza mashlim et hahoda'ah shel chavero al yedei ahavato.” You have corrected your friend’s hoda'ah through love, through the way you are with people.
With regard to the eiver (limb), how do we act with our eiver in this particular case? “Ke'oseh chesed yishtamesh beregel semol.” When you do chesed, you should use your left leg, which corresponds to—or you will be using both legs. A person doing chesed is walking, but he should specifically have this in mind when he takes a step with his left leg. “Venimtza hishlim et ever hahod al yedei pe'ulat hachesed” (Thus, he completes the limb of Hod through the act of kindness).
In terms of time, how does a person do this? “Yishtadel be'ahavat Hashem yitbarach”—he should work on his love of Hashem… “La'asot ma'aseh chesed bashachar uvifrat beyom hachamishi” (to perform an act of kindness in the morning, and especially on Thursday), because Thursday corresponds to Hod.
Number two: “Yishtadel lechaven bitefilat amidah bebirchat selach lanu,” which corresponds to chesed, “al mah shepagam bizman shekibel tovah vechesed mehaBoreh yitbarach.” He should have in mind what he damaged when he received goodness and kindness from the Creator, may He be blessed, “vehechzik tovah lo le'atzmo” (and took the credit for himself), “velo hodah laBoreh yitbarach” (and did not thank the Creator, may He be blessed), “velo zachah lekayem et hapasuk: ‘Ki Hashem Elokecha hu noten lecha ko'ach la'asot chayil’” (and did not merit to fulfill the verse, “For Hashem your God is the One who gives you the strength to succeed”). He should have in mind to correct this.
Also, when he mentions the name Keil, which corresponds to chesed, he should have this in mind while reading a verse from the Prophets, which corresponds to Hod, or a verse that mentions Aharon HaKohen, which corresponds specifically to Hod.
Kinyan haTorah (Acquisition of Torah) today is “ohev et haMakom.” A person who is ohev et haMakom acquires the Torah. Why? Because the Torah teaches us how to do the ratzon (will) of Hashem. If a person is ohev et haMakom, if he loves HaKadosh Baruch Hu, he will be extra careful to fulfill His mitzvot. That is how he acquires the Torah: he will be very meticulous in understanding what the Torah wants from him, because he knows that it is the ratzon of HaKadosh Baruch Hu, whom he loves so much.