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Yeshivat Nahar Shalom

6 Shilo Street (corner of Agrippas Street)

Jerusalem, Israel

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Jerusalem 9102701, Israel

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Rabbi Benayahu Shmueli, Head of the Yeshiva: Chizuk for the 5th of Tishrei

By Yeshivat Nahar Shalom Staff•September 17, 2026
terror victim Rabbi Segal appeared in a dream to his nephew.The Significance of Naphtali and the Power of TefillinThe Account of Peninnah and Channah: Intention vs. ImpactPunishment of Abdan for not honoring Rabbi Yishmael son of Rabbi Yoseithe shaming of Rabbi Yosef Nimni and the punishment

However, for transgressions between a person and their fellow human being, Yom Kippur does not atone. If a person shames or hurts another, no forgiveness is granted from Above until he personally approaches his neighbor and appeases him.

The following is based on Rabbi Shmueli's Hebrew Chizuk video for the 5th of Tishrei, 5787

Rabbi Benayahu Y. Shmueli, Head of the Yeshiva

The Significance of Naphtali and the Power of Tefillin

Today is Wednesday, the fourth day in the holy Sabbath week, the 5th of Tishrei 5787. On this day, we merit commemorating the birth and passing of Naphtali, who lived to the age of 87.

Midrash Bereshit Rabbati notes that when Naphtali studied in the hall of learning, "honey and milk dripped from his mouth." His very name hints at his devotion: Nofet li ("a sweet drop to me"), as his words were sweet drops of Torah, which was given over 40 days and 40 nights—corresponding to the numerical value of Li (לי = 40 ). Furthermore, the letters of Naphtali (נפתלי) rearrange to form the word Tefillin (תפלין). Through the fulfillment of this commandment and the spirit of "Naphtali is a hind running free," we merit the arrival of Eliyahu the Prophet and ultimate redemption, as it is written: "Behold, I send you Eliya (namely, Eliyahu) the Prophet."

Naphtali was described as "he who utters beautiful words" (Hanoten imrei shefer) because his speech entered the heart. The Midrash identifies him as a man of peace; his brothers appointed him as their messenger to bring good tidings, and it was he who brought the news to Yaakov that Yoseph was still alive. Whenever Yaakov saw Naphtali, he would remark: "Here is Naphtali, a good man who brings peace, who utters beautiful words."

In terms of geography, Meron—the resting place of Rabbi Shimon bar Yochai (Rashbi)—is located within the territorial portion of Naphtali. The Targum translates Naphtali's land as a region that produces bountiful fruit over which people recite blessings. Midrashic sources also record that were it not for Naphtali, Yoseph would have been killed by his brothers; Naphtali ran to Yehudah and pleaded with him to intervene and save Yoseph's life.

Categories of Atonement: Divine vs. Interpersonal Transgressions

On Yom Kippur, the Holy One, Blessed be He, forgives our transgressions, which are divided into two primary categories: transgressions between a person and Hashem, and transgressions between a person and their fellow human being.

For transgressions between a person and Hashem, there are four categories of atonement:

  • Positive Commandments: If one transgresses a positive commandment (such as reciting Kriat Shema or laying Tefillin) and sincerely repents, he is forgiven immediately on the spot.
  • Negative Commandments: If one violates a negative commandment and repents, repentance suspends the punishment, and Yom Kippur provides complete atonement, as it is written: "For on this day He shall atone for you, to purify you from all your sins before Hashem."
  • Severe Sins (Karet or Court Executions): These require repentance, Yom Kippur, and purifying afflictions to achieve full atonement.

However, for transgressions between a person and their fellow human being, Yom Kippur does not atone. If a person shames or hurts another, no forgiveness is granted from Above until he personally approaches his neighbor and appeases him.

The Account of Peninnah and Channah: Intention vs. Impact

In the Haftarah for Rosh Hashanah, we read of Peninnah and Channah: "And her rival provoked her fiercely, to make her fret, because Hashem had closed her womb." Yalkut Shimoni explains that during that era, a Heavenly Voice (Bat Kol) resounded across the world announcing that a child named Shmuel would be born to become an unmatched prophet. Consequently, many women named their sons Shmuel in hopes he was the promised prophet.

Peninnah knew that for Channah to merit bearing this legendary prophet, Channah needed to shed tears from the deepest recesses of her soul. Rabbi Meir Abuhatzeira once shared: "Every day, I shed a cupful of tears for my children—not so they bring me personal pride, but so they cause no sorrow to the Holy One, Blessed be He." Understanding that great spiritual gifts require heartfelt tears, Peninnah intentionally provoked Channah to bring her to deep prayer. She would ask her: "Channaleh, did you buy holiday clothes for your son yet?" or "Come taste the food I cooked for my children and bring your son to eat."

Although the Talmud notes that Peninnah acted for the sake of Heaven, her actions caused distress to another human being. The Holy One, Blessed be He, held her accountable, demonstrating that even constructive intentions do not excuse causing pain to others. Peninnah had ten children, while Channah eventually bore five. With each pregnancy of Channah, two of Peninnah's children passed away. By Channah's fifth pregnancy, Peninnah begged her: "Forgive me, I meant it for your own good!" Channah forgave her with a full heart and prayed for her remaining two children. Hashem preserved those last two children in Channah's merit, counting them as though they were Channah's own, fulfilling the verse: "The barren woman has borne seven."

This teaches us never to cause distress to any fellow Jew under the guise of good intentions; everything must be conducted exclusively with love and affection.

The Incident of Abdan and Rabbi Yishmael son of Rabbi Yosei

The Talmud (Yevamot 105b) illustrates the severity of interpersonal conduct through an incident in the study hall of Rabbi Yehuda the Prince (Rabbi). The disciples sat on rugs on the floor surrounding Rabbi, who sat on cushions.

Rabbi Yishmael the son of Rabbi Yosei, who was a large and heavy-set man, arrived late and had to step carefully over the seated disciples to find his seat. A disciple named Abdan challenged him, asking: "Who is this stepping over the heads of the holy people?!"

Rabbi Yishmael answered: "I am Rabbi Yishmael, stepping over their heads because I wish to learn Torah from my Rabbi."

Abdan retorted: "Are you worthy to learn Torah from my Rabbi?!"

Rabbi Yishmael replied: "Was Moshe worthy to learn Torah from the mouth of the Almighty?!"

Abdan pressed: "Are you Moshe?!"

The argument about honor continued between Rabbi Yishmael and Abdan (see Yevamot 105b for details).

Shortly thereafter, a childless widow (Yevamah) arrived to perform the Chalitzah release ceremony. Rabbi instructed Abdan to go out and examine whether she was an adult. Rabbi Yishmael pointed out to Rabbi that the Torah specifies the word "man" (Ish) regarding Chalitzah, but does not specify "woman" (Ishah), meaning the procedure is valid even for a minor girl without an examination. Rabbi acknowledged the ruling and called Abdan back, saying an elder had already issued the legal decision.

As Abdan stepped back over the disciples, Rabbi Yishmael remarked: "He whom the holy nation needs may step over the heads of the holy people, but why should he whom the holy nation does not need step over their heads?" Rabbi then commanded Abdan to stay in his place.

The Talmud records that at that very hour, Abdan was afflicted with leprosy, his two daughters-in-law exercised Miun (annulment), and his two sons drowned. His world collapsed in an instant because he had publicly humiliated a scholar.

This underscores the critical need for extreme sensitivity in all human interactions—whether with colleagues, strangers, or within one's own household with one's spouse and children.

Stories of Forgiveness and Heavenly Restitution

Rabbi Yosef Nimni and the Elementary School Teacher

When Rabbi Yosef Nimni was a young 4th-grade student in Bnei Brak, he stepped into a 6th-grade classroom to restore order during a disruption. The 6th-grade teacher, outraged that a younger student had intervened, summoned the boy, shamed him in front of his peers, and struck him on the head with a wooden gavel. Deeply hurt, the boy initially contemplated retaliating by dumping dirty water on the teacher, but withheld himself out of respect for the teacher's Torah standing.

Decades later, when Rabbi Yosef Nimni was in his 30s or 40s, he received a phone call from the late teacher's daughter. She related that her father had passed away three months prior and subsequently appeared to her in a dream, stating: "They are not letting me enter my heavenly partition Above until I ask forgiveness from Yosef Nimni whom I shamed! Locate him and request forgiveness on my behalf." Rabbi Nimni immediately forgave him completely.

The Note on the Teacher's Desk

In another Talmud Torah, a bright 6th-grade student named Yossi was skipped ahead to the 7th grade. Upon entering the 6th-grade classroom, the teacher found a note on his desk reading: "Blessed is He who has freed us from the punishment of this one." Believing Yossi had written it to mock him, the teacher confronted Yossi in his new classroom and wept from the perceived insult.

Yossi clarified the situation, explaining: "Honored Rabbi, the other students were jealous of my promotion and wrote that note about me. I placed it on your desk only so you could see how they were picking on me." Realizing his mistake, the teacher immediately embraced Yossi, publicly asked for his forgiveness, and gave him money to buy sweets for the entire class. By rectifying his error on the spot, the teacher saved himself from severe Heavenly retribution.

The Debt of Rabbi Segal

Following the tragic bus bombing on Shmuel HaNavi Street in 5763 (2003) which claimed 26 lives, one of the victims was Rabbi Segal, an educator from Bnei Brak. Shortly after his passing, Rabbi Segal appeared in a dream to his nephew. He instructed him to visit a specific family on Chazon Ish Street in Bnei Brak whose son, Moishi, had been his student, and pay him 15 shekels that Rabbi Segal had borrowed during a school trip and forgotten to return.

The nephew initially dismissed the dream, but Rabbi Segal appeared again the following night, pleading: "Have you no mercy on me?! They will not admit me into my heavenly partition until this debt is settled!" The nephew promptly went to the address, located the boy, and paid the 15-shekel debt, freeing Rabbi Segal's soul to enter his rightful place in Heaven.

Conclusion

Transgressions between a person and Hashem can be repented directly before the Creator, but transgressions against our fellow human beings require us to actively seek out those we have wronged, appease them, and clear all financial and emotional debts.

May Hashem grant us the merit to return in complete repentance, walk uprightly in His ways, treat every individual with kindness, and never bring harm or distress to anyone.