In Yevamos 52b we learn about the tragic story of talmidei R' Akiva that was
due to the fact that 'lo nahagu kavod zeh lazeh? - They did not act
with honor one to another.
The Maharsha says that they verbally degraded each other & therefore
their punishment was a fatal condition associated with the mouth.
While this explains what they did wrong & the midah k'neged midah,
however the lashon of the gemara - shelo nahagu kavod - does not seem
to be a positive act of degradation, rather what they did NOT do -
shev v'al tasseh.
The untimely death of twenty four thousand torah students because of
what seems to be just a deficiency in some midas chassidus is quite
perplexing and requires study.
The gemara (kiddushin 39b) relates the story of the unnatural death of
a son who went up a tree to do shiluach hakein & bring a bird for his
father. The gemara provides a possibilty for his mid-mitzvah tragedy
because he may have sinned with thoughts of avodah zarah while doing
the mitzvah.
The Dibros Moshe states that the gemarah could not attribute his
unnatural death to improper thoughts of women, for although the
prohibition against it is d'oraisah, it still would not result in such
a death.
Similarly, from the fact the talmidei R? Akiva died the bitter &
unnatural death of ask'ra, it seems not to have been due to a lack of
midas chassidus. (One may argue on the comparison from a typical boy
to an expected level of chassidus of talmidei R? Akiva.)
The Maharsha (& others with different nuances - mishnas R? Aharon,
michtav meEliyah, maharal) learn this as a problem
in the kavod haTorah of each other. However the general 'velt? seems
to learn as the Iyun Yakov notes, that this is a story of lack of
simple bein adam l'chaveiro. Yet from the severity of punishment it
appears as a real transgression of
some issur min hadin. If this is so, it requires understanding as from
where do we find a real chiyuv of kavod to another equal Jew (not
because of his Torah) who is not a parent, Rebbi, or elder?
The gemara shabbos 31a relates the incident with the ger who ask to
learn all of Torah on one foot. Regarding the well-known response of
Hillel "mai d'alach sani l'chavrach lo savid? the maharsha points out
that this was said in the negative rather than positive form - love
your friend as yourself, because truthfully, in the positive, it's not
required to love another as much as one's self rather 'chayecha
kodmim'.
Similarly, the Ramban on the passuk ve'ahavta l'reyacha kamocha
(kedoshim 19.18) says that one is not required, NOR CAPABLE, of loving
another equally with himself. However the Ramban states that although
we can't love another as much as ourselves, we are commanded against
specifically wanting another to have LESS than ourselves. What's
amazing from this Ramban is even though if you're not doing or wishing
you friend any HARM - just less massive wealth, wisdom, or blessing
than yourself, it is already transgressing this mitzvah.
The maharsha may still hold that one is able to love that much, but
definitely not commanded to do so actively. This leaves room perhaps
for the literal positive form of the passuk to be a chiyuv in the
heart and 'chayecha kodmin in ma'aseh.
On a side note, it appears from the gemara yevamos 61a that with
regards to one's wife we are capable of completely equal ahava (and
perhaps then required so as well) which goes in tandem with the fact
of ishto k'gufo ? she IS like yourself. R? Avraham Gurwitz in Toras
Avraham on Rambam Yesodi HaTorah & De'os suggests that regarding one's
wife there might not be a din of chayecha kodmin at all, as she must
be treated totally kamocha. It is interesting that one is also
encouraged to honor his wife more than himself. This may be due to the
fact that since ishto k'gufo, unless one shows a distinction between
his own honor and that of his wive's, it would be rendered self love
and he has not fulfilled the requirement of v'ahavta l'reyacha kamocha
in her. Certainly this distinction cannot be in the form of less
honor as that would transgress the general chiyuv of kamocha as
metioned by the Ramban above.
Please note the Rambam in Sefer HaMitzvos assay 206 & in hilchos de'os
6.3 seems to hold that one is capable & required
to have complete equal love for another without any limitations. The
Rambam would have to say that chayecha kodmin only applies to acts &
deeds, but the actual love & good will towards another must be equal
to oneself.
Based on the Ramban and above Maharsha (and many other classic
rishonim and achronim), we may conclude as follows. The equal love of
'kamocha? required by the Torah, is not to allow oneself priority over
his friend by treating or even FEELING towards the other any more
NEGATIVELY than toward yourself.
The question remains what kavod was demanded of talmidei R? Akiva min
hadin, that is associated with the mouth and yet that was not
fulfilled b'shev v'al ta'aseh?
Kavod takes on many forms and has various expressions. Standing up for
Talmidei Chachomim, preparing food, clothing, and escorting parents in
or out. Dressing and eating differently than normal is kavod chol
hamoed as brought by R? Yonah in Avos.
R? Shlomo Wolbe in alei shur offers an enlightening definition of the
word Kavod. It may well be 'substantial'. Kaved means
heavy, meaning containing more mass/substance. (Accordingly, kaved
rosh as opposed
to kalus rosh is a mind that is either heavy with substancial thought
or light without
substancial thought.)
There is another thing which I found to be interesting as an example
for kavod, but based on this definition it sheds a great light upon
this sugyah. The mesilas Yeshorim in perek 22 describes deeds of
anavah - humbleness. One of the manners of a humble person, is to
honor others. The prime example of this is "hevei makdim shalom l'chol
adam". At first glance this does not appear to be an act of kavod,
rather a polite manner that enhances human relationships. However, in
truth this may be Kavod in its purest & simplest form. Acting in a way
that REGARDS the SUBSTANTIAL EXISTENCE OF THE OTHER. Although this may
not fit with the classic english definition of the word kavod, however
the Ramchal clearly defines this simple act as kavod.
To understand this a bit deeper, the Maharal regarding the sugyah of
ona'as devarim (baba metziah 58b) explains that the mishnah's first
case of ona'ah is the defining example for what ona'as devarim is.
This is the case of one who asks a merchant for the price of an item
without any intention to buy it. It seems that this is ona'ah even
when the merchant doesn't realize his time time is being wasted. The
Maharal explains that this defines ona'ah, as taking advantage of
another to the point where the victim is degraded - even if just in
the eyes of the offender - to be just an object of entertainment as
opposed to a human of intrinsic value.
Perhaps we can add along these lines, that noticing another Jew and
acting as if he didn't exist, or is less "substantially existent" than
yourself, by ignoring his presence is a direct transgression of
v'ahavta l'reyacha kamocha, as explained by the Ramban. This is the
minimal form of kavod due to any individual - that his existence as a
human with feelings be recognized. Hevai makdim Shalom l'chol adam may
very well be the halachically required, d'oraisah chiyuv, of kavod
that we are all commanded to do for another Jew regardless of his his
age or wisdom. This can be the shev v'al taasaeh lack of kavod that
was required of the talmidei R? Akiva min hadin. This is also a
universal form of kavod performed with the mouth, and hence the
punishment of assk"ra.
Let us all be TALMIDEI CHACHOMIM MARBIM SHALOM BA'OLAM.
Monday, April 29, 2013
Sunday, April 28, 2013
Avos 3.1
Akavyah be mehalalel says to look at 3 things & you won'tcome to sin. KNOW from where you've come. Where you're going & to Whom you will give an accounting.
He then seems to repeat?
Also why the 1st time in statement form - KNOW where.. & 2nd time in question?
Also, why the first time does he not say the answer but in the repeat he says the answers.
Also, what was the need to number them?
Chasid Ya'avetz asks what's connection to next mishnah - pray for peace of govt. ? & the next many are all about Torah.?
interesting to see that Rashi says the passuk "uz'chor es bor'echa" is the source for all three. As a matter of fact, they're all learned from the SAME WORD!!! so it seems like the 3 may not be so distinctly separate as we thought!
another thing to ponder is, if the mishanh can garuantee safety from sin from this seemingly simple excercise, whay are we all not doing this & saving ourselves????
perhaps the repetition informs us that the tanna was talking to two different types of people. And perhaps we can say that is why the 3 may be learned from one word. To the understanding person, all three statements arrive at the same goal. zchor Bor'echa. His Neshome came from Hashem - man dlnofach midilei nafach. & his soul is returning & presenting itself with its accounting before Hashem.
He does not need the answers. He KNOWS.
The other needs to ponder the question as is so mixed up, he needs to be guided to the answers.
The chassid yavetz says the next mishnah comes to argue on ours by saying, don't expect the 'hamon am' to bring this to fruition. The only real eitzah to protect from sin is what's described in the rest of the perek - Torah. For all those who will not make use of Torah Tavlin, we'll just have to pray for the wellfare of the Government & its Law enforcement agencies, because otherwise people will be eating each other alive.
He then seems to repeat?
Also why the 1st time in statement form - KNOW where.. & 2nd time in question?
Also, why the first time does he not say the answer but in the repeat he says the answers.
Also, what was the need to number them?
Chasid Ya'avetz asks what's connection to next mishnah - pray for peace of govt. ? & the next many are all about Torah.?
interesting to see that Rashi says the passuk "uz'chor es bor'echa" is the source for all three. As a matter of fact, they're all learned from the SAME WORD!!! so it seems like the 3 may not be so distinctly separate as we thought!
another thing to ponder is, if the mishanh can garuantee safety from sin from this seemingly simple excercise, whay are we all not doing this & saving ourselves????
perhaps the repetition informs us that the tanna was talking to two different types of people. And perhaps we can say that is why the 3 may be learned from one word. To the understanding person, all three statements arrive at the same goal. zchor Bor'echa. His Neshome came from Hashem - man dlnofach midilei nafach. & his soul is returning & presenting itself with its accounting before Hashem.
He does not need the answers. He KNOWS.
The other needs to ponder the question as is so mixed up, he needs to be guided to the answers.
The chassid yavetz says the next mishnah comes to argue on ours by saying, don't expect the 'hamon am' to bring this to fruition. The only real eitzah to protect from sin is what's described in the rest of the perek - Torah. For all those who will not make use of Torah Tavlin, we'll just have to pray for the wellfare of the Government & its Law enforcement agencies, because otherwise people will be eating each other alive.
emor pre Lag b'omer
Zohar vaikra 97 (raya mehimna) sefira is like tumah of wife (quotes passuk of zavah countinting) even after blood stops needs to count ofr complete taharah so too jews left mitrayim ended the sibah - cuase of tum'ah but were still tamei till they counted 7 completely clean weeks.
If like zavah what happens to someone who is nichshal during the seven weeks ? one drop of dam is soser the whole count! - does such a person have to restart & miss matan Torah?!
Kdai R' Shimon L'smoch alav b'shas had'chak. Ein L'cha shas d'chack gedolah mizu.
R' Shimon les lieh Muktzeh. We know he agrees to some - chisaron kis, mius, issur etc... But he is matir if there is no positive cause for haktza'ah or whenever the cause of hak'tza'ah is removed. He doesn't hold of migu d'iskatzoi bein hashmashos iskatzoi kula yoma.
only when the sibah of rejection & tumah is still present does he hold that one can be pushed aside, -muktzah. But just because of an earlier state of tumah will not cause one to be pushed away now.
although in general we don't paskin like him in muktzah, K'dai lismoch alav bshas had'chak.
The problem still is that dam in the 7 days is cause for tumah & reverses all!
If we have the midah of hod we ADMIT our guilt we can say ritzoneinu L'asos ritzoncha, umi me'akev? S'or sheb'isah - yetzer & shibud malchiyos. Our sin is not really coming from us but from other sources. Dam not from the mekor is not a cause for tumah. It is a stain we can be toleh on another source, a bug or wound.
Then we may use the midah of hod again 'back to back' (hod sheb'hod) to THANK Hashem for the opportunity of teshuvah & cleanliness, and anticipate with simcha kabolas haTorah in purity.
If like zavah what happens to someone who is nichshal during the seven weeks ? one drop of dam is soser the whole count! - does such a person have to restart & miss matan Torah?!
Kdai R' Shimon L'smoch alav b'shas had'chak. Ein L'cha shas d'chack gedolah mizu.
R' Shimon les lieh Muktzeh. We know he agrees to some - chisaron kis, mius, issur etc... But he is matir if there is no positive cause for haktza'ah or whenever the cause of hak'tza'ah is removed. He doesn't hold of migu d'iskatzoi bein hashmashos iskatzoi kula yoma.
only when the sibah of rejection & tumah is still present does he hold that one can be pushed aside, -muktzah. But just because of an earlier state of tumah will not cause one to be pushed away now.
although in general we don't paskin like him in muktzah, K'dai lismoch alav bshas had'chak.
The problem still is that dam in the 7 days is cause for tumah & reverses all!
If we have the midah of hod we ADMIT our guilt we can say ritzoneinu L'asos ritzoncha, umi me'akev? S'or sheb'isah - yetzer & shibud malchiyos. Our sin is not really coming from us but from other sources. Dam not from the mekor is not a cause for tumah. It is a stain we can be toleh on another source, a bug or wound.
Then we may use the midah of hod again 'back to back' (hod sheb'hod) to THANK Hashem for the opportunity of teshuvah & cleanliness, and anticipate with simcha kabolas haTorah in purity.
Monday, April 22, 2013
Re: Keilim Avos keser shem tov draft 2
The Rambam in perek 3 of hilchos talmud torah details a list of requirements for one who desires to acquire the crown of Torah. These are different halachos not required by the actual mitzvah of talmud torah.
What is the purpose of this crown? Who needs a crown? Is it just a way of enticing someone to exert more effort in his learning? Is there any concrete difference between a talmid chochom who has the crown & one who does not?
In pirkei avos we find the mishnah making enough of an issue of the crowns to enumerate how many crowns exist. Obviously this is not just a way to encourage dedication to a good cause, as that would allow us to say there are as many crowns as there are mitzvos! So what is special about the limited 3 that are counted?
Rashi explains the source of these 3 crowns come from a remez in the klei mishkan, where we find 3 keilim that had a zer saviv.
The maharal goes into great detail explaining the crowns' measurements associated to the kinyanim needed for these crowns.
(mizbeach 1amah by 1 ama - 6x4 sides =24. Aron 1.5 x 2.5 - 15 +15 +9+9=48 shulchan use height 1x2 =12 & W 1.5 x2 =18 =30)
Where's keser shem tov in the mishkan? & why is it not counted as a 4th crown?
Rashi, & R' Yonah - learn that there is no such thing as a kesser shem tov being its own crown. Rather it comes with the proper dedication to the mission of the other 3.
This needs explanation.
A kesser is also called a nezer, or, as with the klei mishkan, a zer. Its purpose is to set apart & estrange others from the elevated status of the wearer.
The crowns described in the mishnah are not just trophies or 'rewards for excellence' which can be applied to any mitzvah. Rather they are definitive of a specifically defined level of dedication to specifically these three missions. This explains the fact that there are 3 crowns & no more. In all other mitzvos and occupations there is no recommendation to be tied to that mitzvah to the extent that it would affect one's social relationships. On the contrary, the torah regards social relationships very highly. As the mishnah states L'olam y'hei da'ato shel adam me'urav im habrios. eizeh hu derech yesharah...tiferes lo min ha'adam. However, with regards to these three missions, the tanna informs us that although one is not required to go so far for these mitzvos, still, the extra dedication is commendable and encouraged. The crown associated with Torah, Kehunah, and Malchus, is worn by one who has experienced some level of detachment from normal social life due to his dedication to these mitzvos. He has set himself apart from the crowd in giving prime importance to the mission at hand. Only in these three areas of avodah is such a separation acceptable and even praised. Hence, the crowns have a definitive meaning and they are specifically available only by way of three clearly defined achievements.
A tremendous chidush comes to light with this understanding. One would assume that the socially limiting dedication described here, would naturally cause a breakdown in peoples' appreciation for the 'dedicated individual'. We would think that such a person would not posses "tiferes lo min ha'adam" and he would certainly not be as well liked as his peers. For this the Tanna informs us a great chidush. Through his dedication to these three missions he will BE CROWNED AS WELL WITH A KESSER SHEM TOV!!! True, he will have set himself somewhat apart, but not in a negative way, rather in glory! He will not be disliked, he will be admired! This is one amazing chidush of our mishnah.
There is another valuable insight the mishnah teaches us here.
The only way one would attempt to achieve an elevated status of shem tov on its own, would have to be through complete selflessness on behalf of others. Intrinsically that cannot set him APART, rather that unifies him with the public to the extent that he is an 'ish klall'. While this is certainly worthy of a glorious crown no less than the others, by nature it is impossible for there to be a kesser that separates him from others.
Sunday, April 21, 2013
Vayigash
Paroh commands Yoseph to take wagons & send them to his family to bring them to Egypt. Yoseph takes & sends them. Ya'akov sees the (calf drawn -yonasan ben uziel) wagons that yoseph sent & is thereby consoled. He thentravels to Be'er Sheva with no mention of the wagons & after receiving a vision & message from Hashem he goes to mitzrayim - on the wagons. (He didn't want to use the wagons for his own use as pharoah gave them with the intent to immigrate to egypt. Meshch chochma?)
We may ask why did Pharoah have to express himself so strongly -"v'attah tzuvaisah zos assu" - "And you are hereby commanded, this you must do." just to give permission for yoseph to send the wagons?
the da'as zekeinim makes a diyuk that the wagons were for the family, but pharoah wanted Yakov to be CARRIED by his sons.
perhaps pharoah was scheming.... He knew that the 400 years may be not full slavery & was concerned that Yakov's yeridah to egypt should not be the beginning (little did he know the numbers could be counted from even before that!) so that it can be 400 years of real slavery.
Therefore he wanted the family to come in respectful wagons - and yakov be carried as a sign of royalty - so that it cannot be the start of galus.
Yakov didn't even allow family to use wagons for this concern. Until he had a prophecy from Hashem that this was already part of the cheshbon of galus as Hashem had to tell him not to fear & "I will go down with you'' which is the assurance that Hashem is with us in exile. Then in the next pasuk it clearly says yakov allowed himself to be carried & the family went in the wagons.
We may ask why did Pharoah have to express himself so strongly -"v'attah tzuvaisah zos assu" - "And you are hereby commanded, this you must do." just to give permission for yoseph to send the wagons?
the da'as zekeinim makes a diyuk that the wagons were for the family, but pharoah wanted Yakov to be CARRIED by his sons.
perhaps pharoah was scheming.... He knew that the 400 years may be not full slavery & was concerned that Yakov's yeridah to egypt should not be the beginning (little did he know the numbers could be counted from even before that!) so that it can be 400 years of real slavery.
Therefore he wanted the family to come in respectful wagons - and yakov be carried as a sign of royalty - so that it cannot be the start of galus.
Yakov didn't even allow family to use wagons for this concern. Until he had a prophecy from Hashem that this was already part of the cheshbon of galus as Hashem had to tell him not to fear & "I will go down with you'' which is the assurance that Hashem is with us in exile. Then in the next pasuk it clearly says yakov allowed himself to be carried & the family went in the wagons.
Trumah
The medrash relates the neginning of terumah - "v'yikchu li", to Torah - ki lekach tov. What's the connection?
merchants on boat teased the talmid chochom that he didn't have merchandise. He retorted that he has better than they. Pirates looted ship & all were left penniless. Tha Rabbi had nothing to lose. Upon arrival he gave shiur @ beis medrash & was escorted out in great honor with many invitations... Then he met the begging merchants in the street...
Torah is best mechandise - can't lose it.
Secondly, the medrash relates in business its either gold OR silver not both, but Torah is mei'alfei zahav vachesef. It has both attributes.
The meshech chochmah (or maharil diskin) asks, in business of course you can buy both as well!?
He answers that kesef refers to the fact that kesef koneh - it is currency that is easily transferable & accepted. Zahav is considered 'kli' the item being purchased. In every transaction one sells an item & one buys one gives away kesef to the other & gets 'zahav - an item from the other. It is impossible to be both in any given transaction. torah has both elements. Zahav is a dvar Torah that is not so 'over lasocher' - not so transferable to others but has a lot of value to its owner. Kesef is very transferable. In any dvar Torah there can be special meaning to the person & a simpler transferable point.
also in every exchange one gives up what he has & vice versa except for an exchange of torah.
just as terumah the donation given was really an act of gaining for oneself.
merchants on boat teased the talmid chochom that he didn't have merchandise. He retorted that he has better than they. Pirates looted ship & all were left penniless. Tha Rabbi had nothing to lose. Upon arrival he gave shiur @ beis medrash & was escorted out in great honor with many invitations... Then he met the begging merchants in the street...
Torah is best mechandise - can't lose it.
Secondly, the medrash relates in business its either gold OR silver not both, but Torah is mei'alfei zahav vachesef. It has both attributes.
The meshech chochmah (or maharil diskin) asks, in business of course you can buy both as well!?
He answers that kesef refers to the fact that kesef koneh - it is currency that is easily transferable & accepted. Zahav is considered 'kli' the item being purchased. In every transaction one sells an item & one buys one gives away kesef to the other & gets 'zahav - an item from the other. It is impossible to be both in any given transaction. torah has both elements. Zahav is a dvar Torah that is not so 'over lasocher' - not so transferable to others but has a lot of value to its owner. Kesef is very transferable. In any dvar Torah there can be special meaning to the person & a simpler transferable point.
also in every exchange one gives up what he has & vice versa except for an exchange of torah.
just as terumah the donation given was really an act of gaining for oneself.
Saturday, April 20, 2013
Kedoshim
Rashi says this parshah is said by Hakhel because majority of torah. Many ask that only contains 51 mitzvos not Rov.
Shabbos 31a V' ahavta l'rayacha kamocho. Rashi says most mitzvos are included in this rule of bein adam l'chaveiro. Perhaps that's why this parsha contains 'rov gufei Torah'. Accordingly though we don't start new minhagim, i'd say that those we, who stand by aseres hadibros because all of torah is included in them, it would be proper to stand by v'ahavta... As well.
Rambam de'os 6.3 mitzvah to love as self & therefore praise protect & honor....& one who is 'miskabed b'klon chaveiro ein lo chelek l'olam haba'. sounds like a side note stuck in while describing the main mitzvah?
Similarly, baba metziah 58b one of 3 who go to gehinom & don't come up is one who calls another by his uncomplimentary nickname. The gemarah clearly states this refers to a case where the other is used to the name & not embarrassed by its use anymore.
why is this so chamur?
The Maharal allways explains gehinom or ein cheIek... as avadon - negative or absence. Someone who is spiritually 'present' retains that presence l'asid. Someone who is absent will be so too.
I believe the reason why the rambam brings miskabed bklon in the the ikkar mitzvah is because this is the klall here. 'BE POSITIVE with regard to others'. One who can gain a feeling of 'presence' by a witty sharp line against another - even which not neccesarilly cause pain to to his friend - is sustaing himself through negativity. he has no eternal kiyum at all - Ein lo chelek l'olam haba.
How careful we must be to BE POSITIVE. What a positive life of happy love would it be if we felt love for every Jew we'd meet! Do, Think, Talk, & Feel Positive to others & with that we should be vayichan sham yisrael neged hahar.
Shabbos 31a V' ahavta l'rayacha kamocho. Rashi says most mitzvos are included in this rule of bein adam l'chaveiro. Perhaps that's why this parsha contains 'rov gufei Torah'. Accordingly though we don't start new minhagim, i'd say that those we, who stand by aseres hadibros because all of torah is included in them, it would be proper to stand by v'ahavta... As well.
Rambam de'os 6.3 mitzvah to love as self & therefore praise protect & honor....& one who is 'miskabed b'klon chaveiro ein lo chelek l'olam haba'. sounds like a side note stuck in while describing the main mitzvah?
Similarly, baba metziah 58b one of 3 who go to gehinom & don't come up is one who calls another by his uncomplimentary nickname. The gemarah clearly states this refers to a case where the other is used to the name & not embarrassed by its use anymore.
why is this so chamur?
The Maharal allways explains gehinom or ein cheIek... as avadon - negative or absence. Someone who is spiritually 'present' retains that presence l'asid. Someone who is absent will be so too.
I believe the reason why the rambam brings miskabed bklon in the the ikkar mitzvah is because this is the klall here. 'BE POSITIVE with regard to others'. One who can gain a feeling of 'presence' by a witty sharp line against another - even which not neccesarilly cause pain to to his friend - is sustaing himself through negativity. he has no eternal kiyum at all - Ein lo chelek l'olam haba.
How careful we must be to BE POSITIVE. What a positive life of happy love would it be if we felt love for every Jew we'd meet! Do, Think, Talk, & Feel Positive to others & with that we should be vayichan sham yisrael neged hahar.
Thursday, April 18, 2013
Vayikra
why not yeast or honey but salt is not only allowed but required? How do these 3 ingedients realteChinuch - sod. rmbn intro mishkan/korbon to retain lasting kurvah even after sin.
3 approaches to making something last. Taking it slow, - s'or - chometz delaying fulfilling one's tafkid & slowing down his avodah to extend is not an option.
Sorrounding oneself either with 'life preservers" to constantly be me'orer & coach him, or with sheilds blocking out the challenging environment - dvash - also will work a bit but not the proper approach.
slat brings out the good from within. We have to draw from the resevior of good Hashem put in us. & from there reach a long term relationship. this is pwerful enough even if one is exposed to the environment. The inner traits we ourselves posses were custom made for our challenges.
3 approaches to making something last. Taking it slow, - s'or - chometz delaying fulfilling one's tafkid & slowing down his avodah to extend is not an option.
Sorrounding oneself either with 'life preservers" to constantly be me'orer & coach him, or with sheilds blocking out the challenging environment - dvash - also will work a bit but not the proper approach.
slat brings out the good from within. We have to draw from the resevior of good Hashem put in us. & from there reach a long term relationship. this is pwerful enough even if one is exposed to the environment. The inner traits we ourselves posses were custom made for our challenges.
Sunday, April 14, 2013
Ki sisah
Ach shabsosai tishmoru - priority over building mishkan. What's hava amina mishkan -asai- overide shabbos asai & lo sasei with death?
Shabbos shaboson - menuchas margoah what is different about menuchas arai vs. Margoah?
'os' a sign of how cherished we are to Hashem - Rashi - you rest on My day of rest. the os of Hashem's love is not the fact that he gave us a day off, rather the choice of which day. Why on earth would it be a DIFFERENT day?! - there already existed this day from 6 days of creation, why choose tuesday over shabbos?!!! How does this show special love?
most partnershops are created with the common goal to run a company to produce money. the 2 partners each take a shift to fill in for each other & the goal is constantly fulfilled. however there may be a partnership in which the purpose was just have a partnership in one unifying entity together. If one partner does both jobs to be able to join his partner for a vacation, that is a clear sign that the goal is the unity not the company.
if our day 'off' would be on G-d's work day, & vice versa, we wouldn't see the day off as a partnership of love rather a business partnership. But Hashem says let's squeeze all the work into 6 days so we can take the day off TOGETHER.
Not menuchas arai, - a need to take a break, rather an intentional designated day to truly vacation TOGETHER with Hashem. Since the goal of the mishkan was to set up the 'accomodations' for this togetherness, we'd have thought its docheh shabbos. However Hashem tells us that on Shabbos we are on such a level of closeness that that the need for accomodations is less. - similar to kodem chet eigel in which Hashem would dwell in the heart of each jew without a designated building.
Shabbos shaboson - menuchas margoah what is different about menuchas arai vs. Margoah?
'os' a sign of how cherished we are to Hashem - Rashi - you rest on My day of rest. the os of Hashem's love is not the fact that he gave us a day off, rather the choice of which day. Why on earth would it be a DIFFERENT day?! - there already existed this day from 6 days of creation, why choose tuesday over shabbos?!!! How does this show special love?
most partnershops are created with the common goal to run a company to produce money. the 2 partners each take a shift to fill in for each other & the goal is constantly fulfilled. however there may be a partnership in which the purpose was just have a partnership in one unifying entity together. If one partner does both jobs to be able to join his partner for a vacation, that is a clear sign that the goal is the unity not the company.
if our day 'off' would be on G-d's work day, & vice versa, we wouldn't see the day off as a partnership of love rather a business partnership. But Hashem says let's squeeze all the work into 6 days so we can take the day off TOGETHER.
Not menuchas arai, - a need to take a break, rather an intentional designated day to truly vacation TOGETHER with Hashem. Since the goal of the mishkan was to set up the 'accomodations' for this togetherness, we'd have thought its docheh shabbos. However Hashem tells us that on Shabbos we are on such a level of closeness that that the need for accomodations is less. - similar to kodem chet eigel in which Hashem would dwell in the heart of each jew without a designated building.
Saturday, April 13, 2013
Avos 2.1
must CHOOSE a mehalech. Not just what comes by. of course good to be nice etc. But must realize the importance of choosing it as a derech. Nedarim 22b only because of this mishna could he use R' Nachman's agitation as a pesach. Otherwise can't claim one person's bother renders neder a mistake. But since it is the chosen derech accepted upon himself, a new chumrah of neder that didn't fit with his derech must be error.
Rashi says tiferes is noach & hana'ah for him & other. See igeres hagra ' for G-D's sake raise them b'tov ub'nachas!' ...that a lesson is not absorbed unless b'yishuv & b'nachas....dispense small coins & the like....
This not only applies to kids but ourselves as well. We absorb & grow when the approach is noach & hana'ah easy & enjoyable. Painful & self deprivaty though sometimes is neccessary, cannot be a persons 'Derech' approach.
R' Yeruchom says az kanomer - bold undertaking. but kal kanesher - the approach to achiev the goal must be so light - as the effortless gliding of an eagle in the air.
Rambam only middle, non extreme is derech yashar. Within that guidline there's still plenty room for personal choice. techunah chshuvah is tiferes - L'nafsho - for self. & minhag tov for people. tiferes means techunah Chashuvah not just 'nice' to some level self glorification. Ba'al tishaktzu demands self refinement not just for others but for self. Assur to smell bad smell - Don't get used it! meiri says 'silsul' is a good trait to have, perhaps this may be reffered to as refinement or class. Not to be 'down & dirty' & casual.
Kalah k'chamurah. Rambam - simchas regel. Ruach chaim - lo lishmah. perhaps that's meaning of kal & chamur light (lacking) substance because the mitzvah lacks true spiritual essence. As opppsed to chamur filled with substance - spiritual essence. Don't view lo lishmah as cheap & not worth the effort. Even lo lishma has huge reward - we can't fthom the reward of any mitzvah. someone enumerated a few intitutions he founded & prided himself that they were pure & lishmah, The ponovezher rav (i think) said what a shame! - if only weren't so lishmah we'd have so many more!
Simchas yom tov can easily be lo lishmah but still be very careful about it! - even more so shabbos r' sorotzkin brings from zohar that oneg shabbos not lishmah is not even deficeint - karas L'shabbos oneg. Not oneg shabbos!
Enjoy shabbos. :-)
Rashi says tiferes is noach & hana'ah for him & other. See igeres hagra ' for G-D's sake raise them b'tov ub'nachas!' ...that a lesson is not absorbed unless b'yishuv & b'nachas....dispense small coins & the like....
This not only applies to kids but ourselves as well. We absorb & grow when the approach is noach & hana'ah easy & enjoyable. Painful & self deprivaty though sometimes is neccessary, cannot be a persons 'Derech' approach.
R' Yeruchom says az kanomer - bold undertaking. but kal kanesher - the approach to achiev the goal must be so light - as the effortless gliding of an eagle in the air.
Rambam only middle, non extreme is derech yashar. Within that guidline there's still plenty room for personal choice. techunah chshuvah is tiferes - L'nafsho - for self. & minhag tov for people. tiferes means techunah Chashuvah not just 'nice' to some level self glorification. Ba'al tishaktzu demands self refinement not just for others but for self. Assur to smell bad smell - Don't get used it! meiri says 'silsul' is a good trait to have, perhaps this may be reffered to as refinement or class. Not to be 'down & dirty' & casual.
Kalah k'chamurah. Rambam - simchas regel. Ruach chaim - lo lishmah. perhaps that's meaning of kal & chamur light (lacking) substance because the mitzvah lacks true spiritual essence. As opppsed to chamur filled with substance - spiritual essence. Don't view lo lishmah as cheap & not worth the effort. Even lo lishma has huge reward - we can't fthom the reward of any mitzvah. someone enumerated a few intitutions he founded & prided himself that they were pure & lishmah, The ponovezher rav (i think) said what a shame! - if only weren't so lishmah we'd have so many more!
Simchas yom tov can easily be lo lishmah but still be very careful about it! - even more so shabbos r' sorotzkin brings from zohar that oneg shabbos not lishmah is not even deficeint - karas L'shabbos oneg. Not oneg shabbos!
Enjoy shabbos. :-)
Tazria metzorah
R moshe notes relationship bet. tumas leidah & bris 8th day (on shabbos). Even before 1st positive step in chinuch parents must have awareness that just coming into this world & just by a body coming into existence, the natural state is tum'ah. After the cautios awareness of the nature of our bodies & the world we're in, they can then begin the positive chinuch w bris.
on the other hand, we find also the opposite - that for 33 days following the bris any blood which normally is considered severe tumah is reversed to 'dam tohar'. (all the more so acc. to mayan echad). from this we learn that the proper training of even one child has the power to affect & completely reverse not just himself but even (others) his surroundings.
on the other hand, we find also the opposite - that for 33 days following the bris any blood which normally is considered severe tumah is reversed to 'dam tohar'. (all the more so acc. to mayan echad). from this we learn that the proper training of even one child has the power to affect & completely reverse not just himself but even (others) his surroundings.
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