Dearest.
I got your email address from the yahoo tourist search while looking for some one whom i will call mine,I will really like to have a good relationship with you, and i have a special reason why i decided to contact you. I decided to contact you because of the urgency of my situation here ,I am Miss Elodine Mbogo Edwards 24years old girl from Liberia the only daughter of Late prince,Mbogo Edwards the deputy minister of national security under the leadership of president Charles Taylor who is now in exile after many innocent soul were killed,
After the burial of my father, my stepmother and uncle conspired and sold my father's property which the shared the money among themselves and live nothing for me. One faithful morning, I opened my father's briefcase and found out the documents which he have deposited huge amount of money in one bank in Burkina Faso with my name as the next of kin. I traveled to Burkina Faso to withdraw the money for a better life so that I can take care of myself and start a new life, on my arrival in Burkina Faso since is a nearby country , the Bank Director whom I met in person told me that my father's instruction to the bank that the money would only be release to me when I am married or present trustee foreigner who will help me and invest the money overseas. I am in search of a honest and reliable person who will help me and stand as my foreign trustee so that I will present him to the Bank for transfer of the money to his bank account overseas. I have chosen to contact you after my prayers and I believe that you will not betray my trust.
You may wonder why I am so soon revealing myself to you without knowing you, To me I will say that my spirit and mind convinced me that you may be the true person to help me, I will like to disclose much to you if you can help me to relocate to your country because my stepmother have threaten many times to assassinate me due to her wickedness and jealousy's because she has no issue for my father since she was married after the accident that killed my mother years back, The amount is( $8.5 Million U S D )Eight Million Five hundred thousand United State Dollars, and I have confirmed from the bank in Burkina Faso on my arrival. You will also help me to place the money in a more profitable business venture in your Country. However, you will help by recommending a nice University in your country so that I can complete my studies. As soon as I receive your positive response showing your interest I will inform the bank that am ready to present the foreign trustee who will receive the fund on my behalf.
I am a Christian and I believe in God. Please do keep this only to your self for now until the bank will transfer the fund. I beg you not to disclose it till I come over because I am afraid of my stepmother who has threatened to kill me and have the money alone ,I thank God Today that am out from my country(Liberia) but now In (Burkina Faso) where my father deposited these money with my name as the next of Kin. Thanks for your patient and understanding hope to hear from you .God Bless. Please reply me with this Email___ ( elodinembogo25@yahoo.com )
Yours Sincerely,
Miss Elodine Mbogo.
Wednesday, May 21, 2014
Sunday, May 18, 2014
Avos 3.4
-----Original Message-----
From: dovmil@gmail.com
Subj: Avos 3.4
Date: Sun May 11, 2014 3:23 am
Size: 3K
To: "Drashos" <dovmil.mydrashos@blogger.com>; "Plonis notes" <hahugavrah.notespost@blogger.com>
Hamifaneh libo l'vatalah. Rashi writes l'hibatel midivrei Torah. What is he saying more or different than what he said earlier, on hane'or balalah - "umichashev b'libo divrei havai"?
Also why does the Tanna use the term hamifaneh libo as opposed to the well known 'mivatel midivrei Torah'?
It is also not clear what the chiyuv bnafsho here is. - is one who batels chavav misah? The Mishnah immediately before this just says moshav leitzim, & a meal without Torah is like eating from idol sacrifices. - none of these are chayav misah!
R' Yonah seems to learn that its not an actual chiyuv misah. Rather, one who wastes his time & life is relinquishing his 'right' to live - he is 'indebting' himself to death.
On a similar but slightly lighter note, R' Yakov Kamenetzky writes that nafsho means is mind. One who makes no use of his mind when he has the opportunity mischayeiv himself to lose its ability. - (quite a fearful thought when one thinks what may be a cause of alzheimers.)
There is an interesting Chassid Ya'avetz that says we should be very aware of the multitudes of spirtual forces that fill all the space from here to the heavens - both pure & impure forces.
The impure forces are attracted to vacuums of potential holiness & this is the warning of our Mishnah.
Along these lines, the Maharal explains that specifically nighttime & 'derech' are the times that one is unsafe from these forces. One who leaves the norm of society that are inactive at night is not protected by the general sh'mirah that Hashem provides to the masses. Adam HaRishon designated places for yishuv bnei adam, & the places he did not designate remains the jurisdiction of 'chayos', - both physical & spiritual. One who excludes himself from normal yishuv haolam is in great danger indeed & requires the added protection of Torah.
The Chassid Yavitz explains, that is why our mishnah speaks of One person who is idle - because here we are not discussing the sin & punishmant of bitul Torah - which certainly is worse when two are involved. Rather the Mishnah speaks of the inherent natural danger that these forces present to a lone idle minded person. Two people would normally at least converse mundane matters regarding business, family, health etc. This although it may be bitul Torah, but with regard to the danger our mishnah discusses, includes them in 'yishuv ha'olam'.
Based on this approach, I believe Rashi is answering another question, while also offering a slight leniency to this very sobering Mishnah.
If we are not discussing the sin & punishment of bitul Torah, rather a natural danger & consequence of the 'idler', why doesn't the rule of ''torah migna bein bitna bein shelo b'idna'' - "Torah protects whether during or not during actual study"?
This is why Rashi explains that here we are not talking about one who just happens to be daydreaming on his walk or during the night. Perhaps he can still merit the Torah's protection. Rather we are discussing someone was MIFANEH libo L'HIBATEL" - TURNED (OR EMPTIED) his heart to be empty from Torah".
This person does not merit the Torah's protection. It is a complete disassociation from torah for the time being & that doesn't allow the Torah to be maigen.
We must a) use opportune times for Torah & b) we must be extremely wary of nightime & roadtime idleness. c) One who sets himself up for a purposeless nighttime "browse'' is cetainly fulfilling all three approaches to the dangers of our mishnah. Hashem Yishmor.
In hindsight, I now believe Rashi learns that the Mishnah means 3 different scenarios, as opposed to 2 with mifaneh on both. Rashi already says on nei'or balayla - umichashev divrei havai. - if mifaneh was going on neior than this Rashi is superfluous!
Therefore we must learn that haneior balayla umechashev havai is mischayev b'nafsho without the purposeful emptying the heart of Torah. Rather as the Maharal says one who is purposefully awake, and does not learn, (rather he thinks of havai), is enough to be mischayev. Mehalech baderech alone is sakanah.
and mifaneh libo alone.
From: dovmil@gmail.com
Subj: Avos 3.4
Date: Sun May 11, 2014 3:23 am
Size: 3K
To: "Drashos" <dovmil.mydrashos@blogger.com>; "Plonis notes" <hahugavrah.notespost@blogger.com>
Hamifaneh libo l'vatalah. Rashi writes l'hibatel midivrei Torah. What is he saying more or different than what he said earlier, on hane'or balalah - "umichashev b'libo divrei havai"?
Also why does the Tanna use the term hamifaneh libo as opposed to the well known 'mivatel midivrei Torah'?
It is also not clear what the chiyuv bnafsho here is. - is one who batels chavav misah? The Mishnah immediately before this just says moshav leitzim, & a meal without Torah is like eating from idol sacrifices. - none of these are chayav misah!
R' Yonah seems to learn that its not an actual chiyuv misah. Rather, one who wastes his time & life is relinquishing his 'right' to live - he is 'indebting' himself to death.
On a similar but slightly lighter note, R' Yakov Kamenetzky writes that nafsho means is mind. One who makes no use of his mind when he has the opportunity mischayeiv himself to lose its ability. - (quite a fearful thought when one thinks what may be a cause of alzheimers.)
There is an interesting Chassid Ya'avetz that says we should be very aware of the multitudes of spirtual forces that fill all the space from here to the heavens - both pure & impure forces.
The impure forces are attracted to vacuums of potential holiness & this is the warning of our Mishnah.
Along these lines, the Maharal explains that specifically nighttime & 'derech' are the times that one is unsafe from these forces. One who leaves the norm of society that are inactive at night is not protected by the general sh'mirah that Hashem provides to the masses. Adam HaRishon designated places for yishuv bnei adam, & the places he did not designate remains the jurisdiction of 'chayos', - both physical & spiritual. One who excludes himself from normal yishuv haolam is in great danger indeed & requires the added protection of Torah.
The Chassid Yavitz explains, that is why our mishnah speaks of One person who is idle - because here we are not discussing the sin & punishmant of bitul Torah - which certainly is worse when two are involved. Rather the Mishnah speaks of the inherent natural danger that these forces present to a lone idle minded person. Two people would normally at least converse mundane matters regarding business, family, health etc. This although it may be bitul Torah, but with regard to the danger our mishnah discusses, includes them in 'yishuv ha'olam'.
Based on this approach, I believe Rashi is answering another question, while also offering a slight leniency to this very sobering Mishnah.
If we are not discussing the sin & punishment of bitul Torah, rather a natural danger & consequence of the 'idler', why doesn't the rule of ''torah migna bein bitna bein shelo b'idna'' - "Torah protects whether during or not during actual study"?
This is why Rashi explains that here we are not talking about one who just happens to be daydreaming on his walk or during the night. Perhaps he can still merit the Torah's protection. Rather we are discussing someone was MIFANEH libo L'HIBATEL" - TURNED (OR EMPTIED) his heart to be empty from Torah".
This person does not merit the Torah's protection. It is a complete disassociation from torah for the time being & that doesn't allow the Torah to be maigen.
We must a) use opportune times for Torah & b) we must be extremely wary of nightime & roadtime idleness. c) One who sets himself up for a purposeless nighttime "browse'' is cetainly fulfilling all three approaches to the dangers of our mishnah. Hashem Yishmor.
In hindsight, I now believe Rashi learns that the Mishnah means 3 different scenarios, as opposed to 2 with mifaneh on both. Rashi already says on nei'or balayla - umichashev divrei havai. - if mifaneh was going on neior than this Rashi is superfluous!
Therefore we must learn that haneior balayla umechashev havai is mischayev b'nafsho without the purposeful emptying the heart of Torah. Rather as the Maharal says one who is purposefully awake, and does not learn, (rather he thinks of havai), is enough to be mischayev. Mehalech baderech alone is sakanah.
and mifaneh libo alone.
Tuesday, May 13, 2014
Shoftim
The parsha begins with the mitzvah of appointing judges & law enforcement agents & it ends with egla arufah.
In the middle there is the mitzvos of kings, one of them being Lo Yarbeh lo Noshim. We are familiar with the medrash that the Yud of Yarbeh complained to Hashem about Shlomoh's transgression.
There is a simple question here as to why specifically the YUD complained.
The Maharil diskin offers a unique understanding to Shomoh HaMelech's mistake. Shlomoh understood that this prohibition, being said in a 'third person' tense - 'lo Yarbeh' as opposed to 'lo Tarbeh' - is really upon Beis Din - and not to the king himself. The King may focus on the greatness of the royalty, while Beis Din has the mitzvah to keep him 'in check'.
His grave error was erroneously placing responsibility for his deeds upon others.
(the true reason for the Yud, the Maharil explains, is because there was no king for the Torah to speak to directly.)
This seems to be the chut ham'shulash in this parshah, as the Chidah explains the lashon yachid in the beginning of the parsha - titen l'cha ... That the Torah demands each person to be on guard for himself.
Egla arufah is clearly the parshah of accepting fault, as the leaders of the closer city ask forgiveness for the person's death.
In the middle there is the mitzvos of kings, one of them being Lo Yarbeh lo Noshim. We are familiar with the medrash that the Yud of Yarbeh complained to Hashem about Shlomoh's transgression.
There is a simple question here as to why specifically the YUD complained.
The Maharil diskin offers a unique understanding to Shomoh HaMelech's mistake. Shlomoh understood that this prohibition, being said in a 'third person' tense - 'lo Yarbeh' as opposed to 'lo Tarbeh' - is really upon Beis Din - and not to the king himself. The King may focus on the greatness of the royalty, while Beis Din has the mitzvah to keep him 'in check'.
His grave error was erroneously placing responsibility for his deeds upon others.
(the true reason for the Yud, the Maharil explains, is because there was no king for the Torah to speak to directly.)
This seems to be the chut ham'shulash in this parshah, as the Chidah explains the lashon yachid in the beginning of the parsha - titen l'cha ... That the Torah demands each person to be on guard for himself.
Egla arufah is clearly the parshah of accepting fault, as the leaders of the closer city ask forgiveness for the person's death.
Sunday, May 11, 2014
Emor sefirah - Make it count!
Perhaps the most alarming question about sefiras ha'omer is the quite obvious contradiction in the actual numbers. The aish das says this is a huge wonder. The pasuk says (23:15) usfartem lachem ..... Sheva shabasos temimos. The next passuk says tispiru chamishim yom. You don't need to be an accountant to know that 7 full weeks are not 50 days!
Another question is what the word 'Lachem' is coming to teach. (Some poskim learn that one cannot count for another. Each person must make his own count.) It is is interesting to note that 'lachem' is only stated on the passuk of the 7 weeks, but not on the 50 days.
The Aish Das explains that the 50th day & level of purification for kabolas haTorah is entirely a different type of purity. I'd like to take his words further.
The 49 levels are 'lachem' - it is humanly possible & the duty of each individual to elevate himself to that level. The 50th level is written to the Rabim as whole - but no individual can reach that level. The Jews in their entirety can anticipate & count the 50th which will happen 'automatically', based on the previous efforts of the 49. Habah l'taher, m'sayin lo. Vhiskadashtem vhiyisem k'doshim. When one does what he can do in kedusha & taharah, Hashem provides the levels that were beyond the person's reach. Even more so, - since the rwsponse of Hashem is due to one's previous effort, the person can be creditted for the extra level as well!
(We find this when one is margil himself to a good trait, he continues to get credit even after it is 'automated'. The reverse is true regarding sin as well.)
Perhaps this is why the lachem is written on full weeks as opposed to saying count 49 days. As a whole there may be daily growth from day to day as klall Yisrael counts toward mattan Torah. However, it is very difficult for a person to see, note, and count his own growth on a daily basis. So the Torah says the lachem on the weeks. Count for yourself & note your achievement each complete week.
In short, the Torah is not telling us just to count the weeks. But count them for YOURSELF! MAKE THEM COUNT!!! Do something with them so that they are recognizably countable for YOU!
I'd like to add a sharp point to this. We always hear that these days should be used to grow to be mikabel the Torah anew on Shavuos. Its nice for a drasha but at least for myself, I think, 'who are we kidding?'. Its the same sefirah & the same shavuos each year & no growth or change is happening.
The Zohar writes in detail that the seven weeks are exact parallels to the 7 neki'im that a woman count until complete taharah. The count requires a serious 'bedikah'. Any kallah would say 'that's not my type' - but the severity is recognized & accepted that this is serious & must be done.
Women don't have our sefirah & we don't have theirs! Why should we take ours any less seriously than theirs!!!
Let's make the weeks count! Let's make a bedikah at the end of each week! Perhaps if we take this seriously we will notice a whole new Kabolas HaTorah!
Another question is what the word 'Lachem' is coming to teach. (Some poskim learn that one cannot count for another. Each person must make his own count.) It is is interesting to note that 'lachem' is only stated on the passuk of the 7 weeks, but not on the 50 days.
The Aish Das explains that the 50th day & level of purification for kabolas haTorah is entirely a different type of purity. I'd like to take his words further.
The 49 levels are 'lachem' - it is humanly possible & the duty of each individual to elevate himself to that level. The 50th level is written to the Rabim as whole - but no individual can reach that level. The Jews in their entirety can anticipate & count the 50th which will happen 'automatically', based on the previous efforts of the 49. Habah l'taher, m'sayin lo. Vhiskadashtem vhiyisem k'doshim. When one does what he can do in kedusha & taharah, Hashem provides the levels that were beyond the person's reach. Even more so, - since the rwsponse of Hashem is due to one's previous effort, the person can be creditted for the extra level as well!
(We find this when one is margil himself to a good trait, he continues to get credit even after it is 'automated'. The reverse is true regarding sin as well.)
Perhaps this is why the lachem is written on full weeks as opposed to saying count 49 days. As a whole there may be daily growth from day to day as klall Yisrael counts toward mattan Torah. However, it is very difficult for a person to see, note, and count his own growth on a daily basis. So the Torah says the lachem on the weeks. Count for yourself & note your achievement each complete week.
In short, the Torah is not telling us just to count the weeks. But count them for YOURSELF! MAKE THEM COUNT!!! Do something with them so that they are recognizably countable for YOU!
I'd like to add a sharp point to this. We always hear that these days should be used to grow to be mikabel the Torah anew on Shavuos. Its nice for a drasha but at least for myself, I think, 'who are we kidding?'. Its the same sefirah & the same shavuos each year & no growth or change is happening.
The Zohar writes in detail that the seven weeks are exact parallels to the 7 neki'im that a woman count until complete taharah. The count requires a serious 'bedikah'. Any kallah would say 'that's not my type' - but the severity is recognized & accepted that this is serious & must be done.
Women don't have our sefirah & we don't have theirs! Why should we take ours any less seriously than theirs!!!
Let's make the weeks count! Let's make a bedikah at the end of each week! Perhaps if we take this seriously we will notice a whole new Kabolas HaTorah!
Avos 3.4
Hamifaneh libo l'vatalah. Rashi writes l'hibatel midivrei Torah. What is he saying more or different than what he said earlier, on hane'or balalah - "umichashev b'libo divrei havai"?
Also why does the Tanna use the term hamifaneh libo as opposed to the well known 'mivatel midivrei Torah'?
It is also not clear what the chiyuv bnafsho here is. - is one who batels chavav misah? The Mishnah immediately before this just says moshav leitzim, & a meal without Torah is like eating from idol sacrifices. - none of these are chayav misah!
R' Yonah seems to learn that its not an actual chiyuv misah. Rather, one who wastes his time & life is relinquishing his 'right' to live - he is 'indebting' himself to death.
On a similar but slightly lighter note, R' Yakov Kamenetzky writes that nafsho means is mind. One who makes no use of his mind when he has the opportunity mischayeiv himself to lose its ability. - (quite a fearful thought when one thinks what may be a cause of alzheimers.)
There is an interesting Chassid Ya'avetz that says we should be very aware of the multitudes of spirtual forces that fill all the space from here to the heavens - both pure & impure forces.
The impure forces are attracted to vacuums of potential holiness & this is the warning of our Mishnah.
Along these lines, the Maharal explains that specifically nighttime & 'derech' are the times that one is unsafe from these forces. One who leaves the norm of society that are inactive at night is not protected by the general sh'mirah that Hashem provides to the masses. Adam HaRishon designated places for yishuv bnei adam, & the places he did not designate remains the jurisdiction of 'chayos', - both physical & spiritual. One who excludes himself from normal yishuv haolam is in great danger indeed & requires the added protection of Torah.
The Chassid Yavitz explains, that is why our mishnah speaks of One person who is idle - because here we are not discussing the sin & punishmant of bitul Torah - which certainly is worse when two are involved. Rather the Mishnah speaks of the inherent natural danger that these forces present to a lone idle minded person. Two people would normally at least converse mundane matters regarding business, family, health etc. This although it may be bitul Torah, but with regard to the danger our mishnah discusses, includes them in 'yishuv ha'olam'.
Based on this approach, I believe Rashi is answering another question, while also offering a slight leniency to this very sobering Mishnah.
If we are not discussing the sin & punishment of bitul Torah, rather a natural danger & consequence of the 'idler', why doesn't the rule of ''torah migna bein bitna bein shelo b'idna'' - "Torah protects whether during or not during actual study"?
This is why Rashi explains that here we are not talking about one who just happens to be daydreaming on his walk or during the night. Perhaps he can still merit the Torah's protection. Rather we are discussing someone was MIFANEH libo L'HIBATEL" - TURNED (OR EMPTIED) his heart to be empty from Torah".
This person does not merit the Torah's protection. It is a complete disassociation from torah for the time being & that doesn't allow the Torah to be maigen.
We must a) use opportune times for Torah & b) we must be extremely wary of nightime & roadtime idleness. c) One who sets himself up for a purposeless nighttime "browse'' is cetainly fulfilling all three approaches to the dangers of our mishnah. Hashem Yishmor.
Also why does the Tanna use the term hamifaneh libo as opposed to the well known 'mivatel midivrei Torah'?
It is also not clear what the chiyuv bnafsho here is. - is one who batels chavav misah? The Mishnah immediately before this just says moshav leitzim, & a meal without Torah is like eating from idol sacrifices. - none of these are chayav misah!
R' Yonah seems to learn that its not an actual chiyuv misah. Rather, one who wastes his time & life is relinquishing his 'right' to live - he is 'indebting' himself to death.
On a similar but slightly lighter note, R' Yakov Kamenetzky writes that nafsho means is mind. One who makes no use of his mind when he has the opportunity mischayeiv himself to lose its ability. - (quite a fearful thought when one thinks what may be a cause of alzheimers.)
There is an interesting Chassid Ya'avetz that says we should be very aware of the multitudes of spirtual forces that fill all the space from here to the heavens - both pure & impure forces.
The impure forces are attracted to vacuums of potential holiness & this is the warning of our Mishnah.
Along these lines, the Maharal explains that specifically nighttime & 'derech' are the times that one is unsafe from these forces. One who leaves the norm of society that are inactive at night is not protected by the general sh'mirah that Hashem provides to the masses. Adam HaRishon designated places for yishuv bnei adam, & the places he did not designate remains the jurisdiction of 'chayos', - both physical & spiritual. One who excludes himself from normal yishuv haolam is in great danger indeed & requires the added protection of Torah.
The Chassid Yavitz explains, that is why our mishnah speaks of One person who is idle - because here we are not discussing the sin & punishmant of bitul Torah - which certainly is worse when two are involved. Rather the Mishnah speaks of the inherent natural danger that these forces present to a lone idle minded person. Two people would normally at least converse mundane matters regarding business, family, health etc. This although it may be bitul Torah, but with regard to the danger our mishnah discusses, includes them in 'yishuv ha'olam'.
Based on this approach, I believe Rashi is answering another question, while also offering a slight leniency to this very sobering Mishnah.
If we are not discussing the sin & punishment of bitul Torah, rather a natural danger & consequence of the 'idler', why doesn't the rule of ''torah migna bein bitna bein shelo b'idna'' - "Torah protects whether during or not during actual study"?
This is why Rashi explains that here we are not talking about one who just happens to be daydreaming on his walk or during the night. Perhaps he can still merit the Torah's protection. Rather we are discussing someone was MIFANEH libo L'HIBATEL" - TURNED (OR EMPTIED) his heart to be empty from Torah".
This person does not merit the Torah's protection. It is a complete disassociation from torah for the time being & that doesn't allow the Torah to be maigen.
We must a) use opportune times for Torah & b) we must be extremely wary of nightime & roadtime idleness. c) One who sets himself up for a purposeless nighttime "browse'' is cetainly fulfilling all three approaches to the dangers of our mishnah. Hashem Yishmor.
Saturday, May 10, 2014
Avos 2.4
Avos 2.4
Asei R'tzono k'rtzonecha. Rashi says when you're doing your own interests, do them l'shem shamayim.
This sounds like a nice idea, but how on earth does that explain thw words of the Mishnah??? The Mishnah is talking about doing a Mitzvah - ie: Tefilin, with ratzon. Rashi is talking about doing your own desire, ie: eating with l'shem Shamayim!
What makes Rashi's pshat even harder to understand, is that the Mishnah continues to give a purpose or incentive to do the above, by saying "k'dey sheyaseh r'tzoncha k'ritzono" - Rashi: So that Hashem will grant you blessing generously.
How can we tell someone to eat l'shem shamayim SO THAT Hashem will give him more food???? What happened to the Heavenly intent??
The mishnah continues: Batel r'tzoncha mipney ritzono..... Rashi again mystifies us by explaining - chashov s'char aveirah k'neged hefsedah. Why is Rashi using this specific approach to tell me to stop myself from aveirah? Is there no other eitzah? How does this explain the words of this Mishnah specifically?
I believe this Mishnah is not just telling us what to DO, or not to DO, rather it is a Mishnah about RATZON. Our will, interest, & emotion in doing or not.
Rashi is not explaining what Asei Ritzono k'rtzoncha MEANS. It means as simply stated. Rather, Rashi is explaing HOW to achieve this lofty feeling of interest, when we don't feel that way yet.
Here Rashi reveals an awesome insight in developing this lofty madreigah. He is not saying to purify your interests to be l'shem shamayim, rather even WITH your own interests, ALSO incorporate Shamayim. If we consistently incorporate l'shem shamayim into what we enjoy, we will start associating "Ritzono" with what we like. Through this hergel, we will develop an appetite & real interest for ORitzono"!
Thi is why we can even do this for the end result of more blessing ourselves - which of course is even more self interest, & still the incorporated l'shem shamayim will do its job!
The next part of the Mishnah as well, is not just instructing us to fight our desire & not DO an aveirah. Rather it tells us to DISSOLVE our RATZON for the sin.
Regarding this Rashi tells us the way to dissolve the ratzon, is again, using your own self interest. By truly seeing the eternal loss to yourself for the temporary gain. The ratzon is litterally 'batel' b'elef!
While others say the main reward of witholding from sin is only when desire is retained, perhaps this mishnah is not entirely wiping out ratzon. Rather it is on a per- nisayon basis. So the ratzon is there to begin with & the person uses the eitzah of Rashi to eradicate it.
i
Asei R'tzono k'rtzonecha. Rashi says when you're doing your own interests, do them l'shem shamayim.
This sounds like a nice idea, but how on earth does that explain thw words of the Mishnah??? The Mishnah is talking about doing a Mitzvah - ie: Tefilin, with ratzon. Rashi is talking about doing your own desire, ie: eating with l'shem Shamayim!
What makes Rashi's pshat even harder to understand, is that the Mishnah continues to give a purpose or incentive to do the above, by saying "k'dey sheyaseh r'tzoncha k'ritzono" - Rashi: So that Hashem will grant you blessing generously.
How can we tell someone to eat l'shem shamayim SO THAT Hashem will give him more food???? What happened to the Heavenly intent??
The mishnah continues: Batel r'tzoncha mipney ritzono..... Rashi again mystifies us by explaining - chashov s'char aveirah k'neged hefsedah. Why is Rashi using this specific approach to tell me to stop myself from aveirah? Is there no other eitzah? How does this explain the words of this Mishnah specifically?
I believe this Mishnah is not just telling us what to DO, or not to DO, rather it is a Mishnah about RATZON. Our will, interest, & emotion in doing or not.
Rashi is not explaining what Asei Ritzono k'rtzoncha MEANS. It means as simply stated. Rather, Rashi is explaing HOW to achieve this lofty feeling of interest, when we don't feel that way yet.
Here Rashi reveals an awesome insight in developing this lofty madreigah. He is not saying to purify your interests to be l'shem shamayim, rather even WITH your own interests, ALSO incorporate Shamayim. If we consistently incorporate l'shem shamayim into what we enjoy, we will start associating "Ritzono" with what we like. Through this hergel, we will develop an appetite & real interest for ORitzono"!
Thi is why we can even do this for the end result of more blessing ourselves - which of course is even more self interest, & still the incorporated l'shem shamayim will do its job!
The next part of the Mishnah as well, is not just instructing us to fight our desire & not DO an aveirah. Rather it tells us to DISSOLVE our RATZON for the sin.
Regarding this Rashi tells us the way to dissolve the ratzon, is again, using your own self interest. By truly seeing the eternal loss to yourself for the temporary gain. The ratzon is litterally 'batel' b'elef!
While others say the main reward of witholding from sin is only when desire is retained, perhaps this mishnah is not entirely wiping out ratzon. Rather it is on a per- nisayon basis. So the ratzon is there to begin with & the person uses the eitzah of Rashi to eradicate it.
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