The Meshech Chochmah wonders about the need for a kohein to rule on Tzora'as. Similar to Parah Adumah, it is not avodah, & yet requires a kohein?
In the beginning of the Parshah the Torah tells us that upon noticing signs of tzora'as "v'huvah el Aharon...". "And it/ he shall be brought..." The word v'huvah is
Sunday, July 20, 2014
Avos 2.3 draft
Be careful with 'rishus' they only get close for their own needs
how to be careful?
Who is 'rishus' & why do we refer to them with thi title specifically here?
Mikarvin sounds like THEY are mekarev not 'she'ein nikravin' or 'krovim'.
Any considerable difference bet 'she'ein mikarvin ela l'tzorech atzman' & "nir'in k'ohavin b'sha'as hana'asan''? Could'nt the second statement include the first?
they don't 'stand' for a person in his time of 'dochko'. Why 'stand' & why 'dochak'?
how to be careful?
Who is 'rishus' & why do we refer to them with thi title specifically here?
Mikarvin sounds like THEY are mekarev not 'she'ein nikravin' or 'krovim'.
Any considerable difference bet 'she'ein mikarvin ela l'tzorech atzman' & "nir'in k'ohavin b'sha'as hana'asan''? Could'nt the second statement include the first?
they don't 'stand' for a person in his time of 'dochko'. Why 'stand' & why 'dochak'?
Avos 3.3 draft
Three who sit by a table & don't speak Torah are as if they're eating from sacrificial offerings to an idol. But if there was Torah its like eating from a korbon l'Hashem.
is this Mishnah just another step above the last one - where 2 people sit & don't discuss Torah they're a moshav leitzim etc.?
Why specifically three - just a littler 'bigger & better' or something DIFFERENT?
Why must the mishnah talk about a table & food if it's just to bring home a similar point of impotance of Torah as above?
The mishnah sounds almost like a 'guzmah' - an exxagerated espression of importance of Torah - to say zivchei meisim or korban...
Korbanos need designation or consecration to create a new spiritual effect upon the item, which redefines its mundane existance. How or why does the Torah or its bitul create a physical change to the food on the table?
Rabeinu Yonah metions a new componant to this mishnah which I believe clarifies all of the above. He says that three people coming together for a common desire - in this case, food, is called a chaburah.
is this Mishnah just another step above the last one - where 2 people sit & don't discuss Torah they're a moshav leitzim etc.?
Why specifically three - just a littler 'bigger & better' or something DIFFERENT?
Why must the mishnah talk about a table & food if it's just to bring home a similar point of impotance of Torah as above?
The mishnah sounds almost like a 'guzmah' - an exxagerated espression of importance of Torah - to say zivchei meisim or korban...
Korbanos need designation or consecration to create a new spiritual effect upon the item, which redefines its mundane existance. How or why does the Torah or its bitul create a physical change to the food on the table?
Rabeinu Yonah metions a new componant to this mishnah which I believe clarifies all of the above. He says that three people coming together for a common desire - in this case, food, is called a chaburah.
Behar barmitzvah 2 draft
first thing to nite change is count for minyan
Count on him - bar chiyuv. Reliable why chiyuv so great - all yisrael behind it.Shmitah har sinai
Count on him - bar chiyuv. Reliable why chiyuv so great - all yisrael behind it.Shmitah har sinai
Behar bar mitzvah 1 draft boundaries borders
Mah inyan ona'as d'varim eitzel shmittah or Har Sinai?
What's especially strange is the immediate follow up of the passuk, that by being careful with ona'as dvarim "v'shavsah ha'aretz lavetach". The land will rest. How is this a reward for witholding from ona'as dvarim?
The Maharal on avos 5:11 explains the Mishnah of galus ba l'olam on the "big 3" & shmittah, that all of them are a defiance of boundaries. (How-so is a long discussion.)
The end of the parshah warns not to make idols, desecrate Shabbos & finally ''es mikdashi tira'u''. Rashi explains that the Ztorah is warning a Jewish slave from following the practices of his non-Jewish master.
The Sifra details the thoughts of the slave - just as my master serves idols.... Just as my master desecrates Shabbos... Just as my master commits adultery....
It would be nice if the three thoughts of the slave are the 3 warnings of the passuk. Avodah zarah, & Shabbos make sense, but mikdashi tira'u?
It seems that here mikdashi does not only refer to the bais hamikdash
What's especially strange is the immediate follow up of the passuk, that by being careful with ona'as dvarim "v'shavsah ha'aretz lavetach". The land will rest. How is this a reward for witholding from ona'as dvarim?
The Maharal on avos 5:11 explains the Mishnah of galus ba l'olam on the "big 3" & shmittah, that all of them are a defiance of boundaries. (How-so is a long discussion.)
The end of the parshah warns not to make idols, desecrate Shabbos & finally ''es mikdashi tira'u''. Rashi explains that the Ztorah is warning a Jewish slave from following the practices of his non-Jewish master.
The Sifra details the thoughts of the slave - just as my master serves idols.... Just as my master desecrates Shabbos... Just as my master commits adultery....
It would be nice if the three thoughts of the slave are the 3 warnings of the passuk. Avodah zarah, & Shabbos make sense, but mikdashi tira'u?
It seems that here mikdashi does not only refer to the bais hamikdash
Avos 6.3 draft
One who learns from his friend even the minutest amount of torah must act with honor to him. - not just 'tzarich l'chabdo' which perhaps could mean in heart, rather 'l'nhog bo kavod' in action & deed!
ein kavod ela Torah - see Rashi. Why is it that Torah goes hand in hand with kavod?
why is the source for this specifically from do'eg & David?
kavod only for torah? - what about kavod to parents, the elderly or kavod nasi or melech or even 'rebbi mechabed es ha'ashirim'?
what do the p'sukim chachamim kavod yinchalu have to do (& seemingly from the mishnah almost as they are one passuk) ut'mimim yinchalu tov?
It seems as the common denominator is nachlah - inheritance? Rashi too seems to stress this - as he explains 'chachamim are nochel kavod because they learn Torah & inherit it like a nachlah' - what does nachlah have to do with it?
medrash shmuel even not a chacham and also he didn't TEACH anything, rather the listener was inspired to a new insight through what was being said, or even misunderstood, - any Torah one gleans from another, demands kavod.
ruach chaim even someone who is chayav kareis still has connection. V'nichrisah hanefesh HAHI - that part of one's nefesh is cut off, but so long as he is a Yisrael that has chelk l'olam habah, he's still 'chad hu' - one with Hashem. (a good mashal is like a very thick cord, even if some strands are cut, the rope may still be connected. the slightest vort from a connected Jew is 'chad hu' & connected to hashem - adding strands of connectivity to the receipient of the dvar torah.) Doeg had no connection & still the Torah David gleaned pushed him to respect even his diconnected benefactor.
ein kavod ela Torah - see Rashi. Why is it that Torah goes hand in hand with kavod?
why is the source for this specifically from do'eg & David?
kavod only for torah? - what about kavod to parents, the elderly or kavod nasi or melech or even 'rebbi mechabed es ha'ashirim'?
what do the p'sukim chachamim kavod yinchalu have to do (& seemingly from the mishnah almost as they are one passuk) ut'mimim yinchalu tov?
It seems as the common denominator is nachlah - inheritance? Rashi too seems to stress this - as he explains 'chachamim are nochel kavod because they learn Torah & inherit it like a nachlah' - what does nachlah have to do with it?
medrash shmuel even not a chacham and also he didn't TEACH anything, rather the listener was inspired to a new insight through what was being said, or even misunderstood, - any Torah one gleans from another, demands kavod.
ruach chaim even someone who is chayav kareis still has connection. V'nichrisah hanefesh HAHI - that part of one's nefesh is cut off, but so long as he is a Yisrael that has chelk l'olam habah, he's still 'chad hu' - one with Hashem. (a good mashal is like a very thick cord, even if some strands are cut, the rope may still be connected. the slightest vort from a connected Jew is 'chad hu' & connected to hashem - adding strands of connectivity to the receipient of the dvar torah.) Doeg had no connection & still the Torah David gleaned pushed him to respect even his diconnected benefactor.
Avos 4.4 draft
Meod meod? kol midah? Kol hagadol? Anav & ne'elav
Shfeil Ruach? ruach is peh
tikvah
Rashi hasken prepare - Rashi means prep in order to avoid it? So not to be surprised? or something to do in prepartion to become a worm?
Rambam
3 eitzos
or
since that is all you can really bank on, because you may lose all your ma'alos, prepare for downfalls ahead of time -
Shfeil Ruach? ruach is peh
tikvah
Rashi hasken prepare - Rashi means prep in order to avoid it? So not to be surprised? or something to do in prepartion to become a worm?
Rambam
3 eitzos
or
since that is all you can really bank on, because you may lose all your ma'alos, prepare for downfalls ahead of time -
Thursday, July 17, 2014
Avos 6.5
We note 3 distinctions in the first few words.
Bikush - chemdah
g'dulah - kavod
l'atzm'cha - stam
Rashi explains gedulah is leadership or power & with regard to kavod Rashi explains not to want it as people will think that your Torah was for that purpose.
This is the precise wording that is used. As David hamelech says 'achas sha'alti... Osah avakesh. One is a question the other is the entire drive and goal. For Gadlus the mishanah says Al t'vakesh - that sould not be your goal & reason for learning. But for kavod it says you should not covet it at all.
Based on this we may understand that distinguished greatness comes together with Torah study & Hashem wants it that way. Whether people actually fulfill their mitzvah to give honor to the talmid chacham or not, is their choice, but the 'gadlus' - the distinguished greatness, character, & leadership of a talmid chacham must intrinsically exist. It is part of k'vod shamayim that it be noticeable & it is a positive integral outcome of one's Torah study. It can be anticipated & looked forward to. The mishnah only warns that it should not be the primary GOAL of why you are learning. This is also precise in the word l'atzm'cha - because if you make the goal of your learning this gadlus - then it is not for the sake of k'vod Torah & Shamayim. If it is the 'ikkar', then it is self serving and wrong.
However, with regard to kavod - which is externally offered to the talmid chacham, (thus the abscence of the word l'atzm'cha) the mishnah tells you not to have an interest in it at all. Needless to say that may not be your goal in studying Torah, because to learn in order get something external is "using the crown" for personal gain! Rather the mishah must tell us not to anticipate kavod at all. Because when people see a talmid chacham appreciating the honor offered to him they might come to say that is why he learned in the first place.
Rashi defines 'yoser milimudcha, assay' as it sounds. Besides for Rabeinu Yonah's question of how is it possible to do more than you know, - which the language of our mishnah would not allow for his answer, (Earlier the mishnah was describing th 'gavra' one who has more deeds than knowledge' - & it can mean the potentia of his commitment. Here the mishnah is instructional.) another problem is what is the connection with the rest of the mishnah????
I believe we must answer that Rashi learns the mishnah is advising that one who finds himself caught in the desire for kavod to the extant that it becomes his reason for learning - lo lishmah - he may, & even should break from his learning somewhat to dedicate his focus on his deeds & character. (The Vilna Gaon says to break from learning and learn mussar.) Along the same line perhaps Rashi means to say that he should take a step down from his reserved lofty position of torah study & dedicate more time to being a 'simple jew' of good deeds who doesn't get that much recognition.
(Others learn the word 'yoser milimudcha' to mean more than you are accustomed. Ruach Chaim - more than you are accustomed you should always do more. Others don't have the word 'assay' - and understand the mishnah - don't covet more honor than you learn, or more than you are used to.)
Don't desire the table of sarim - it seems strange that we are discussing the refined character of a talmid chacham & he must be warned from desiring the delicacies of the rich person's dinner table? Also why does the mishnah say shulchan as opposed to the actual food or wealth? It also seems like there is actually nothing wrong with such a desire, only the mishnah dissuades us by saying we have better? Why is there less wrong with this desire that the others mentioned here?
The Medrash Shmuel explains the desire here is for the wonderful opportunities of tzedakah v'chessed that take place by rich man's table. We are not talking about the food or money, rather the 'table' hosting and generous availability of provisions that the rich man offers and provides for others. This is a known tactic of a Talmid Chacham's yetzer hora, to break from his full dedication to Torah study, in favor of limited study together with some business - not for selfish reasons, but for the oppotunity to provide for others. Regarding this the mishnah tells us "shulchancha gadol mishelahem" - You provide for others more than they do!!!! The whole world was provided for in the merit of the very poor "Chanina B'ni"! A Talmid chacham's torah study is the greatest act of chessed, providing for the entire world!
v'ne'eman bal milachtecha sheyishalem schar p'ulasecha' - what is the connection here? Why the title bal milacht'cha & schar peulascha?
Perhaps the talmid chacham can claim even if my merit provides for the world, 1) it is unintentional. & 2) we are considered agirei yoma anan, we're s'chirei yom in mitzvos who get paid for our time, not by what we produce. So the extra product of chessed for the world that is produced in the paid time of the learner shouldn't really be paid for so there is still something the talmid chacham is missing .
Therefore the Mishnah says
Bal melachteCHA will pay schar PE'ULASECHA - for what we produce. Even if min hadin a boss does not have to pay ba'al melachteCHA - Hashem certainly is ne'eman l'fnim min hadin to pay like a POEL. Alternatively, since Hashem is 'gaining' residually, & Hashem would have provided the world anyway, it is like a mkif v'nikif & the nikaf pays.
just another he'ara -perhaps the mishnah is addressing the other two crowns .alchus - kavod - external - ein melech bli AM. Kehunah - gedulah - intrinsic ma'alah of gadlus - Shluchei rachmana?
This is where the Rambam (talmud Torah 3.1) gets the notion that a talmid chacham may think these are higher goals...
The entire mishnah is a discussion of gadlus & k'vod Torah & although it warns the Talmid Chacham not to pursue them, we must realize the integral importance of honoring Torah & its learners. This week we begin mourning the churban - shelo barchu baTorah t'chilah - a lck of appreciation. More so the Maharsha (nedarim 81a) explains the Talmidei chachamim would allow amei ha'aretz the first aliyah, & they themselves were not mevarech "techila" before the others! Even if they should not pursue kavod & gadlus, they may not let k'vod Torah suffer.
Bikush - chemdah
g'dulah - kavod
l'atzm'cha - stam
Rashi explains gedulah is leadership or power & with regard to kavod Rashi explains not to want it as people will think that your Torah was for that purpose.
This is the precise wording that is used. As David hamelech says 'achas sha'alti... Osah avakesh. One is a question the other is the entire drive and goal. For Gadlus the mishanah says Al t'vakesh - that sould not be your goal & reason for learning. But for kavod it says you should not covet it at all.
Based on this we may understand that distinguished greatness comes together with Torah study & Hashem wants it that way. Whether people actually fulfill their mitzvah to give honor to the talmid chacham or not, is their choice, but the 'gadlus' - the distinguished greatness, character, & leadership of a talmid chacham must intrinsically exist. It is part of k'vod shamayim that it be noticeable & it is a positive integral outcome of one's Torah study. It can be anticipated & looked forward to. The mishnah only warns that it should not be the primary GOAL of why you are learning. This is also precise in the word l'atzm'cha - because if you make the goal of your learning this gadlus - then it is not for the sake of k'vod Torah & Shamayim. If it is the 'ikkar', then it is self serving and wrong.
However, with regard to kavod - which is externally offered to the talmid chacham, (thus the abscence of the word l'atzm'cha) the mishnah tells you not to have an interest in it at all. Needless to say that may not be your goal in studying Torah, because to learn in order get something external is "using the crown" for personal gain! Rather the mishah must tell us not to anticipate kavod at all. Because when people see a talmid chacham appreciating the honor offered to him they might come to say that is why he learned in the first place.
Rashi defines 'yoser milimudcha, assay' as it sounds. Besides for Rabeinu Yonah's question of how is it possible to do more than you know, - which the language of our mishnah would not allow for his answer, (Earlier the mishnah was describing th 'gavra' one who has more deeds than knowledge' - & it can mean the potentia of his commitment. Here the mishnah is instructional.) another problem is what is the connection with the rest of the mishnah????
I believe we must answer that Rashi learns the mishnah is advising that one who finds himself caught in the desire for kavod to the extant that it becomes his reason for learning - lo lishmah - he may, & even should break from his learning somewhat to dedicate his focus on his deeds & character. (The Vilna Gaon says to break from learning and learn mussar.) Along the same line perhaps Rashi means to say that he should take a step down from his reserved lofty position of torah study & dedicate more time to being a 'simple jew' of good deeds who doesn't get that much recognition.
(Others learn the word 'yoser milimudcha' to mean more than you are accustomed. Ruach Chaim - more than you are accustomed you should always do more. Others don't have the word 'assay' - and understand the mishnah - don't covet more honor than you learn, or more than you are used to.)
Don't desire the table of sarim - it seems strange that we are discussing the refined character of a talmid chacham & he must be warned from desiring the delicacies of the rich person's dinner table? Also why does the mishnah say shulchan as opposed to the actual food or wealth? It also seems like there is actually nothing wrong with such a desire, only the mishnah dissuades us by saying we have better? Why is there less wrong with this desire that the others mentioned here?
The Medrash Shmuel explains the desire here is for the wonderful opportunities of tzedakah v'chessed that take place by rich man's table. We are not talking about the food or money, rather the 'table' hosting and generous availability of provisions that the rich man offers and provides for others. This is a known tactic of a Talmid Chacham's yetzer hora, to break from his full dedication to Torah study, in favor of limited study together with some business - not for selfish reasons, but for the oppotunity to provide for others. Regarding this the mishnah tells us "shulchancha gadol mishelahem" - You provide for others more than they do!!!! The whole world was provided for in the merit of the very poor "Chanina B'ni"! A Talmid chacham's torah study is the greatest act of chessed, providing for the entire world!
v'ne'eman bal milachtecha sheyishalem schar p'ulasecha' - what is the connection here? Why the title bal milacht'cha & schar peulascha?
Perhaps the talmid chacham can claim even if my merit provides for the world, 1) it is unintentional. & 2) we are considered agirei yoma anan, we're s'chirei yom in mitzvos who get paid for our time, not by what we produce. So the extra product of chessed for the world that is produced in the paid time of the learner shouldn't really be paid for so there is still something the talmid chacham is missing .
Therefore the Mishnah says
Bal melachteCHA will pay schar PE'ULASECHA - for what we produce. Even if min hadin a boss does not have to pay ba'al melachteCHA - Hashem certainly is ne'eman l'fnim min hadin to pay like a POEL. Alternatively, since Hashem is 'gaining' residually, & Hashem would have provided the world anyway, it is like a mkif v'nikif & the nikaf pays.
just another he'ara -perhaps the mishnah is addressing the other two crowns .alchus - kavod - external - ein melech bli AM. Kehunah - gedulah - intrinsic ma'alah of gadlus - Shluchei rachmana?
This is where the Rambam (talmud Torah 3.1) gets the notion that a talmid chacham may think these are higher goals...
The entire mishnah is a discussion of gadlus & k'vod Torah & although it warns the Talmid Chacham not to pursue them, we must realize the integral importance of honoring Torah & its learners. This week we begin mourning the churban - shelo barchu baTorah t'chilah - a lck of appreciation. More so the Maharsha (nedarim 81a) explains the Talmidei chachamim would allow amei ha'aretz the first aliyah, & they themselves were not mevarech "techila" before the others! Even if they should not pursue kavod & gadlus, they may not let k'vod Torah suffer.
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