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Sunday, October 5, 2014

[DRASHOS] selichos drashah

Drashah before slichos 75

The באר היטב תק''פא ס''ק י brings from the מהר''יל that starting from Ellul when one writes a letter to friend they need to write some form of brachah for a שנה טובה. People go to tzadikim, their rabbeim, and to parents and grandparents for ברכות before the יום הדין. We all want brachah for the forthcoming year.
Let us look into the recent parshah for the brachos that Hashem Himself promises in the Torah.
In כי תבוא כז יב Moshe instructs klall Yisrael אלה יעמדו לברך.... Rashi explains that the לויים would first turn towards הר גריזים and open with a blessing: “Blessed is the one who does not make graven images..” They would then turn to הר עיבל and say the opposite: “Cursed is the one who makes graven images..” Each one of the following ארור’s was preceded by a ברוך. The obvious question is what happened to the ברכות?! If the לויים began with the ברכות why are they absolutely absent from the Torah’s description of the events? All the Torah mentions are the subsequent קללות!
The מלבים asks this and writes that he has not seen it discussed by anyone and therefore he offers his own explanation.- Truthfully, the opposites of the קללות should not really deserve any great ברכות. The גמ' in Kiddushin says that when one withholds from sin it is like he did a מצוה only if the עבירה was a challenge to him, and he had to put in effort to withhold. The sins listed in the ארור’s that one may ח''ו be cursed for, are quite evil, outrageous, and out of character for a Jew. The chances of these sins posing a challenge for a Yid is very rare, so that one who refrains from them should not deserve much credit. Therefore no actual ברכה is recorded in the Torah itself. However, the ברכה that the Yidden did receive was more of a blessing just for protection not to be punished for the sins of those who do transgress the ארור’s. Since we are all one unit and responsible for each other, even though הנסתרות לה' אלוקינו, we are only not accountable for another’s hidden sins if we ourselves are completely pure from the minutest form of that sin. Therefore, if not for the special ברכה there would be a great concern for the Yidden who may be cursed for their brother’s sins since they themselves were not perfect in that matter. There is one exclusion though to this approach of the מלבים. All of the ארור’s are for sins that are מעשים – averos that אסור to do. Therefore one only can deserve credit for withholding when it was a challenge. However there is one aveirah in the list that is transgressed by “"שב ואל תעשה and its opposite would be a positive מצוה deserving of a real true ברכה. The last ארור is ארור אשר לא יקים את דברי התורה הזאת. The רמבן explains this to mean a lack of אמונה in the reality of the מצוות. Someone who feels “this מצוה can’t apply to me” or “it’s not nogeah nowadays” or someone who doesn’t feel he’ll be held accountable – he is not מקבל עול מצוה as a real responsibility, is ח''ו cursed in this ארור. Accordingly, this may be a source of great ברכה for those who do the opposite it.

The Yomim Noraim are a time of strengthening and expressing the foundations of our אמונה. The מלכיות זכרונות ושופרות are the three classes of אמונה that the thirteen אני מאמין’s are based on. מלכיות is יחוד ה' and the first 5 of the אני מאמין’s. זכרונות is שכר ועונש – the last four of the אני מאמין’s. שופרות is מתן תורה – the middle 4 of the אני מאמין’s.
The central brachah of all yomim noraim prayers closes with the wordsכי אתה אלוקים אמת ודברך אמת וקיים לעד .

We have to ask ourselves, “How real are the מצוות to me?” This year we have the minimum amount of slichos and yet still, many of us are bothered how much forgiveness to I have to ask for? I’m not a bad guy, and even if I did some things wrong I didn’t do them on purpose… (Chances are those who don’t feel this, probably are thinking that it’s all בקשות for פרנסה and health so it’s good to ask a lot.)

We must realize that מצוות and עבירות are REAL! Every חטא has real effect upon the entire בריאה! As the מלבים mentioned – if we are not absolutely נקי from a specific חטא we are held responsible for others – because OUR LAXNESS HAS AN EFFECT ON EVERYBODY!

We know the famous story of R’ Yisrael Salanter, who gave mussar schmooze about Shabbos to his Talmidim and when asked “why us?” he said that if שבת was perfected by us the Jews in Paris would smoke one less cigarette on Shabbos.

Last year I mentioned the medrash that says that the tzadikim will get the גן עדן of the רשעים while the רשעים will get the גהינום of the צדיקים. The בית הלוי explains that through the רשעים’s deeds, they caused more of a challenge to the entire world with regard to that חטא. Therefore they are deserving of the punishment for חטאים they caused so many others to do. The same applies in reverse to the צדיקים. People don’t realize that חטא is real.

A few weeks ago I saw someone get a little dirty at the Kiddush following davening, and dabbed some water on his pants. I told him שבת! – The מלאכה of ליבון is even with a little water without soap or rubbing! He answered “Oops, I didn’t realize”. “oops???” - I know a therapist who recently suffered the loss of one of his patients who took her own life. The Dr. was beside himself with grief for months thinking what could he perhaps have done more to prevent it! If I would tell him “Why worry, at worst you were just a שוגג” he’d look at me like I’m nuts.

Because DEATH is REAL. Nobody walks on the edge of a bridge and slaps his friend on the back sending him into the depths of the river, killing him and then says “oops”! Our עבירות destroy! Our עבירות bring terrorist bombs! Our עבירות bring sickness and טומאה into the world! Our עבירות cause nuclear destruction in the heavenly worlds above! Not just במזיד, but any sin has REAL effects upon the entire world!
WE NEED TO ASK מחילה! Please Hashem reverse our deeds! Fix the repercussions of our חטאים! Please bring back the purity and kedushah to the world that I have abolished through my “mistakes”! We need to feel remorseful! How can we just feel like saying “oops”?!

In the זכות of the clarification of our אמונה in the מצוות may we all be זוכה a true סליחה וכפרה and ברכות עד בלי די!

Sunday, September 14, 2014

[DRASHOS] Ki savo

V'anisa v'amarta. Rashi saus bkol ram.

Strange sifri. Mikan amru that at first those that could would say and the others, someone read for them...
How is this mikan amru?

Chanukas hatorah connects this Rashi with the next - arami oived avi - by asking how can one raise his voice - isnt that a display of k'tanei amunah? He answers with the next rashi tgat lavan thought to destroy... Since we are mentioning Hashem's knowledge of a person's thoughts its obvious we're not raising our voices due to lack of emunah.

Id like to offer another answer. Only by tefilah is it an issue. But when we praise Hashem, like the ramban says the institution of batei knesios is to publicly announce 'briosecha anachnu'!

Based on this perhaps we can say that here the kol ram is me'akev. So the sifri says mikan amru - since it must be aloud, one who could say it
Aloud would but if he
Couldn't, someone who can say it loud had to read for him even if the person was able to read. The loud proclamation had to be.

May Hashem give us a lot to praise him for very loudly



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Posted By Dovi milstein to DRASHOS at 9/14/2014 03:13:00 PM

Saturday, September 13, 2014

[DRASHOS] Ki savo

Tachas asher lo avadta...  Meirov kol.  Rashi b'od shehayah lachem kol tov.
What happened to the ROV?

The Meshech chochma splits the passuk to read tachas asher lo avadta es H'. The cause of which was b'simcha... Meirov kol. People got their joy from a lot of material pleasure. Truthfully Hashem wants us to be b'simcha but with the midah of hasameiach b'chelko as the beg.  of the parsha says v'samachta bchohatov asher nassan H' l'cha...

We must note the language here used is the same in the discussion of yakov and eisav.  Yesh li rov or kol. When one is focused on material they get caught into thinking how much. And usually it is how much of my goal did i reach. - at best, one would say alit of my dreams and wishes. But only someone who recognizes what he has as a gift from Hashem can say yesh li kol.

Perhaps thats pshatt in Rashi. Since people were getting their joy only meirov kol when Truthfully they had KOL TOV!

Now as we come to the year's close though there were great tzaros and we had to feel our brother's pain, we see that when we take stock we have to thank hashem for what He was nosein l'cha ul'beisecha.
Lets finish the year with avodas Hashem b'simcha miKOL Tov!



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Posted By Dovi milstein to DRASHOS at 9/13/2014 11:04:00 PM

Sunday, September 7, 2014

[DRASHOS] Ki seitzei

Gra b'ish.  Death for Cheit -  shogeg?
When taken to gallows charatah from fear naseh shgagos. Now b'ish only chet shogeg is left...

Ki seitzei lamilchama balei drush say war on yetzer.  But this is peleh! War with yetzer is milchemes mitzvah and chiyuv!  Not milchemes r'shus!?

Answer based on pituchei chosam ohr hachaim & more...
Already passed did teshuvah. Vnusan Hbyadecha.  Renew the war as reshus renewed charata & regret for yhe sake of shavisa shivYo! That the sattan took captive from YOU!  all the ma'alos that you lost out besides for actual sin capture back with teshuvah b'ahavah
I



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Posted By Dovi milstein to DRASHOS at 9/07/2014 09:22:00 PM

Saturday, September 6, 2014

[DRASHOS] Ki seitzei

21.22 gra



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Posted By Dovi milstein to DRASHOS at 9/06/2014 11:50:00 PM

Saturday, August 30, 2014

[DRASHOS] Shoftim

As the beginning of the parsha starts b'lashon yachid, the chida explains that each individual must appoint shoftim and shotrim for all his body's 'gateways' to the world. Some say it is the senses others say the openings - eyes ears mouth and nose. I heard from Rabbi Zucker אלול is roshei teivos אחת למעלה ושבע למטה - the mind that is above the body must overcome the seven below.

Later - 20.1 - when you go to war and see the horses, chariots, and עם רב ממך dont fear them... The balei drush say this hints to the war of the yetzer hara.  Two psukim later the kohein warns 'don't be soft hearted, don't fear, don't tremble and dont feel broken' . These total seven warnings!

Id like to suggest the first three are actual enemies - the 3 cardinal midos and sins קנאה תאוה וכבוד the hose is gavah. Rechev is tavah (pituchei chisum says ut is the shaidah - lilis) and am rav mimcha is kinah - the many that the others have.

The latter four are not real. They are the psychological warfare. Dont be scared or broken hearted etc. The satan may excite us or bring us to despair.

Another hint of אלול is לולא האמנתי 'if only or hal'vai'. We have to use achas lmalah our 'hech'reh musagim' against the sheva l'mattah.
If the satan can appetize us with our imagination we must appetize our minds as well by reading some mussar that offers loftiness. One l'malah can overpower the lmatah even if its outnumbered 7 to 1. Perhaps just a little daily exposure to lofty mussar (2 minutes a day after mariv?) can overthrow all the lowly exposure weve had a whole day.



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Posted By Dovi milstein to DRASHOS at 8/30/2014 09:11:00 PM

[DRASHOS] Shoftim

Though we learn about appointing a king in this parshah which is somewhat optional, the mandatory appointment of shoftim and shotrim - law enforcement - raises a feeling of despair. How low are we? We're so shallow we can only be trusted to listen to the laws of the Creator out of fear from the shotrim?

On a similar note -
V'chol ha'am yishm'u v'yirau vlo yizidun od.

What is the necessity for the word v'yirau? It would suffice to say that everyone will hear about the death of the zaken mamreh and they wont follow suit. Of course they will fear! Why bother mentioning it?

Perhaps there something special even about the simple fear of punishment.

The Rambam hilchos yom tov 6.21 states a requirement for every community to appoint shotrim to oversee the parks and gardens on yom tov so men and women wont come mingle and sin. The same halacha is brought in shulchan aruch  O.C. 529.4. However the mechaber ends off by saying 'and they will all be holy'. - Holy? People who would have mingled and sinned if not for their Rabbi showing up at their simchah, are called HOLY???

YES.

Using external devices to keep ourselves in check is called being Holy! We are restraining ourselves instead of callously following our instinctive desires with no regard for the Law. Using tactics to nake ourselves too embarrassed to sin is HOLY! Whether its web-chaver, a rav who sees you often enough to notice a slip or even living in a community whose standards would keep you in check to avoid standing out, - the bottom line is that there is enough awareness and guilt that these things will help us. This is Holy.

There are others in the world who instead of using shame to restrain themselves they go so far to promote 'pride' in their wrong ways!

We ARE holy. Ashrei ha'am shekacha lo.



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Posted By Dovi milstein to DRASHOS at 8/30/2014 07:47:00 PM

Monday, August 18, 2014

Sunday, July 20, 2014

[DRASHOS] Tazriah draft

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

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Posted By Dovi milstein to DRASHOS at 7/20/2014 09:04:00 AM

[DRASHOS] 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'?

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Posted By KH to DRASHOS at 7/20/2014 09:03:00 AM

[DRASHOS] 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.

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Posted By KH to DRASHOS at 7/20/2014 09:03:00 AM

[DRASHOS] 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

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Posted By Dovi milstein to DRASHOS at 7/20/2014 09:02:00 AM

[DRASHOS] 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

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Posted By Dovi milstein to DRASHOS at 7/20/2014 09:02:00 AM

[DRASHOS] 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.

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Posted By Dovi milstein to DRASHOS at 7/20/2014 09:02:00 AM

[DRASHOS] 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 -

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Posted By Dovi milstein to DRASHOS at 7/20/2014 09:01:00 AM

Thursday, July 17, 2014

[DRASHOS] 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.

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Posted By Dovi milstein to DRASHOS at 7/17/2014 12:11:00 PM

Monday, June 23, 2014

[Tinsights.....Torah insights] 6/23/2014 09:33:00 AM

When one has fallen too low to climb up, a difficult but elevating opportunity arises. A huge leap... to the sky.

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Posted By Ploni to Tinsights.....Torah insights at 6/23/2014 09:33:00 AM

Tuesday, June 3, 2014

[DRASHOS] shavuos

 

 

 

 

Shavuos drashah of 5773

 

The sefer Minhag Yisroel Torah brings from Yismach Yisroel a minhag for the Rav not to darshan ‘Torah’ on the first night of shavuos to show that derech eretz kadmah LaTorah.

So we will speak about derech eretz.

Its quite a statement to say derech eretz  Kadmah LaTorah.
We say on Pesach,  ilu kirvanu lifnei har sinai vlo nusan lanu es haTorah, Dayenu. R Yeruchom & others explain, that for us to reach a status of being READY to accept the Torah is a tremendous accomplishment of its own! In spirituality we say only a keli malei is machzik - how full of ma’alos we were just to be a receptacle for Torah!

The preparation for mattan Torah seems like derech eretz. (see also medrash shmuel avos 2.2 – “talmud Torah im derech eretz”  Refers to peace & brotherliness with others. (This works well with the well known pre-requisite of vayichan shum Yisrael.) R’ Yeruchom though points out that on the other hand we know that “ reishis chochma Yiras Hashem”?

However the two are not really different. As a matter of fact from b.k. 92a its clear that Avraham’s claim  of “rak ki ein yiras elokim bamakom hazeh” - was in response to Avimelech’s asking about Sarah - which Rashi calls a lack of Derech Eretz.

What’s the connection between Derech eretz  & Yirah?

The simplest form of Yirah is recognition of limits. That I am not free to do anything I feel like. That same self restriction or discipline can be on a non religious level as well - derech eretz, or on a more lofty and spiritual level - yiras elokim.

Minhag Yisroel Torah brings from the  Birkei Yosef that when Haman blasphemed the Jews to Achashveirosh, he also said "they set up assavim (grass in shuls) on shavuos....". What’s the lashon hara about that???

I’d like to say the title derech eretz  means that even on a non-religous or spiritual level, just simply “eretz”, - which seems hefker & without restriction, also must have a derech. A road that has definition, limitations, guidelines & a goal. Even before Torah & religion, the simple world around us needs some form & guidelines with boundaries & a starting point and destination. The world must be recognized Not as a hefker velt even from a non religious perspective. Eretz has a Derech, & it is possible to be “off the derech” of derech eretz totally unrelated to religious requirements .

Achashveirosh wanted to show the Jews that even the material world can be enjoyed & used without limitation & with no purpose. (This was to show that not necessarily is there another world of eden.)

Haman looked at the Jews who take the most hefker disorderly, unlimited natural product of eretz - assavim - wild grasses - (he didn’t say flowers) & place them near the Torah on Shavuos showing that all of nature has guidelines & requires discipline in their use and a purpose! Can there be a greater antithesis to the ideas of Achashveirosh!?

Beyond derech eretz  KADMAH laTorah... There is also the Torahs specific guidelines how to use the world on an elevated plain. That is the Lachem of shavuos - how Moshe Rabeinu debated with the angels for the Torah.

Let us use the lachem of Shavuos properly.

 

The Yesod Vshoresh HoAvodah intsructs very strongly that when we sleep & eat on shavuos it shouldn’t be regular. Rather full of Joy & thankfulness to Hashem. Don’t allow the eretz of the 2 days of Shavuos to be hefker. it should at least be with discipline, guidelines, - on a derech. And perhaps even elevated - to a means of ahavas Hashem.



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Posted By Dovi milstein to DRASHOS at 6/03/2014 03:33:00 PM

Wednesday, May 28, 2014

[Tinsights.....Torah insights] 5/28/2014 01:36:00 PM

When one falls beyond the ability to climb back up, a great, challenging yet elevating opportunity is presented. Elevators are great. Grab one.

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Posted By Ploni to Tinsights.....Torah insights at 5/28/2014 01:36:00 PM

Tuesday, May 27, 2014

[Tinsights.....Torah insights] 5/27/2014 08:57:00 PM

Humility is the greatest proof of one's awareness, or lack thereof of G-D.

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Posted By Ploni to Tinsights.....Torah insights at 5/27/2014 08:57:00 PM

Friday, May 23, 2014

[Tinsights.....Torah insights] 5/23/2014 10:42:00 AM

The smaller we make the I, the more H' will shine.

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Posted By Ploni to Tinsights.....Torah insights at 5/23/2014 10:42:00 AM

Monday, May 19, 2014

[Tinsights.....Torah insights] 5/19/2014 08:20:00 PM

At times glory means to fight & win, yet at atimes it may be more glorious to give in.

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Posted By Ploni to Tinsights.....Torah insights at 5/19/2014 08:20:00 PM

[Tinsights.....Torah insights] 5/19/2014 04:57:00 PM

The Sun's a lot brighter than just a silver ligning, but we can't see it until we erase our cloudy vision.

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Posted By Ploni to Tinsights.....Torah insights at 5/19/2014 04:57:00 PM

Sunday, May 18, 2014

[DRASHOS] Avos 3.4

-----Original Message-----

From: dovmil@gmail.com
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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.

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Posted By Dovi milstein to DRASHOS at 5/18/2014 03:18:00 PM

Tuesday, May 13, 2014

[DRASHOS] 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.

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Posted By KH to DRASHOS at 5/13/2014 10:28:00 PM

Monday, May 12, 2014

[Tinsights.....Torah insights] 5/12/2014 11:31:00 PM

The faults we find in others may be great mirror into ourselves.

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Posted By Ploni to Tinsights.....Torah insights at 5/12/2014 11:31:00 PM

[Tinsights.....Torah insights] 5/12/2014 11:31:00 PM

It is quite common for one to preach exactly what in himself needs practice.

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Posted By Ploni to Tinsights.....Torah insights at 5/12/2014 11:31:00 PM

Sunday, May 11, 2014

[Tinsights.....Torah insights] 5/11/2014 04:48:00 PM

Some people count their years. Others MAKE them COUNT.

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Posted By Ploni to Tinsights.....Torah insights at 5/11/2014 04:48:00 PM

[DRASHOS] 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!

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Posted By Dovi milstein to DRASHOS at 5/11/2014 01:32:00 PM

[Tinsights.....Torah insights] 5/11/2014 09:42:00 AM

A U-Turn is a simple maneuver, unless it admits to a mistake in direction. Then its remarkable.

--
Posted By Ploni to Tinsights.....Torah insights at 5/11/2014 09:42:00 AM

[DRASHOS] 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.

--
Posted By Dovi milstein to DRASHOS at 5/11/2014 12:23:00 AM

Saturday, May 10, 2014

[DRASHOS] 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

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Posted By Dovi milstein to DRASHOS at 5/10/2014 09:57:00 PM

Friday, April 4, 2014

[Tinsights.....Torah insights] 4/04/2014 12:12:00 PM

There are signs to IMPROVE, signs to CHANGE, & sometimes a sign to totally RENEW. They are worlds apart. Read the signs.

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Posted By Ploni to Tinsights.....Torah insights at 4/04/2014 12:12:00 PM

Wednesday, March 26, 2014

[Tinsights.....Torah insights] 3/26/2014 06:02:00 PM

Raising the bar, will make you jump - & come back down. But gradually raising the floor will keep you high & steady.

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Posted By Ploni to Tinsights.....Torah insights at 3/26/2014 06:02:00 PM

Thursday, March 6, 2014

[Tinsights.....Torah insights] 3/06/2014 04:55:00 PM

A Giver who lacks a Recepient, is more at loss than a Recepient who lacks a Giver.

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Posted By Ploni to Tinsights.....Torah insights at 3/06/2014 04:55:00 PM

Thursday, January 9, 2014

[Tinsights.....Torah insights] 1/09/2014 03:39:00 PM

NO - ONE, can properly withstand the trials of life without sharing & discussing with friends.

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Posted By Ploni to Tinsights.....Torah insights at 1/09/2014 03:39:00 PM

[Tinsights.....Torah insights] 1/09/2014 03:36:00 PM

NO - ONE, can properly withstand the trials of life without sharing & discussing with freinds.

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Posted By Ploni to Tinsights.....Torah insights at 1/09/2014 03:36:00 PM

[Tinsights.....Torah insights] 1/09/2014 03:31:00 PM

To sacrifice the present for the future, is an act of spirit, it transcends time.

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Posted By Ploni to Tinsights.....Torah insights at 1/09/2014 03:31:00 PM

Saturday, January 4, 2014

[DRASHOS] Bo

R gedaliah Schor brings a Rashba in menachos who asks how the yidden could've had the mitzvah of tefilin if the other two parshios come up in the Torah only in sefer devarim & the 4 parshiyos are 'm'akvin zeh es zeh'!
the ohr gedaliah says that perhaps these parshios were independant of the Torah - they were created
specifically for tefilin & then put in the Torah.

We see from here that instead of using the Torah for parshios tefilin, in a certain way Tefilin preceded the Torah. & the parshios of tefilin became part of the Torah!
This is not surprising, as specifically the parshah described in bo says L'maan tehiyeh Toras Hashem b'ficha. - the tefilin are here to produce Torah!

We see a tremendous lesson here. Torah is so lofty, a human body can't attain it! - we need the kedushah of tefilin to prepare our bodies to be fitting for Torah!

Now although our bodies need not be involved for torah study, & it can be learned in our mind, we see that the madreigah of - b'ficha - torah in your mouth - requires preparation.

Spoken words of Torah are on an entirely different level. Torah is primarily a mitzvah she'll dibur - vdibarta bam.... Hevel pihem...

in a world of online shiurim and divrei torah on the radio, which is wonderful and they should be used more and more, this should arouse awareness of our lack of spoken words of Torah. It is a specific challenge for our bodies to speak divrei torah. May we all pay attention to reach that level and be zoche to 'ki l'chaim heim l'motzi'eim'.

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Posted By KH to DRASHOS at 1/04/2014 06:55:00 PM

[DRASHOS] Bo

arbeh choshech & makkas b'choros all involved darkness.
Choshech is perhaps the least fathomable of all the makkos, & i'm not coming to to make it any more understandable. But just to share an insight.

Medrash rabbah asks where did this choshech come from. One answers m'l'maalah from Hashem's surroundings. The other shitah says from gehinom.

nesivos shalom asks bishlomoh from gehinom we can imagine darkness, - but around Hashem its all LIGHT - ohr! how can darkness come from there?

he says we see from here that what for some is complete light for others can be darkness.

The vilna gaon says that (some kind of) darkness is really such blinding light that it is dark!

Gemara shabbos regarding the menorah tosafos brings medrash that all 40 yrs in midbar the Jews could see in the dark & even behind walls & in boxes etc.

its somewhat childish to assume a light shined wherever they looked.... There existed a constant ohr that for those who wished to avoid it & sleep etc. It was dark & those that needed saw perfectly.

We may say that the locust created a typical darkness of absecence of light. - they blocked the sunlight & blocked the view of the earth.
Choshech was a 'borei choshech' a creation of darkness that was light for some & dark for others.

Makkas bechoros - cherev - zu gilui shechina. Ani v'lo malach. Such a revelation of ohr that it killed the evil leadership of the land.

The slonimer says the word n'tey yadcha refers to reaching to the heights to bring down the choshech.

The siman in shulchan aruch that deals with what we call ois bris kodesh is 240 - RaM - lofty. What by goyim is low & choshech for us is holy. I passed a shul 'zera kodesh' but couldn't tel certain people what it means. We say that zera is 'meor einav shel adam' - & one who abuses it loses his clarity of sight.

The difference between ohr & choshech is if the material is just materilistic it is choshech. (All of existance just by its physical state shades Hashem's presence. its harder to be aware of Hashem's presence in front of something we see, than in the sky.) but when any matter is used for a good purpose it an ohr is present - you can see the meaning and spirituality & Hashem's existance.

That is the difference between the most purposeful substance & its hashchasah.

May we use all of olam hazeh enfused with meaning & purpose & may we live our life filled with layihudim husah oirah v'simcha

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Posted By KH to DRASHOS at 1/04/2014 06:20:00 PM