Thursday, December 23, 2010
Wednesday, December 8, 2010
[KollelH blog] Chanukah
The Rambam (hilchos chanukah ) writes that the mitzvah of Chanukah is a 'Mitzvah chavivah ad meod' a commandment which is cherished to the extreme. This is quite a statement from one who is so famous for being anti-extremist!
What is it about Chanukah that is so much more cherishable than other mitzvos? Personally, I love Pesach & Sukkos with their great festive spirit, a lot more than the mundane feeling of the Chanukah workday!
If this strikes a familiar chord amongst the readers, I guess we can all use a better understanding of what Chanukah is all about.
The R'Y' MiLunil (a contemporary of the Rambam) says an amazing chiddush regarding Chanukah (see shabbos 21a). - Even if NOT for the miracle of the lights, we would have an eight day holiday to celebrate & thank Hashem for the victory over the Greeks! The miracle of Chanukah was so great it even tops our victory over Egypt! Pharoah oppressed us with physical & emotional hardship. Haman wanted us dead. But the Greeks were set on decimating our spirituality, and overcoming them was the greatest salvation ever!
The sefer Seder Hayom (the earliest source for 'modeh ani') writes a short prayer to be said before lighting the menorah. It is a proclamation of joy mixed with humbleness regarding the great gifted opportunity that we have, to do G-D's will. Although this would be appropriate before any mitzvah, hadlakas neiros is the mitzvah of choice for this prayer.
Chanukah is the one Yom Tov that was created by, and is dedicated as an expression of our passion for Torah & Mitzvos. The wars and subsequent victory was not a strategic move to protect our freedom or lives, but an anxious, illogical, passion-driven offensive to keep the object of our love. - Torah & Mitzvos.
Someone who does not feel like he's doing favors for G-D, but rather privileged to be close enough to G-d to fulfil his commandments, can properly understand the simchah of Chanukah.
Those of us (myself included) who still need the doughnuts and gifts to lift their spirits, are sorrowfully unaware of the awesome treasure they're sitting on. Let us use the remaining time of this spiritual holiday to think about the almost unthinkable; what if the Greeks would have been successful? It's unimaginable - The world at large, and ourselves specifically, without Torah and Mitzvos!?
What would we look like if we would believe that 'ein lanu chelek b'Elokei Yisrael' - we have no connection to G-D? It is well known that a Jew living without Torah would be worse than the lowest of the gentiles. The unfulfilled potential greatness within him would lead him ti the greatest of evils!
On the other hand, how lofty is the life of the simplest Jew who keeps Torah and Mitzvos! How charity and kindness and actually talking to G-D three times a day is STANDARD! We relate to the Master of the world in our eating, drinking, business and social life, and even through the halacos of using the facilities! How enriched we are that even the most minuscule parts of our lives bond us with the Infinite Creator and eternity!
Chanukah is truly the Yom Tov to express and realize 'Ashreinu mah tov chelkainu'! Chavivah ad meod!
Let us focus on the thankful words we say every day "Baruch Elokeinu shebaranu l'chvodo, v'hidilanu min hatoim v'chayei olam nota b'socheinu" !
Ah freilichin lichtigeh Chanukah!
--
Posted By KH to KollelH blog at 12/09/2010 12:03:00 AM
What is it about Chanukah that is so much more cherishable than other mitzvos? Personally, I love Pesach & Sukkos with their great festive spirit, a lot more than the mundane feeling of the Chanukah workday!
If this strikes a familiar chord amongst the readers, I guess we can all use a better understanding of what Chanukah is all about.
The R'Y' MiLunil (a contemporary of the Rambam) says an amazing chiddush regarding Chanukah (see shabbos 21a). - Even if NOT for the miracle of the lights, we would have an eight day holiday to celebrate & thank Hashem for the victory over the Greeks! The miracle of Chanukah was so great it even tops our victory over Egypt! Pharoah oppressed us with physical & emotional hardship. Haman wanted us dead. But the Greeks were set on decimating our spirituality, and overcoming them was the greatest salvation ever!
The sefer Seder Hayom (the earliest source for 'modeh ani') writes a short prayer to be said before lighting the menorah. It is a proclamation of joy mixed with humbleness regarding the great gifted opportunity that we have, to do G-D's will. Although this would be appropriate before any mitzvah, hadlakas neiros is the mitzvah of choice for this prayer.
Chanukah is the one Yom Tov that was created by, and is dedicated as an expression of our passion for Torah & Mitzvos. The wars and subsequent victory was not a strategic move to protect our freedom or lives, but an anxious, illogical, passion-driven offensive to keep the object of our love. - Torah & Mitzvos.
Someone who does not feel like he's doing favors for G-D, but rather privileged to be close enough to G-d to fulfil his commandments, can properly understand the simchah of Chanukah.
Those of us (myself included) who still need the doughnuts and gifts to lift their spirits, are sorrowfully unaware of the awesome treasure they're sitting on. Let us use the remaining time of this spiritual holiday to think about the almost unthinkable; what if the Greeks would have been successful? It's unimaginable - The world at large, and ourselves specifically, without Torah and Mitzvos!?
What would we look like if we would believe that 'ein lanu chelek b'Elokei Yisrael' - we have no connection to G-D? It is well known that a Jew living without Torah would be worse than the lowest of the gentiles. The unfulfilled potential greatness within him would lead him ti the greatest of evils!
On the other hand, how lofty is the life of the simplest Jew who keeps Torah and Mitzvos! How charity and kindness and actually talking to G-D three times a day is STANDARD! We relate to the Master of the world in our eating, drinking, business and social life, and even through the halacos of using the facilities! How enriched we are that even the most minuscule parts of our lives bond us with the Infinite Creator and eternity!
Chanukah is truly the Yom Tov to express and realize 'Ashreinu mah tov chelkainu'! Chavivah ad meod!
Let us focus on the thankful words we say every day "Baruch Elokeinu shebaranu l'chvodo, v'hidilanu min hatoim v'chayei olam nota b'socheinu" !
Ah freilichin lichtigeh Chanukah!
--
Posted By KH to KollelH blog at 12/09/2010 12:03:00 AM
Sunday, November 28, 2010
[KollelH blog] VaYeishev
Parshas VaYeishev is noted as a parshah of challenges and hardship. As a matter of fact, the Balei Tosafos point out that all but eight of the 112 p'sukim therein, begin with the letters 'וי' - 'woe' . (Perhaps the eight are hinting to the 8 days of Chanukah a truly happy and light eight days in the middle of the dark and cumbersome winter.) This, as Rashi mentions in the beginning of the parshah, was a response to Yaakov's quest to settle in calm peacefulness in Eretz Yisrael. בקש יעקב לישב בשלוה, קפץ עליו רגזו של יוסף .
The discussion of Tzaddik v'ra lo deserves a lot more attention than a short D'var Torah email permits. However, I'd like to share a question that came to mind while reading the Rashi.
David HaMelech, in Tehillim writes the well known words of אחת שאלתי - "One thing I ask of G-D, that is what I seek. To settle in the house of G-D all the days of my life." David seems to use the same terminology as Yaakov אבקש שבתי בבית ה . Certainly Yaakov's desire for settling peacefully was not to recline on a beach chair with a soft drink! He surely would use the calm to continue his study of Torah and avodas Hashem. So why did David not receive the same response that Yaakov got?
The answer, I believe can be learned from the careful language of the Rambam [hilchos teshuvah 9.1 and further]. The Rambam tells us that the reward for mitzvos and punishment for aveiros are not paid in this world. All the world's greatest pleasures could not add up to appropriately pay for even a single mitzvah that was properly fulfilled l'shmah. "If so," asks the Rambam, "why do we find so many p'sukim in the Torah promising material good for those who follow G-D's command?" The Rambam answers that this is not payment or reward at all. Rather G-D assures those people who are sincerely dedicated to His Torah, that He will assist them in fulfilling its commandments by removing the worldly problems that deter him. All the blessings of health, wealth, and peace are in actuality just preventatives from being disturbed from Hashem's avodah.
David HaMelech, with the many wars he fought, and the kingdom he ruled, was constantly disturbed from the level of avodas Hashem he felt he could attain (see Radak on the pasuk above). Therefore it was not wrong to ask or seek peace and harmony to provide him with the opportunity to serve Hashem better.
Yaakov on the other hand, had risen to a much greater level of avodah. There are many medrashim that describe Yaakov's stay with Lavan in great detail. He was constantly studying Torah, day and night even while working as the sheppard of Lavan's flock. He would be awake at night learning Torah and chasing sleep from his eyes while guarding the cattle as well.
Yaakov was steeped in Torah regardless of his environment! Yaakov was able to serve Hashem in the most dire circumstances, - (even living by his in-laws!). He did not need the worldly blessings of peace and tranquility in order to serve Hashem! Therefore that seemingly innocently small pleasure would not be considered assisting his avodah, rather it would be deemed as payment for his mitzvos. Although Yaakov had many z'chusim to bank on, היום לעשותם today is for doing, and only ומחר לקבל שכרם - tommorow is for reward. Only Shabbos, which is מעין עולם הבא - is a day which is available for extra pleasures even without the intent of assisting in our avodah. It is a taste of 'reward'.
In truth, so long as sin and evil exist in the world, Hashem's presence in this world cannot be referred to as 'settled'. אין הכיסא שלם - until Amalek is gone and the entire world recognizes and accepts Hashem's reign. A true tzaddik who is attached to Hashem and His ways, can appreciate following the ways of G-D and not feeling settled peacefully in olam hazeh. For the rest of us, we can at least learn from here not to be terribly anxious for the material pleasures that are beckoning to us, even though they may be halachically permissible.
May we all merit seeing, and fully rejoicing on, the day of .... והיה ה' למלך !
--
Posted By KH to KollelH blog at 11/29/2010 01:03:00 AM
The discussion of Tzaddik v'ra lo deserves a lot more attention than a short D'var Torah email permits. However, I'd like to share a question that came to mind while reading the Rashi.
David HaMelech, in Tehillim writes the well known words of אחת שאלתי - "One thing I ask of G-D, that is what I seek. To settle in the house of G-D all the days of my life." David seems to use the same terminology as Yaakov אבקש שבתי בבית ה . Certainly Yaakov's desire for settling peacefully was not to recline on a beach chair with a soft drink! He surely would use the calm to continue his study of Torah and avodas Hashem. So why did David not receive the same response that Yaakov got?
The answer, I believe can be learned from the careful language of the Rambam [hilchos teshuvah 9.1 and further]. The Rambam tells us that the reward for mitzvos and punishment for aveiros are not paid in this world. All the world's greatest pleasures could not add up to appropriately pay for even a single mitzvah that was properly fulfilled l'shmah. "If so," asks the Rambam, "why do we find so many p'sukim in the Torah promising material good for those who follow G-D's command?" The Rambam answers that this is not payment or reward at all. Rather G-D assures those people who are sincerely dedicated to His Torah, that He will assist them in fulfilling its commandments by removing the worldly problems that deter him. All the blessings of health, wealth, and peace are in actuality just preventatives from being disturbed from Hashem's avodah.
David HaMelech, with the many wars he fought, and the kingdom he ruled, was constantly disturbed from the level of avodas Hashem he felt he could attain (see Radak on the pasuk above). Therefore it was not wrong to ask or seek peace and harmony to provide him with the opportunity to serve Hashem better.
Yaakov on the other hand, had risen to a much greater level of avodah. There are many medrashim that describe Yaakov's stay with Lavan in great detail. He was constantly studying Torah, day and night even while working as the sheppard of Lavan's flock. He would be awake at night learning Torah and chasing sleep from his eyes while guarding the cattle as well.
Yaakov was steeped in Torah regardless of his environment! Yaakov was able to serve Hashem in the most dire circumstances, - (even living by his in-laws!). He did not need the worldly blessings of peace and tranquility in order to serve Hashem! Therefore that seemingly innocently small pleasure would not be considered assisting his avodah, rather it would be deemed as payment for his mitzvos. Although Yaakov had many z'chusim to bank on, היום לעשותם today is for doing, and only ומחר לקבל שכרם - tommorow is for reward. Only Shabbos, which is מעין עולם הבא - is a day which is available for extra pleasures even without the intent of assisting in our avodah. It is a taste of 'reward'.
In truth, so long as sin and evil exist in the world, Hashem's presence in this world cannot be referred to as 'settled'. אין הכיסא שלם - until Amalek is gone and the entire world recognizes and accepts Hashem's reign. A true tzaddik who is attached to Hashem and His ways, can appreciate following the ways of G-D and not feeling settled peacefully in olam hazeh. For the rest of us, we can at least learn from here not to be terribly anxious for the material pleasures that are beckoning to us, even though they may be halachically permissible.
May we all merit seeing, and fully rejoicing on, the day of .... והיה ה' למלך !
--
Posted By KH to KollelH blog at 11/29/2010 01:03:00 AM
Friday, November 19, 2010
[KollelH blog] VaYishlach
This week's parshah tells the culmination of a story of almost 100 years in the making. The two people who would shape the history of the world and who are still symbolic of Good & Evil to this day are about to meet for the first time in thirty four years. The great showdown would define the future of their descendants forever. The momentous event unfolds quite dramatically as Yaakov sends forth messengers with an impressive gift to Eisav, then prays, and, as he prepares his camp for war, engages in a scuffle with Eisav's Angel.
The actual meeting of the two is also described with dramatic detail as Yaakov and his family humbly bowed and Eisav rushed forward to either kiss or bite his younger brother's neck.
What followed, though, was a curiously insignificant 'opening lines' for such a huge build-up.
Eisav asked, מי אלה לך - "Who are all these (people that are associated) to you?"
Yaakov responds, הילדים אשר חנן אלקים את עבדך - "The children that G-D has graced your servant with."
"What is your association with the whole group of messengers that I encountered?"
"To find favor in the eyes of my master."
''יש לי רב - I have plenty. Keep what is yours.".....
"Please take it, כי חנני אלקים וכי יש לי כל - because Hashem has graced me and I have everything."
How can such a simple question be the first thing Eisav, the murderous enemy, can ask? After all these years all he wanted to know was the relationship between Yaakov and the rest of his group? One would assume that it was self evident that the people with Yaakov were his family! Surely, there must have been a deeper intent to the above discussion.
In Yaakov's Tefillah previous to the meeting, he states his concern of " קטנתי מכל החסדים - I have become small from all the kindness that Hashem has done for me." How can Yaakov believe that his family and small fortune were not well deserved?
The Kli Yakar, as well as many others, note the difference between Yaakov's content claim of "I have EVERYTHING" and Eisav's claim of "I have ALOT" which still left him with an appetite to have some more.
What was it that caused Yaakov to have such an amazingly satisfied feeling of 'having it all' while his brother who had much more than him still felt lacking?
The Tana D'vei Eliyahu (zuta 3.19) presents a little background to the meeting of Yaakov and Eisav that will help us understand their discussion better.
Though not quite understandable to us, (I think) Yaakov and Eisav struck a deal already in their mother's womb. The world of spirituality and olam habah would be for Yaakov and the world of materialism and olam hazeh would be Eisav's. The deal was 'signed off' at the time they exchanged the lentil beans and the b'chorah. This would mean that Yaakov would have no 'rights' to the materialistic pleasures of this world. His rights to olam hazeh would be only to the extent of survival and whatever is needed for Torah and Mitzvos. Eisav, on the other hand, gained full rights to all the worldly pleasures available, but relinquished his rights to olam habah.
Eisav's entire intent on the destruction of Yaakov was to regain his stand in olam hazeh which Yaakov stole from him at the time of the brachos. Thus, as much wealth as Eisav could amass, his rights allowed for more and he felt very deserving of it as well. On the other hand, Yaakov had no rights to the pleasures of olam hazeh at all! Therefore, anything more than the bare minimum needed for his existence was a gracious undeserved blessing from above. So long as a Jew has his life, food, clothing to wear, and enough money to fulfill the commandments, he truthfully 'HAS IT ALL'. Anything more is extraneous; a luxurious blessing from G-D.
When Eisav saw the numerous women and small fortune that that were with Yaakov, the 34 year old claim that he had against Yaakov finally was expressed! "How are all these yours?! What right do you have to the world of wealth and numerous wives and family?! This is MY world!"
Yaakov responded, "You're right. These are not 'mine' by rights. They're all an extra gracious gift from G-D. Please accept my gift to you as I already have all that I deserve.
Eisav could not have that same level of contentment. He had rights to more and, though he had alot, he certainly did not feel he had it all.
This explains the unquenchable thirst the nations have to continuously advance in wordly matters and desires without any contentment or end in sight. They can never feel they 'have it all' so long as there is more to get.
Perhaps, this may offer a practical (see Rashi that Dinah's capture was a punishment for Yaakov's hiding her from a prospective marriage with Eisav) cause for Dinah's capture as she was the only one 'absent' for this important lesson! She felt the need to see what the neighboring women had to offer and so she was taken wooed into staying with Shechem when he promised her that she will have it 'all'. (see Rashi )
This also explains why the brothers made a separate effort (pasuk 27) to loot the entire "city that had defiled their sister" after they had already killed all the men, only to leave much of the spoils behind a little while later. It was the whole city that they attributed to defiling her because it was 'all' that they had that attracted her in the first place. The brothers wanted to show Dinah 'all' the nations had to offer and, after a short time, it would be clear that we lack nothing.
We don't deserve olam hazeh. We don't have rights to olam hazeh. What we do have in the materialistic world is a gift.
We have it all. Gut Shabbos.
--
Posted By KH to KollelH blog at 11/19/2010 02:53:00 PM
The actual meeting of the two is also described with dramatic detail as Yaakov and his family humbly bowed and Eisav rushed forward to either kiss or bite his younger brother's neck.
What followed, though, was a curiously insignificant 'opening lines' for such a huge build-up.
Eisav asked, מי אלה לך - "Who are all these (people that are associated) to you?"
Yaakov responds, הילדים אשר חנן אלקים את עבדך - "The children that G-D has graced your servant with."
"What is your association with the whole group of messengers that I encountered?"
"To find favor in the eyes of my master."
''יש לי רב - I have plenty. Keep what is yours.".....
"Please take it, כי חנני אלקים וכי יש לי כל - because Hashem has graced me and I have everything."
How can such a simple question be the first thing Eisav, the murderous enemy, can ask? After all these years all he wanted to know was the relationship between Yaakov and the rest of his group? One would assume that it was self evident that the people with Yaakov were his family! Surely, there must have been a deeper intent to the above discussion.
In Yaakov's Tefillah previous to the meeting, he states his concern of " קטנתי מכל החסדים - I have become small from all the kindness that Hashem has done for me." How can Yaakov believe that his family and small fortune were not well deserved?
The Kli Yakar, as well as many others, note the difference between Yaakov's content claim of "I have EVERYTHING" and Eisav's claim of "I have ALOT" which still left him with an appetite to have some more.
What was it that caused Yaakov to have such an amazingly satisfied feeling of 'having it all' while his brother who had much more than him still felt lacking?
The Tana D'vei Eliyahu (zuta 3.19) presents a little background to the meeting of Yaakov and Eisav that will help us understand their discussion better.
Though not quite understandable to us, (I think) Yaakov and Eisav struck a deal already in their mother's womb. The world of spirituality and olam habah would be for Yaakov and the world of materialism and olam hazeh would be Eisav's. The deal was 'signed off' at the time they exchanged the lentil beans and the b'chorah. This would mean that Yaakov would have no 'rights' to the materialistic pleasures of this world. His rights to olam hazeh would be only to the extent of survival and whatever is needed for Torah and Mitzvos. Eisav, on the other hand, gained full rights to all the worldly pleasures available, but relinquished his rights to olam habah.
Eisav's entire intent on the destruction of Yaakov was to regain his stand in olam hazeh which Yaakov stole from him at the time of the brachos. Thus, as much wealth as Eisav could amass, his rights allowed for more and he felt very deserving of it as well. On the other hand, Yaakov had no rights to the pleasures of olam hazeh at all! Therefore, anything more than the bare minimum needed for his existence was a gracious undeserved blessing from above. So long as a Jew has his life, food, clothing to wear, and enough money to fulfill the commandments, he truthfully 'HAS IT ALL'. Anything more is extraneous; a luxurious blessing from G-D.
When Eisav saw the numerous women and small fortune that that were with Yaakov, the 34 year old claim that he had against Yaakov finally was expressed! "How are all these yours?! What right do you have to the world of wealth and numerous wives and family?! This is MY world!"
Yaakov responded, "You're right. These are not 'mine' by rights. They're all an extra gracious gift from G-D. Please accept my gift to you as I already have all that I deserve.
Eisav could not have that same level of contentment. He had rights to more and, though he had alot, he certainly did not feel he had it all.
This explains the unquenchable thirst the nations have to continuously advance in wordly matters and desires without any contentment or end in sight. They can never feel they 'have it all' so long as there is more to get.
Perhaps, this may offer a practical (see Rashi that Dinah's capture was a punishment for Yaakov's hiding her from a prospective marriage with Eisav) cause for Dinah's capture as she was the only one 'absent' for this important lesson! She felt the need to see what the neighboring women had to offer and so she was taken wooed into staying with Shechem when he promised her that she will have it 'all'. (see Rashi )
This also explains why the brothers made a separate effort (pasuk 27) to loot the entire "city that had defiled their sister" after they had already killed all the men, only to leave much of the spoils behind a little while later. It was the whole city that they attributed to defiling her because it was 'all' that they had that attracted her in the first place. The brothers wanted to show Dinah 'all' the nations had to offer and, after a short time, it would be clear that we lack nothing.
We don't deserve olam hazeh. We don't have rights to olam hazeh. What we do have in the materialistic world is a gift.
We have it all. Gut Shabbos.
--
Posted By KH to KollelH blog at 11/19/2010 02:53:00 PM
Monday, September 13, 2010
Fwd: [KollelH blog] Aseres Yimei Teshuvah
Chazal, in mesechta megillah (6a) and in a number of other places, praise even the simple unaccomplished Jew by comparing him to ………. a pomegranate. "Even the empty amongst them are filled with mitzvos like a pomegranate."
We may ask why if they are so full of mitzvos do we call them empty? Secondly, aren't there plenty of items in nature that are 'full' enough to represent someone who is full of mitzvos?
The mishnah in pirkei avos (3:17 in most prints) compares one who has many deeds but less wisdom to a tree of many roots and few branches. Come what may, the tree will stand strong. It always bothered me why ma'asim – deeds were looked upon as roots which are the beginning of the tree. Aren't ma'asim - the goal and end product - more similar to the fruit sprouting from the end of the branches?
Rabeinu Yonah asks another question. How is it possible to have more deeds than wisdom; it is only through the knowledge one has that he can perform the mitzvos at all ?!
Rabeinu Yonah presents a profound answer which he re-iterates in his sefer Sharei Teshuvah as well. The 'deeds' that were compared to roots in the mishnah above does not refer to the fulfillment of mitzvos or bringing one's learning to fruition in action. Rather it is referring to a person who is committed to act and do in accordance with his instructions regardless of what the forthcoming instructions may be. This commitment is reminiscent of Klal Yisrael's acceptance of the Torah with Na'aseh V'nishmah – 'we will do, let us just hear what'. This readiness itself grants one the merit of the performance even before the person has the knowledge of what to do! This potential energy waiting to explode in action can certainly be viewed as the root and base of the tree, which, together with the eventual knowledge, can finally produce beautiful fruit – the performance of the deeds themselves.
Perhaps this is the empty yet full Jew we mentioned above. The pomegranate is quite empty of the true flesh of fruit that other fruits contain. Its sweet edible part is only on its seeds - the part of the fruit which represents its potential. Even those Jews who were empty on a practical level, were full of readiness and potential, to do whatever they were taught.
I believe this is the intent of the 'simna milsa' we perform with the pomegranate on Rosh Hashanah eve. "May we increase in merit like the Pomegranate!" we exclaim. But how can this be done in one night and why specifically like a pomegranate? In this proclamation, we apply the secret of Na'aseh V'nishmah. On Rosh Hashanah and on the following days, we strive to fully commit ourselves to do whatever G-D dictates, similar to a soldier just waiting for orders. This commitment instantly gives us the many merits of all the actions yet to follow.
[For a reference to a pomegranate being the symbol of 'na'aseh', see Baal HaTurim parshas Tetzaveh 28:35.]
Let us proclaim "NA'ASEH!" and may we have the many merits needed for a wonderful sweet year!
G'mar Chasimah Tovah!
--
Posted By KH to KollelH blog at 9/13/2010 08:18:00 PM
Friday, August 27, 2010
Ki Savo
The 'Tochachah' , the word that is synonymous with speed reading ba'alei kora and hebrew expressions we're happy not knowing their true meaning.
However since it is the highlight of our parshah and it most definitely bears a message for us, I'll share two short points.
1) I am not sure of the source for referring to our parshah as the Tochachah, but you are welcome to judge the appropriateness of this name for yourself.
מוסר ה' בני אל תמאס, ואל תקץ בתוכחתו (mishlei 3.1) The Vilna Gaon explains the difference between the two expressions of admonishment as one - בתוכחתו through speech, and the other - מוסר through physical pain or discomfort. תוכחה is clear guidance. מוסר is restraining discipline.
Similarly, the מגיד מישרים explains the the different languages of distaste in this pasuk. תמאס refers to something which is disliked because of its own intrinsic nature. Whereas תקץ refers to a disliking for something which may intrinsically be pleasant but due to its abundant repetitiveness, one gets tired of it to the point of disgust. Therefore, Shlomoh hamelech tells us not to have an aversion to the physical and prohibitive nature of מוסר , and regarding the pleasant guiding words of תוכחה , we are told not to dislike them even though the Torah abounds with them throughout.
2) The Gemarah in Mesechta Brachos (5a) describes a great reward for someone who accepts יסוריםwith love. We all hope not to be the subject for this discussion. However we all have some יסורים so it is something to be aware of. The three responses to troubles we may have are as follows:
- Rejecting - which is expressed as anger. This is not accepting G-D's decree at all.
- Accepting - unhappily, but trusting that somehow it was for the good and it was well deserved.
- Accepting - happily, noticing the message G-D is trying to convey, and growing from the experience.
Let's try to get things right in the first place so we shouldn't need מוסר or תוכחה and may we all be blessed with a כתיבה וחתימה טובה!
This month's learning At Kollel Hashechunah has been sponsored
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Monday, August 23, 2010
Re: [KollelH blog] Ki Seitzay
WAR! That's what the 'bookends' of our parshah speak about. Though we don't like to judge books by their covers, the parshah's beginning with מלחמת רשות and ending with the מלחמת מצוה against Amalek, has a message for us regarding the rest of the parshah as well.
....וראית בשביה אשת יפת תואר וחשקת בה "And you will see amongst the captives a woman of nice appearance, and you will want her.... Chazal say that the words וחשקת בה teach us that even if the woman looks מכוערת- displeasing, if you want her, the halachos of the following p'sukim apply.
If so, asks the Ohr Hachaim, aren't the words אשת יפת תואר - a woman of nice appearance, superfluous? As long as the soldier would like her, he may take her, so why does the Torah mention the nice appearance?
Using some of Ohr Hachaim's lengthy answer but deviating somewhat, I would like to share an approach to the whole parshah with our readers.
The Ramban says that if the captive willingly accepts גרות , the rest of the halachos do not apply. She is accepted as any proselyte without any other conditions. The limitations set in the parshah only apply to the captive woman who unwillingly accepts her fate. Then, a very different procedure of גרות is required.
We find in other parshios commentators who write that when the Torah describes a nice physical appearance of someone, it is because they have attained some spiritual perfection which is expressed in their appearance.
According to the above, we can understand the parshah to be referring to two entirely different situations. Assuming the יפת תואר's inner beauty plays a role in the Torah's description here, we can say that she would accept the גרות wholeheartedly! She can then be married as a regular Jewish woman would. 'וחשקת בה' on the other hand, refers to a woman who lacks the aforementioned spirituality. She is only being מגיירת because of her plight. Only she requires the special process of גרות mentioned in the parshah.
Consequently, these two women may even be married to the same soldier, since the limitation of taking one and not two women ( בה- ולא בה וחברתה ) only applies to unwilling proselytes.
Rashi says our subject flows into the next two paragraphs in our parshah. This affirms our understanding that the soldier married both women, as the Torah describes a man who is married to two women, one who is אהובה - beloved, and the other שנואה - disliked. (see ba'al haturim that this refers to a recommended and unrecommended marriage) The parshah then ends with the ill-fated בן סורר ומורה . With the approach above we can safely assume that he was born to the unwilling מכוערת, who was taken as a result of וחשקת בה.
The question remains, why is the displeasing woman described as וחשקת בה? The Malbim says the term חשק refers to a new appreciation for something that was not naturally or originally desired. It is a desire that one creates and develops a taste for on his own. The words וחשקת בה then, is a VERY precise description of a naturally displeasing woman, which someone has developed an unnatural desire for, on his own. This is similar to what Chazal call a מגרה יצר הרע someone who draws upon himself a new desire that he did not naturally have.
Hashem provides us with the perfect balance of spiritual and material tendencies for our challenges in life, and growth. For the challenges Hashem has given us, there are clear, guaranteed methods for success. Any new desires we train ourselves into appreciating is an "enter at your own risk" zone. The regular help of Heaven afforded to G-D given challenges, is not provided for these. This was the first step in the downfall of the miraglim as Hashem told Moshe " שלח לך - send the spies for your own interest, this is not an endeavour that I placed you into".
Here lies the message of our parshah. Please note that every (I think) מצות עשה in parshas KI seitzay begins with KI - if or when. meaning that we are dealing with mitzvos that are NOT inevitable. All the mitzvos arise through scenarios which not necessarily have to happen. Most are situations which we, or others brought upon ourselves voluntarily. Parshas Ki seitzay introduces all of these 'מלחמות רשות' with the warning of the bleak end of the בן סורר ומורה. The only wars the that Torah recommends, are the ones that must be fought. Amalek pounced upon us without any 'invitation' from our side. Those are the only type of challenges we can hope for success in, the ones that are thrown upon us without any volunteering on our end.
The natural domain of the יצר הרע is our שס'ה גידין - to challenge us by enticing us to commit any, or all of the 365 negative commandments. The word מגרה - (the one who draws desire upon himself) has the numerical value of 248, this signifies the extended arena of רמ'ח מצוות עשה challenges that the יצר הרע has control over, when we develope nisyonos for ourselves.
Have a great Shabbos!
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Posted By KH to KollelH blog at 8/20/2010 05:52:00 PM
Re: [KollelH blog] RE"EH
ראה אנכי נתן לפניכם היום ברכה וקללה
Many question the change of vernacular from singular to plural, as Moshe rabeinu spoke to Klal Yisrael in the first pasuk of our parshah. The pasuk reads as follows: ראה -"See" - in the singular form (as opposed to ראו), and then continues, אנכי נותן לפניכם I give before you - plurally (as opposed to לפניך).
A most interesting and thought provoking (though not quite understandable) answer comes from the מגיד מישרים (the angelic heavenly voice that the בית יוסף was accustomed to hearing). He says that ברכה וקללה are actually spiritual entities that exist in the world. They are not simply prayers or good and evil wishes, but they are creations of G-D, similar to the soul and angels, which are existant as spiritual matter and not just theoretical ideas. This is why the terminology of "giving" a ברכה is appropriate and very litteral, as the מברך actually gives and places this spiritual matter of ברכה upon the recipient. However only the few and very holy people amongst the masses wer able to perceive these spiritual entities, just as most people could not see angels, spirits, and the like. Therefore Moshe said regarding the few singular individuals who were on the level to see the ברכה וקללה being given, ראה - singularly; whereas the placement, though not visible to all, was actually done before all of Klal Yisrael and so it was correct to say לפניכם - plurally.
This idea is in harmony with the what we know about Bil'am. Chazal say Bil'am's power rested in the fact that he knew of when קללה can come upon the world.
These facts reinforce our knowledge that the spiritual spheres of the world exist no differently than the tangible material world we are used to, with a mechanism and science of its own. Mitzvah gorreres mitzvah and aveirah gorreres aveirah, for example, are like chemical chain reactions that we can bank on, or be seriously concerned about, no different than the beneficial reaction to medicine or the very real danger of poisons.
As we announce the approach of Chodesh Elul this shabbos, let us appreciate the reality of the spiritual environment of the month. The roshei teivos of Ani L'dodi V'dodi Li inform us that Elul is a month long, private honeymoon for kneses yisroel and Hashem. What a golden opportunity to reconnect and develop a stronger bond than before. What a terrible time for even the slightest negativity to arise in the relationship!
Ah gutten shabbos & ah gutten chodesh!
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Posted By KH to KollelH blog at 8/06/2010 03:44:00 PM
Re: [KollelH blog] Eikev
A great focal point of this week's parshah is what is commonly known as the Parshas Hayir'ah. Many have the custom of reciting this inspiring paragraph daily as it somewhat sums up all that G-D is asking of us. It begins (10:12) by proclaiming ועתה ישראל מה ה' אלקיך שואל מעמך, כי אם ליראה את ה' אלקיך... "And now Yisrael what is Hashem asking of you? Only to fear Hashem your G-D…"
We can probably identify with Chazal's question (megillah 25a)- Is fear of G-D something small to ask for that Moshe Rabeinu would use the words "only to fear"? However, the Gemarah's answer is still a little troubling. "Yes, relative to Moshe it is a minuscule thing." How does this answer our question? Moshe Rabeinu was not looking in the mirror talking to himself! He was speaking to all of Klal Yisrael and, yet, he still referred to Yir'ah as something small!
The gemarah continues to present a mashal. "When one is asked to lend something he owns, even if it is quite an important object, it does not seem to be a big deal in his eyes. However, if he was asked even for something very small, but he does not have it, it feels to him like a big request." What was unclear to us that required a parable for us to understand and how does the mashal help?
Fear of G-D has multiple meanings. The Rambam (yesodei haTorah 2:2) writes that it is an emotion which results from thinking into the great and awesome wisdom of G-D, as apparent in His handiwork and Torah. The Rambam continues to write (hilchos teshuvah 10:1) that fearing the curses and punishments enumerated in the Torah is not the level of fear expected of prophets and the wise men, but rather it is appropriate for simpletons and beginners. Everyone has some level of yir'as shamayim and we all have some room to improve as well.
What level of fear is being asked of us in the parshas hayir'ah? I believe that this is the subject of discussion in the above gemarah. The gemarah simply assumed that Moshe was stating Hashem's request "only" for a level of fear that we have not yet attained. With this in mind, Chazal ask, "Is that something small to ask for?" Whereupon the gemarah answers that relative to Moshe any level of fear is quite small, not because it was easy to attain, but, as clarified in the mashal, because he has already attained that level. Everyone according to his level of achievement also feels the same way about the level of fear he already has! It is only regarding the next level - that which we have not yet reached which appears to be a big deal to ask for. Moshe was correctly using the term "only" as he was referring to the level of yir'ah that we already possess!
Perhaps, this can give us a new understanding in the beginning of this week's parshah as well. Rashi explains the first pasuk to mean that if we pay attention to the light mitzvos which people tread upon with their heels, we will be blessed. This does not necessarily refer to evil people who show disregard for G-D's commandments. This can be in reference to anyone as we naturally feel that what we have already achieved and gotten used to is not so special. We tend to look forward with excitement only to 'new' and 'different' mitzvos as the common ones we always perform lose their luster and shine.
From this we can understand that although we should strive to continuously grow in our yir'as Hashem and in all mitzvos, the parshas hayir'ah is requesting of us to just retain the level we already have and not to lose it by pursuing opposing endeavors. Let us not to be too casual and dull about the commandments we already fulfill!
May this help us have a true nechamah– a change of perspective and re-assessment – to appreciate, value and rejoice in that which we have, in place of the mourning of the beis hamikdash that we are missing.
Nachamu Nachamu Ami!
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Posted By KH to KollelH blog at 7/28/2010 11:09:00 PM
We can probably identify with Chazal's question (megillah 25a)- Is fear of G-D something small to ask for that Moshe Rabeinu would use the words "only to fear"? However, the Gemarah's answer is still a little troubling. "Yes, relative to Moshe it is a minuscule thing." How does this answer our question? Moshe Rabeinu was not looking in the mirror talking to himself! He was speaking to all of Klal Yisrael and, yet, he still referred to Yir'ah as something small!
The gemarah continues to present a mashal. "When one is asked to lend something he owns, even if it is quite an important object, it does not seem to be a big deal in his eyes. However, if he was asked even for something very small, but he does not have it, it feels to him like a big request." What was unclear to us that required a parable for us to understand and how does the mashal help?
Fear of G-D has multiple meanings. The Rambam (yesodei haTorah 2:2) writes that it is an emotion which results from thinking into the great and awesome wisdom of G-D, as apparent in His handiwork and Torah. The Rambam continues to write (hilchos teshuvah 10:1) that fearing the curses and punishments enumerated in the Torah is not the level of fear expected of prophets and the wise men, but rather it is appropriate for simpletons and beginners. Everyone has some level of yir'as shamayim and we all have some room to improve as well.
What level of fear is being asked of us in the parshas hayir'ah? I believe that this is the subject of discussion in the above gemarah. The gemarah simply assumed that Moshe was stating Hashem's request "only" for a level of fear that we have not yet attained. With this in mind, Chazal ask, "Is that something small to ask for?" Whereupon the gemarah answers that relative to Moshe any level of fear is quite small, not because it was easy to attain, but, as clarified in the mashal, because he has already attained that level. Everyone according to his level of achievement also feels the same way about the level of fear he already has! It is only regarding the next level - that which we have not yet reached which appears to be a big deal to ask for. Moshe was correctly using the term "only" as he was referring to the level of yir'ah that we already possess!
Perhaps, this can give us a new understanding in the beginning of this week's parshah as well. Rashi explains the first pasuk to mean that if we pay attention to the light mitzvos which people tread upon with their heels, we will be blessed. This does not necessarily refer to evil people who show disregard for G-D's commandments. This can be in reference to anyone as we naturally feel that what we have already achieved and gotten used to is not so special. We tend to look forward with excitement only to 'new' and 'different' mitzvos as the common ones we always perform lose their luster and shine.
From this we can understand that although we should strive to continuously grow in our yir'as Hashem and in all mitzvos, the parshas hayir'ah is requesting of us to just retain the level we already have and not to lose it by pursuing opposing endeavors. Let us not to be too casual and dull about the commandments we already fulfill!
May this help us have a true nechamah– a change of perspective and re-assessment – to appreciate, value and rejoice in that which we have, in place of the mourning of the beis hamikdash that we are missing.
Nachamu Nachamu Ami!
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Posted By KH to KollelH blog at 7/28/2010 11:09:00 PM
Re: [KollelH blog] Devarim - Chodesh Av
Sefer Devarim opens as 'mussar shmooze' from Moshe Rabeinu to the young generation about to enter Eretz Yisrael. Rashi writes that in a show of respect for klal yisrael Moshe did not want to openly rebuke them. The names of places mentioned in the psukim are actually hinting to the downfalls our nation experienced in those places.
Rav Moshe Feinstein ztz"l offers another purpose for this indirect manner of criticism. Moshe did not want to expose the new generation to evils that they were not yet aware of. Informing an individual with the ways of the wicked, plants those ideas into the realm of possibility in his mind. Therefore Moshe chose to just hint to the sins that were committed, so that those who already knew of them would understand the reference, while the innocent minds amongst them would not be affected. (The most infamous sins were able to be addressed openly.)
Perhaps we can introduce another possible explanation. There is an often qouted pasuk in mishlei (1:8) led me to this understanding. "Shma bni mussar avicha v'al titosh toras imecha" - Listen my son to the discipline of your father and do not ignore the instruction of your mother. Why is it that mussar comes from the father but Torah - instruction from the mother? Secondly, why must we tell the son to be attentive and listen to his father, whereas he does not need that prodding to listen to his mother, rather he needs only not to ignore her?
I believe we can answer as follows. We find numerous instances in chazal that speak of an interesting point in the relationship of a son to his father. "One should ask himself, 'When will my actions be comparable to those of my fathers?' ." "A son is like the leg of his father". The image of Yaakov withheld Yosef from aishes Potifar.
It appears to me that chazal note the tendency of a son to naturally feel 'measured against' and judged relative his father's accomplishments. A son subconsciously feels that he is the foot stepping into his father's large shoes. This feeling is so overbearing that the father's mere existence is already a critique of his son. A father does not need to openly instruct his son. Given the dynamics of their relationship, direct criticism can be too powerful for the son to absorb constructively, leaving him a dangerously low self esteem. A father can merely hint to his expectations, and so long as his son is listening attentively, the subtle rebuke will be heard and well taken. A mother on the other hand, with her love and softer nature can offer clear instruction to her son without him feeling offended. She may directly give orders, so the son does not need to be especially attentive to understand her. He just should not ignore her.
Rav Avrahm Schor has said that the month of "AV" is the month when our Father in heaven is quite near us it is the closeness preceding Elul. It is specifically that closeness which creates a great measure of unfulfilled expectations of the son's 'owning up' to his Father.
Perhaps the new generation, who were not the same strong, red-necked, 'am kshei oref ' as their predecessors could not bear the direct form of mussar given to the generation before. The mussar of Moshe rabeinu had to be expressed more subtly, in an indirect fashion.
In the month of AV let us listen to the subtle critique from Avinu shebashamayim. Let the indirect message of the roshei taivos of 'A.V.' - Elul Ba'ah- arouse our souls to prepare for the coming season.
Let's not let our FATHER down. May this tishah b'av become a day of rejoicing!
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